What is the authority of H H the Aga Khan, the Imam of Isnaili Muslims, where does it come from, and how is it excercised. New article
Link http://www.ismaili.net/html/modules.php ... pic&t=9224
Imam and Imamat
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swamidada1
- Posts: 239
- Joined: Sun Nov 18, 2018 9:21 pm
mahebubchatur wrote:What is the authority of H H the Aga Khan, the Imam of Isnaili Muslims, where does it come from, and how is it excercised. New article
Link http://www.ismaili.net/html/modules.php ... pic&t=9224
I agree with the following 3 paragraphs written by Mahebub Chatur on the topic of Imamat. It is true Imam is Noor of Allah, Mazhar of Allah, Hujjat of Allah, he is true guide, he is intercessor, he is trustee, he is door to Allah (Baabullah), he is shaheed (witness), that's why he is called 'Ainullah.
"Authority is a right which comes from a position of leadership. Leadership is much more that giving orders and enforcing them. The Aga Khan is first and foremost a religious Leader, an Imam , guiding over 15 million Ismaili Muslims worldwide. This guidance is called Farmans . His authority and position are derived from the Quran, which has come from Allah (God), through Prophet Mohammed. The first Ismaili Imam, was appointed by Prophet Mohammed with authority to continue the interpretation, and teaching of the Quran. This is a divinely ordained mandate, to light the way for all those who seek, called believers or murids. To the Imam they are all his beloved spiritual children".
"Imam is therefore an inheritor, intercessor & trustee, to continue the interpretations (Tawil), and teaching (Talim), of the Qur’an. This has been explained by the Imam, in the Ismaili constitution, and in many Farmans.
"There is a difference between Divinity and Divine or divinely ordained authority. IMAMS DO NOT CLAIM DIVINITY. PROPHET MUHAMMAD NEVER CLAIMED DIVINITY. According to Ismaili Muslims, Prophet Mohammed passed on authority, by appointing Imam Ali, as the inheritor and a successor. Imam’s guidance is for all who seek, and submit to his guidance".
Imam means many things to many people but as Imam himself has said, he is Pir to the one who consider him as Pir, he is a friend to one who consider him a friend etc.. All this has been discussed in the Imamat thread as well as in the Ali Allah thread.swamidada wrote:I agree with the following 3 paragraphs written by Mahebub Chatur on the topic of Imamat.
From the article of Mumtaz Ali Tajddin published in 2000 - "Divine Light of Ali - In all Imams"
“You should be rest assured that the Light (noor) of Murtza Ali is in me, present and apparent before you. We put on the (bodily) dress (jama) and put off in the world, but our One Light (noor) is descended since eternity, therefore, you must see One Light (in different bodies). There was One Light (noor) of Ali in Aga Ali Shah and my grandfather, even in their forefathers, and that very Light (noor) is descended in me. I am their heir apparent. The Light (noor) is present and apparent all the times, only the names are different. The Throne (gadi) of Mawla Murtza Ali is present and will remain till the Judgment Day. You jamat have no reason to deject in any way. I am present before you. There is no difference between me and them (only) the bodies have to change, therefore, the true believers must comprehend the foregoing point.” (Imam Sultan Muhammad Shah (Bombay, 8th September, 1885)
“You should be rest assured that the Light (noor) of Murtza Ali is in me, present and apparent before you. We put on the (bodily) dress (jama) and put off in the world, but our One Light (noor) is descended since eternity, therefore, you must see One Light (in different bodies). There was One Light (noor) of Ali in Aga Ali Shah and my grandfather, even in their forefathers, and that very Light (noor) is descended in me. I am their heir apparent. The Light (noor) is present and apparent all the times, only the names are different. The Throne (gadi) of Mawla Murtza Ali is present and will remain till the Judgment Day. You jamat have no reason to deject in any way. I am present before you. There is no difference between me and them (only) the bodies have to change, therefore, the true believers must comprehend the foregoing point.” (Imam Sultan Muhammad Shah (Bombay, 8th September, 1885)
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swamidada1
- Posts: 239
- Joined: Sun Nov 18, 2018 9:21 pm
Imam Sultan Muhammad Shah became Imam on August 17, 1885 on Monday at age of 8 years. Two weeks after coronation, Imam gave Dedaar to Indian jamaits in Mumbai darkhana and made the following Farman on September 1, 1885. It is a lengthy Farman but I shall quote the portions of Farman related to subject of Imam and Noor e Imamat.
MSMS said," Jamaits, do not consider me small, I am the decendant of Prophet and my grand father is Hazrat Amirul Mu'mineen and my grand mother is Khatoon e Janat Hazrat Bibi Fatimah. I am the Noor of both Hazrat Ali and the Holy Prophet Muhammad. Though young in age I am exalted.
Hazrat Imam Zainul Abideen was also young in age, but had the same power and learning as Murtaza Ali. My Noor continues on from there and verily Noor of Ali ever remains in the world.
Apparently we have adopted DARVESHI but have got reverence from the court of Khudavand Ta'allah because we are Ahl e Bait, progeny of the Prophet.
You should differentiate between Truth and false, Insha Allah those who recognize us are like precious valuable jewels, follow the course of honesty and truthfulness (to recognize Imam of time).
MSMS said," Jamaits, do not consider me small, I am the decendant of Prophet and my grand father is Hazrat Amirul Mu'mineen and my grand mother is Khatoon e Janat Hazrat Bibi Fatimah. I am the Noor of both Hazrat Ali and the Holy Prophet Muhammad. Though young in age I am exalted.
Hazrat Imam Zainul Abideen was also young in age, but had the same power and learning as Murtaza Ali. My Noor continues on from there and verily Noor of Ali ever remains in the world.
Apparently we have adopted DARVESHI but have got reverence from the court of Khudavand Ta'allah because we are Ahl e Bait, progeny of the Prophet.
You should differentiate between Truth and false, Insha Allah those who recognize us are like precious valuable jewels, follow the course of honesty and truthfulness (to recognize Imam of time).
Manifestation and Concealment: Revival and Survival in Ismailism
Daryoush Mohammad Poor
D. Mohammad Poor
Ismailism begins its history, almost immediately with the experience of concealment (satr), which was interconnected with the inaccessibility of Ismaili Imams beginning with Muḥammad b. Ismāʿīl b. Jaʿfar al-Ṣādiq , who came to be known as Muḥammad al-Maktūm (the hidden). This period of concealment is also marked by the belief of early Ismailis in Muḥammad b. Ismāʿīl being the seventh enunciator and the qāʾim. This period comes to an end when the Fatimids rise to power and ʿAbd Allāh al-Mahdī (ʿUbayd Allāh, in non-Ismaili sources) (d. 322/934) establishes the Fatimid dynasty in North Africa as the first Fatimid Imam-Caliph. The notion of qāʾim is also, as a consequence, revised to accommodate the shift from the early doctrine of messianic beliefs to one that can incorporate the founding of an Ismaili state.
The Nizārī-Mustaʿlian split at the time of al-Mustanṣir (d. 487/1094), the eight Fatimid caliph, marks the beginning of another period of concealment with the same implication of the physical inaccessibility of the Imam, which lasts from the death of Nizār (d. 488/1095) until the death of Muḥammad b. Buzurg Umīd (d. 557/1162), the third ruler of Alamut, when his successor Ḥasan II (d. 561/1166) claims decent from Nizār but also claims shortly after to be the qāʾim. It is here that concealment and manifestation transmute fully into a doctrine which specifically deals with the religious law (sharīʿat) and its esoteric meaning (qiyāmat). While in earlier periods (and even later on) concealment often related to the physical accessibility of the Imam (not occultation unlike the Imamī tradition), this time concealment specifically referred to the period of the domination of religious laws and rituals. Manifestation, or be more precise the cycle of manifestation, referred to the era when under certain conditions, religious laws would be lifted.
The multiple meanings of satr and kashf, all of which were interconnected with how the doctrine of imamate was understood by Ismailis of different periods, reflect the dynamics of how authority was articulated and exercised in the Ismaili community. This paper will address how these multiple meanings are often invoked, interpreted and reinterpreted to accommodate socio-political and doctrinal changes in the Ismaili community. The paper will draw on the works of Sijistānī, Qāḍī al-Nuʿmān, Nāṣir-i Khusraw and Naṣīr al-Dīn al-Ṭūsī and a few unpublished fragments of manuscripts from the Alamut period of Ismaili history.
Location: Denver, MESA 2015
Event Date: Nov 23, 2015
Conference End Date: Nov 25, 2015
Conference Start Date: Nov 21, 2015
The entire paper can be accessed at:
https://www.academia.edu/19903957/Manif ... view-paper
Daryoush Mohammad Poor
D. Mohammad Poor
Ismailism begins its history, almost immediately with the experience of concealment (satr), which was interconnected with the inaccessibility of Ismaili Imams beginning with Muḥammad b. Ismāʿīl b. Jaʿfar al-Ṣādiq , who came to be known as Muḥammad al-Maktūm (the hidden). This period of concealment is also marked by the belief of early Ismailis in Muḥammad b. Ismāʿīl being the seventh enunciator and the qāʾim. This period comes to an end when the Fatimids rise to power and ʿAbd Allāh al-Mahdī (ʿUbayd Allāh, in non-Ismaili sources) (d. 322/934) establishes the Fatimid dynasty in North Africa as the first Fatimid Imam-Caliph. The notion of qāʾim is also, as a consequence, revised to accommodate the shift from the early doctrine of messianic beliefs to one that can incorporate the founding of an Ismaili state.
The Nizārī-Mustaʿlian split at the time of al-Mustanṣir (d. 487/1094), the eight Fatimid caliph, marks the beginning of another period of concealment with the same implication of the physical inaccessibility of the Imam, which lasts from the death of Nizār (d. 488/1095) until the death of Muḥammad b. Buzurg Umīd (d. 557/1162), the third ruler of Alamut, when his successor Ḥasan II (d. 561/1166) claims decent from Nizār but also claims shortly after to be the qāʾim. It is here that concealment and manifestation transmute fully into a doctrine which specifically deals with the religious law (sharīʿat) and its esoteric meaning (qiyāmat). While in earlier periods (and even later on) concealment often related to the physical accessibility of the Imam (not occultation unlike the Imamī tradition), this time concealment specifically referred to the period of the domination of religious laws and rituals. Manifestation, or be more precise the cycle of manifestation, referred to the era when under certain conditions, religious laws would be lifted.
The multiple meanings of satr and kashf, all of which were interconnected with how the doctrine of imamate was understood by Ismailis of different periods, reflect the dynamics of how authority was articulated and exercised in the Ismaili community. This paper will address how these multiple meanings are often invoked, interpreted and reinterpreted to accommodate socio-political and doctrinal changes in the Ismaili community. The paper will draw on the works of Sijistānī, Qāḍī al-Nuʿmān, Nāṣir-i Khusraw and Naṣīr al-Dīn al-Ṭūsī and a few unpublished fragments of manuscripts from the Alamut period of Ismaili history.
Location: Denver, MESA 2015
Event Date: Nov 23, 2015
Conference End Date: Nov 25, 2015
Conference Start Date: Nov 21, 2015
The entire paper can be accessed at:
https://www.academia.edu/19903957/Manif ... view-paper
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mahebubchatur
- Posts: 664
- Joined: Mon Jan 13, 2014 7:01 pm
Imam's mission is on 3 levels
The Imam must direct Ismailis on the practice of their religion and constantly interpret the Qur’an for them according to our theology. On the spiritual plane, the Imam’s authority is absolute. Ismaili Muslims believe therefore that what the Imam says is the true interpretation (of the Quran) possible.
Mawlana Hazar Imam
L’Expansion Interview, Roger Priouret (Paris, France), March 1975
You see, my mission is situated on three levels. Firstly, religious: it concerns a symbolic exegesis of the Qur’an: interpreting the Divine Word, the adapting the needs of each community to the time; refashioning the law, constantly and relentlessly. Wherever one finds an Ismaili community, there exists a commission of theologians that engages in this research. But nothing is decided without me…. Our religion is esoteric, you understand. It is a perpetual initiation.
Mawlana Hazar Imam (Translation)
Jeune Afrique Interview (1st), Anne Loesch (Paris, France), 15 October 1967
ismailignosis.com/2018/04/02/how-the-ismaili-imam-teaches-the-esoteric-interpretation-tawil-of-the-holy-quran/
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Note from Admin: This interview in its original format is already since 1993 on http://www.ismaili.net/intervue/i671015.html
Mawlana Hazar Imam
L’Expansion Interview, Roger Priouret (Paris, France), March 1975
You see, my mission is situated on three levels. Firstly, religious: it concerns a symbolic exegesis of the Qur’an: interpreting the Divine Word, the adapting the needs of each community to the time; refashioning the law, constantly and relentlessly. Wherever one finds an Ismaili community, there exists a commission of theologians that engages in this research. But nothing is decided without me…. Our religion is esoteric, you understand. It is a perpetual initiation.
Mawlana Hazar Imam (Translation)
Jeune Afrique Interview (1st), Anne Loesch (Paris, France), 15 October 1967
ismailignosis.com/2018/04/02/how-the-ismaili-imam-teaches-the-esoteric-interpretation-tawil-of-the-holy-quran/
-------------
Note from Admin: This interview in its original format is already since 1993 on http://www.ismaili.net/intervue/i671015.html
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mahebubchatur
- Posts: 664
- Joined: Mon Jan 13, 2014 7:01 pm
Beautiful chart of the genealogy of Mowlana Shah Karim Aga Khan IV in direct descent of Hazrat Ali with the line of Imams.
The chart contains dates for each Imam. Please note that I have not verified the date. The chart is desgned by Pyarali Jiwa. It is a handy tool to go through Ismaili Imam's historical dates.
The larger version is on this link:
http://ismaili.net/source/charts/imamat-chart.pdf
The chart contains dates for each Imam. Please note that I have not verified the date. The chart is desgned by Pyarali Jiwa. It is a handy tool to go through Ismaili Imam's historical dates.
The larger version is on this link:
http://ismaili.net/source/charts/imamat-chart.pdf
Rehmat Ni Varsha - A Shower of Blessings (With Lyrics & Translations
Video:
https://www.youtube.com/watch?v=XSDCKHP ... e=youtu.be
Video:
https://www.youtube.com/watch?v=XSDCKHP ... e=youtu.be
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ismaili103
- Posts: 504
- Joined: Wed Mar 20, 2013 1:40 am
It is narrated through Ammar-e Yasir, Jabir bin Abdullah, Malik-e Ashtar and Miqdad Aswad al Kindi (r.a), that when Imam Ali [a.s] was proceeding towards Shaam [for the battle at Siffin], he stopped and turned his horse away from the direction of Shaam and looked around for quite some time and then proceeded in one direction [away from Shaam]. His companions were astonished at this and asked him the reason for the change of direction.
Imam Ali [a.s] replied: "I see what you are unable to see, for the hidden [Ghaib] is screened from your eyes. There is a monastry in this forest in which a Christian Monk is waiting with the sword tied around his waist and is ready to blow the trumpet. I want to break his sword and shatter his trumpet to pieces. If you are with me then follow me".
He, along with his companions then proceeded to the place where they found the monastry and the hermit. The hermit was attracted by the luminiscent face of Imam Ali [a.s] surrounded by his companions.
The herimt asked: "O, You Fair Gentleman where are you coming from?"
Imam Ali [a.s] replied : "I am coming from Madina and we are proceeding to fight a battle at Shaam"
The personality of Imam Ali [a.s] so impressed the hermit that his heart was illumined with faith.
The hermit asked: "O, you, Young man with the effulgent face are you an angel or a human being?"
Imam Ali [a.s] replied: "I am a human being and a Guide to the jinns and leader of the angles"
The hermit said: "In the Bible I have read the name as Taab Taab. O you the Effulgent One, Is that your name?".
Imam Ali [a.s] replied: "Taab Taab is the name of Muhammad the Chosen One [Mustafa] [s.a.w] My name is Santiyya".
The hermit asked: "Is your name mentioned as Meet Meet in the Torah?"
Imam Ali [a.s] replied: "Meet Meet is the name of Muhammad the Chosen One [Mustafa] [s.a.w] and my name is Aeliya"
The hermit asked : "Are you the Messiah who has descended from the skies to alliviate the melancholy and sorrow of the denizens of the earth?"
Imam Ali [a.s] replied: "No. I am not Jesus, but Jesus is one of those who adore me"
The hermit asked: "Are you Moses come down with his staff to show his miracles to mankind?"
Imam Ali [a.s] replied: "Iam not Moses but Moses is one of those who loves me"
The hermit said: "For God's sake tell me your name and your descent [geneology]"
Imam Ali [s] replied: "In every country and community I bear different names. The Arabs call me Hal `Ata and search for me in this title. The people of Tayif call me Tahmeed. Among the Meccans I am known as Babul Balad. The denizens of the skies write my name as Ahad. The Turks call me Balya and the Zangis call me Majeelan. And the Hindus call me Kishen Kishen. The Firangis call me Hami Isa. And the people of Khataya call me Bolya. I am reknowned in Iraq as Ameerun Nahl. In Khurasan I am knoewwn as Haider. In the first firmament I am known as Abdul Hameed. In the second fiermament I am known as Abdul Samad. In the third firmament I am known as Abdul Majeed. In the fourth firmamwnt I am known as Zul `Ulaa. In the fifth firmament my nanmew is Ali al `Aalaa. The Glorious Lord has made me sit upon theThrone of Authority [Musnad-e-Imaarat] and designated me as Ameerul Mominin. The Chief of the two worlds [Khwaja-e-Do-Saraa] Muhammade Mustafa [s.a.w] named me Abu Turaab. My father gave Abul Hasan as my agnomen and my mother gave the agnomen Abul `Ashar"
Reference from Book-:
('Kaukab-e-Durri',page.no 364-365)
Imam Ali [a.s] replied: "I see what you are unable to see, for the hidden [Ghaib] is screened from your eyes. There is a monastry in this forest in which a Christian Monk is waiting with the sword tied around his waist and is ready to blow the trumpet. I want to break his sword and shatter his trumpet to pieces. If you are with me then follow me".
He, along with his companions then proceeded to the place where they found the monastry and the hermit. The hermit was attracted by the luminiscent face of Imam Ali [a.s] surrounded by his companions.
The herimt asked: "O, You Fair Gentleman where are you coming from?"
Imam Ali [a.s] replied : "I am coming from Madina and we are proceeding to fight a battle at Shaam"
The personality of Imam Ali [a.s] so impressed the hermit that his heart was illumined with faith.
The hermit asked: "O, you, Young man with the effulgent face are you an angel or a human being?"
Imam Ali [a.s] replied: "I am a human being and a Guide to the jinns and leader of the angles"
The hermit said: "In the Bible I have read the name as Taab Taab. O you the Effulgent One, Is that your name?".
Imam Ali [a.s] replied: "Taab Taab is the name of Muhammad the Chosen One [Mustafa] [s.a.w] My name is Santiyya".
The hermit asked: "Is your name mentioned as Meet Meet in the Torah?"
Imam Ali [a.s] replied: "Meet Meet is the name of Muhammad the Chosen One [Mustafa] [s.a.w] and my name is Aeliya"
The hermit asked : "Are you the Messiah who has descended from the skies to alliviate the melancholy and sorrow of the denizens of the earth?"
Imam Ali [a.s] replied: "No. I am not Jesus, but Jesus is one of those who adore me"
The hermit asked: "Are you Moses come down with his staff to show his miracles to mankind?"
Imam Ali [a.s] replied: "Iam not Moses but Moses is one of those who loves me"
The hermit said: "For God's sake tell me your name and your descent [geneology]"
Imam Ali [s] replied: "In every country and community I bear different names. The Arabs call me Hal `Ata and search for me in this title. The people of Tayif call me Tahmeed. Among the Meccans I am known as Babul Balad. The denizens of the skies write my name as Ahad. The Turks call me Balya and the Zangis call me Majeelan. And the Hindus call me Kishen Kishen. The Firangis call me Hami Isa. And the people of Khataya call me Bolya. I am reknowned in Iraq as Ameerun Nahl. In Khurasan I am knoewwn as Haider. In the first firmament I am known as Abdul Hameed. In the second fiermament I am known as Abdul Samad. In the third firmament I am known as Abdul Majeed. In the fourth firmamwnt I am known as Zul `Ulaa. In the fifth firmament my nanmew is Ali al `Aalaa. The Glorious Lord has made me sit upon theThrone of Authority [Musnad-e-Imaarat] and designated me as Ameerul Mominin. The Chief of the two worlds [Khwaja-e-Do-Saraa] Muhammade Mustafa [s.a.w] named me Abu Turaab. My father gave Abul Hasan as my agnomen and my mother gave the agnomen Abul `Ashar"
Reference from Book-:
('Kaukab-e-Durri',page.no 364-365)
I own a copy of the famous book KAUKAB DURRI, no where on pages 364/365 the story you mentioned is narrated. Please double check your source.ismaili103 wrote:It is narrated through Ammar-e Yasir, Jabir bin Abdullah, Malik-e Ashtar and Miqdad Aswad al Kindi (r.a), that when Imam Ali [a.s] was proceeding towards Shaam [for the battle at Siffin], he stopped and turned his horse away from the direction of Shaam and looked around for quite some time and then proceeded in one direction [away from Shaam]. His companions were astonished at this and asked him the reason for the change of direction.
Imam Ali [a.s] replied: "I see what you are unable to see, for the hidden [Ghaib] is screened from your eyes. There is a monastry in this forest in which a Christian Monk is waiting with the sword tied around his waist and is ready to blow the trumpet. I want to break his sword and shatter his trumpet to pieces. If you are with me then follow me".
He, along with his companions then proceeded to the place where they found the monastry and the hermit. The hermit was attracted by the luminiscent face of Imam Ali [a.s] surrounded by his companions.
The herimt asked: "O, You Fair Gentleman where are you coming from?"
Imam Ali [a.s] replied : "I am coming from Madina and we are proceeding to fight a battle at Shaam"
The personality of Imam Ali [a.s] so impressed the hermit that his heart was illumined with faith.
The hermit asked: "O, you, Young man with the effulgent face are you an angel or a human being?"
Imam Ali [a.s] replied: "I am a human being and a Guide to the jinns and leader of the angles"
The hermit said: "In the Bible I have read the name as Taab Taab. O you the Effulgent One, Is that your name?".
Imam Ali [a.s] replied: "Taab Taab is the name of Muhammad the Chosen One [Mustafa] [s.a.w] My name is Santiyya".
The hermit asked: "Is your name mentioned as Meet Meet in the Torah?"
Imam Ali [a.s] replied: "Meet Meet is the name of Muhammad the Chosen One [Mustafa] [s.a.w] and my name is Aeliya"
The hermit asked : "Are you the Messiah who has descended from the skies to alliviate the melancholy and sorrow of the denizens of the earth?"
Imam Ali [a.s] replied: "No. I am not Jesus, but Jesus is one of those who adore me"
The hermit asked: "Are you Moses come down with his staff to show his miracles to mankind?"
Imam Ali [a.s] replied: "Iam not Moses but Moses is one of those who loves me"
The hermit said: "For God's sake tell me your name and your descent [geneology]"
Imam Ali [s] replied: "In every country and community I bear different names. The Arabs call me Hal `Ata and search for me in this title. The people of Tayif call me Tahmeed. Among the Meccans I am known as Babul Balad. The denizens of the skies write my name as Ahad. The Turks call me Balya and the Zangis call me Majeelan. And the Hindus call me Kishen Kishen. The Firangis call me Hami Isa. And the people of Khataya call me Bolya. I am reknowned in Iraq as Ameerun Nahl. In Khurasan I am knoewwn as Haider. In the first firmament I am known as Abdul Hameed. In the second fiermament I am known as Abdul Samad. In the third firmament I am known as Abdul Majeed. In the fourth firmamwnt I am known as Zul `Ulaa. In the fifth firmament my nanmew is Ali al `Aalaa. The Glorious Lord has made me sit upon theThrone of Authority [Musnad-e-Imaarat] and designated me as Ameerul Mominin. The Chief of the two worlds [Khwaja-e-Do-Saraa] Muhammade Mustafa [s.a.w] named me Abu Turaab. My father gave Abul Hasan as my agnomen and my mother gave the agnomen Abul `Ashar"
Reference from Book-:
('Kaukab-e-Durri',page.no 364-365)
In the following passage, you wrote," In the first firmament I am known as Abdul Hameed. In the second fiermament I am known as Abdul Samad. In the third firmament I am known as Abdul Majeed. In the fourth firmamwnt I am known as Zul `Ulaa. In the fifth firmament my nanmew is Ali al `Aalaa. The Glorious Lord has made me sit upon theThrone of Authority [Musnad-e-Imaarat] and designated me as Ameerul Mominin. The Chief of the two worlds [Khwaja-e-Do-Saraa] Muhammade Mustafa [s.a.w] named me Abu Turaab. My father gave Abul Hasan as my agnomen and my mother gave the agnomen Abul `Ashar"
Reference from Book-: ('Kaukab-e-Durri',page.no 364-365)
You have mentioned names 'Abdul Hameed, Abdul Samad, Abdul Majeed',
Abd means slave, ghullam, servant which goes against your ideology!!
The name Hyder was given by Bibi Fatimah.
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ismaili103
- Posts: 504
- Joined: Wed Mar 20, 2013 1:40 am
It's copied from The.ismaili missionary FB page and I also have PDF of this book in Urdu in which this anecdote is mentioned on page 364. After reading this anecdote on FB, I verified it with the book I have before posting it here.
Secondly, my ideology is based on the Farmans of Hazir Imam and Ginans of Pirs.
Secondly, my ideology is based on the Farmans of Hazir Imam and Ginans of Pirs.
I would suggest that you ignore the postings of Swamidada, his all aim is to create doubt in the minds of ismailis about the legitimacy of our faith and our documents.ismaili103 wrote:It's copied from The.ismaili missionary FB page and I also have PDF of this book in Urdu in which this anecdote is mentioned on page 364. After reading this anecdote on FB, I verified it with the book I have before posting it here.
Secondly, my ideology is based on the Farmans of Hazir Imam and Ginans of Pirs.
I remember when I gave the reference of Gibbon's book on Mowlana Hakim's declaration that Mowlana Hakim was the Tenth manifestation of God on earth, he questioned my reference and I had to waste precious time going through boxes to find the book and scan a copy of the page to post for all to see that he was making ridiculous counter claims. I can see that he is doing the same with you. Just ignore him.
Thank you again for bringing this important text to the attention of all those who seek and search for the path to the truth.
WOH ALI JO:
Woh Ali jo Mowla e Kainaat hai.
Woh Ali jo Mazharul 'ajaaib hai.
Woh Ali jo Saheb e Mu'jizaat hai.
Woh Ali jo madinatul ilm hai.
Woh Ali jo Sirat e Mustaqeem hai.
Woh Ali jo amr e 'aalameen hai.
Woh Ali jo mufakar e Quran hai.
Woh Ali jo 'aalam e ilm e luduni hai.
Woh Ali jo Hadi e khalq hai.
Woh Ali jo la fata hai.
Woh Ali jo Saheb e Zulfiqar hai.
Woh Ali jo kalimatu Rahman hai.
Woh Ali jo kaleed Saheb e Hikmat hai.
Woh Ali jo Saheb e suluni hai.
Woh Ali jo Basheer wa Nazeer hai.
Woh Ali jo Imam e Awwal hai.
Woh Ali jo Amirul mu'mineen hai.
Woh Ali jo quwwat e Paigamber hai.
Woh Ali jo nafs e Rasul hai.
Woh Ali jo faateh Badar, Khaibar,khandaq wa hunnain hai.
Woh Ali jo jahnasheen Ahmad e Mursal hai.
Woh Ali jo Imam e mahshar hai.
Woh Ali jo Islam ka suttun hai.
Woh Ali jo Sidiq e Akbar hai.
Woh Ali jo Qazi e dahar hai.
Woh Ali jo Sultan e uns wa jaan hai.
Woh Ali jo Imamul mutaqeen hai.
Woh Ali jo hal e mushkilaat hai.
Woh Ali jo marji'a e ikhlaq hai.
Woh Ali jo koh e tur par Noor tha.
Woh Ali jo koh e abu 'ubaid par Massiha bana.
Woh Ali jo koh e zaitun par mu'ajiza bana.
Woh Ali jo mimbar e Ghadir par Mowla bana.
Woh Ali jo 'arshe Muneer par 'Alla bana.
Woh Ali jo kisi ka GHULLAM nahi.
Woh Ali jo subb ka MOWLA ALI hai.
Woh Ali jo Mowla e Kainaat hai.
Woh Ali jo Mazharul 'ajaaib hai.
Woh Ali jo Saheb e Mu'jizaat hai.
Woh Ali jo madinatul ilm hai.
Woh Ali jo Sirat e Mustaqeem hai.
Woh Ali jo amr e 'aalameen hai.
Woh Ali jo mufakar e Quran hai.
Woh Ali jo 'aalam e ilm e luduni hai.
Woh Ali jo Hadi e khalq hai.
Woh Ali jo la fata hai.
Woh Ali jo Saheb e Zulfiqar hai.
Woh Ali jo kalimatu Rahman hai.
Woh Ali jo kaleed Saheb e Hikmat hai.
Woh Ali jo Saheb e suluni hai.
Woh Ali jo Basheer wa Nazeer hai.
Woh Ali jo Imam e Awwal hai.
Woh Ali jo Amirul mu'mineen hai.
Woh Ali jo quwwat e Paigamber hai.
Woh Ali jo nafs e Rasul hai.
Woh Ali jo faateh Badar, Khaibar,khandaq wa hunnain hai.
Woh Ali jo jahnasheen Ahmad e Mursal hai.
Woh Ali jo Imam e mahshar hai.
Woh Ali jo Islam ka suttun hai.
Woh Ali jo Sidiq e Akbar hai.
Woh Ali jo Qazi e dahar hai.
Woh Ali jo Sultan e uns wa jaan hai.
Woh Ali jo Imamul mutaqeen hai.
Woh Ali jo hal e mushkilaat hai.
Woh Ali jo marji'a e ikhlaq hai.
Woh Ali jo koh e tur par Noor tha.
Woh Ali jo koh e abu 'ubaid par Massiha bana.
Woh Ali jo koh e zaitun par mu'ajiza bana.
Woh Ali jo mimbar e Ghadir par Mowla bana.
Woh Ali jo 'arshe Muneer par 'Alla bana.
Woh Ali jo kisi ka GHULLAM nahi.
Woh Ali jo subb ka MOWLA ALI hai.
An excerpt from the lecture by famous Islamic scholar from Pakistan Jawed Ghamadi about real Imam and Imamat: He said:
Imam is appointed by Allah as He appointed Prophets. When Allah appointed Prophets He never consulted any one. It is His Divine right to appoint any Prophet. Same way He appoints Imam without asking or consulting any one. Imams are appointed by His Divine will. Imams can not be appointed according to wishes of public, otherwise there would be chaos and many will claim to be imams, like it happens in political era. Allah ordered The Prophet to declare Ali as Imam, which he did. But many at that time ignored and criticized Prophet, they were unjust people.
Jawed Ghamadi.
Imam is appointed by Allah as He appointed Prophets. When Allah appointed Prophets He never consulted any one. It is His Divine right to appoint any Prophet. Same way He appoints Imam without asking or consulting any one. Imams are appointed by His Divine will. Imams can not be appointed according to wishes of public, otherwise there would be chaos and many will claim to be imams, like it happens in political era. Allah ordered The Prophet to declare Ali as Imam, which he did. But many at that time ignored and criticized Prophet, they were unjust people.
Jawed Ghamadi.
Contemplations on Love
One of the most powerful emotions experienced by an individual is love. We are willing to go to the ends of the earth and beyond for the love of another individual. Muslims across centuries have relied on the language of love to express love for the Divine as well as to imagine the intensity of Divine love.
In Jawhar al-Dhat, the Persian poet Farid al-Din Attar illuminates the depths of Divine love when he writes:
From each a mystic silence Love demands.
What do we all seek so earnestly? ‘Tis Love.
What do they whisper to each other? Love.
Love is the subject of their inmost thoughts.
In Love, no longer “thou” and “I” exist, for Self has passed away in the Beloved.1
Love, in this framing, emerges as an organic connection that humans share with each other, and with the Divine.
In the Shia tradition, the Ahl al-Bayt, the family of the Prophet, and the Imams, become the center of the believers’ love and devotion. Ibn Hani al-Andalusi, a court poet of the Fatimid Imam-caliph al-Muizz, emphasizes his devotion and love for the descendants of Hazrat Ali and Hazrat Bibi Fatima (a.s.), as he writes:
O Children of Fatima! Is there in our resurrection a means of protection for us, a sure refuge other than you? You are the friends of God and the friends of His people, God’s pious khalifas and proofs, ever-present on earth. You are from the people of prophecy, messengership and guidance, the pure chiefs manifest, clearly for everyone to see.2
Ibn Hani affirms the status of the descendants of Imam Ali and Bibi Fatima as the khalifas, stewards or deputies, of God on earth. His expression of love for them thus becomes an intentional act of faith.
In contemporary times too, Shia Ismaili Muslims express their love for Mawlana Hazar Imam in similar poetic forms. Isma’il Adra, a Shia Ismaili poet, beautifully articulates his love for the Imam of the Time:
O Karim! O my sovereign! You are my destination and to you I come running with a breathless heart. Come close to me in your love and presence, with that which is between your purity and mercy. Since I have made you the sovereign of my heart, increase its yearning for you who are so near to me.3
Adra yearns for the proximity of the Imam and draws upon the established Arabic poetic tradition to simultaneously express and strengthen his spiritual bond.
While Ismaili murids of the past and present have expressed love for the Imam in myriad ways, we have been blessed to experience a glimpse of the unconditional love of the Imam for us, his Jamat. In a message to the global jamat, on March 29, 2020, Hazar Imam said:
“Please convey my best paternal and my best maternal loving blessings to my worldwide Jamat, and tell them that I think of them every minute of the day, each day, and I pray for Mushkil Asan and for their peace and happiness.”4
Let us find joy and strength in this shared bond of love. May it lead us to further strengthen our spiritual bond with each other and with our Imam. Ameen.
1 Smith, Margaret. The Persian Mystics, Attar. New York: E. P. Dutton & Company, Inc. 1932. p. 93.
2 Hunzai, Faquir M. (Ed). Shimmering Light: An Anthology of Ismaili Poetry. London: IB Tauris Publishers, The Institute of Ismaili Studies. 1996. p. 25.
3 Ibid., p.136.
4 Mawlana Hazar Imam conveys blessings for the worldwide Jamat. 29 March 2020. https://the.ismaili/global/news/imamat- ... -conveys-b...
https://the.ismaili/usa/contemplations-love
One of the most powerful emotions experienced by an individual is love. We are willing to go to the ends of the earth and beyond for the love of another individual. Muslims across centuries have relied on the language of love to express love for the Divine as well as to imagine the intensity of Divine love.
In Jawhar al-Dhat, the Persian poet Farid al-Din Attar illuminates the depths of Divine love when he writes:
From each a mystic silence Love demands.
What do we all seek so earnestly? ‘Tis Love.
What do they whisper to each other? Love.
Love is the subject of their inmost thoughts.
In Love, no longer “thou” and “I” exist, for Self has passed away in the Beloved.1
Love, in this framing, emerges as an organic connection that humans share with each other, and with the Divine.
In the Shia tradition, the Ahl al-Bayt, the family of the Prophet, and the Imams, become the center of the believers’ love and devotion. Ibn Hani al-Andalusi, a court poet of the Fatimid Imam-caliph al-Muizz, emphasizes his devotion and love for the descendants of Hazrat Ali and Hazrat Bibi Fatima (a.s.), as he writes:
O Children of Fatima! Is there in our resurrection a means of protection for us, a sure refuge other than you? You are the friends of God and the friends of His people, God’s pious khalifas and proofs, ever-present on earth. You are from the people of prophecy, messengership and guidance, the pure chiefs manifest, clearly for everyone to see.2
Ibn Hani affirms the status of the descendants of Imam Ali and Bibi Fatima as the khalifas, stewards or deputies, of God on earth. His expression of love for them thus becomes an intentional act of faith.
In contemporary times too, Shia Ismaili Muslims express their love for Mawlana Hazar Imam in similar poetic forms. Isma’il Adra, a Shia Ismaili poet, beautifully articulates his love for the Imam of the Time:
O Karim! O my sovereign! You are my destination and to you I come running with a breathless heart. Come close to me in your love and presence, with that which is between your purity and mercy. Since I have made you the sovereign of my heart, increase its yearning for you who are so near to me.3
Adra yearns for the proximity of the Imam and draws upon the established Arabic poetic tradition to simultaneously express and strengthen his spiritual bond.
While Ismaili murids of the past and present have expressed love for the Imam in myriad ways, we have been blessed to experience a glimpse of the unconditional love of the Imam for us, his Jamat. In a message to the global jamat, on March 29, 2020, Hazar Imam said:
“Please convey my best paternal and my best maternal loving blessings to my worldwide Jamat, and tell them that I think of them every minute of the day, each day, and I pray for Mushkil Asan and for their peace and happiness.”4
Let us find joy and strength in this shared bond of love. May it lead us to further strengthen our spiritual bond with each other and with our Imam. Ameen.
1 Smith, Margaret. The Persian Mystics, Attar. New York: E. P. Dutton & Company, Inc. 1932. p. 93.
2 Hunzai, Faquir M. (Ed). Shimmering Light: An Anthology of Ismaili Poetry. London: IB Tauris Publishers, The Institute of Ismaili Studies. 1996. p. 25.
3 Ibid., p.136.
4 Mawlana Hazar Imam conveys blessings for the worldwide Jamat. 29 March 2020. https://the.ismaili/global/news/imamat- ... -conveys-b...
https://the.ismaili/usa/contemplations-love
A Guiding Light – The Imamat of the Shia Ismaili Muslims (Hindi)
Video:
https://www.youtube.com/watch?v=FqjsjSS-td8
Video:
https://www.youtube.com/watch?v=FqjsjSS-td8
Re: Imam and Imamat
Stories of the Ismaili Imams
As we count down to Imamat Day, discover Stories of the Ismaili Imams, a new series exploring each Imam’s life and the continuity of Imamat from Mawlana Ali to the present day.
Informed by materials from The Institute of Ismaili Studies, these stories illustrate the values and contributions of the Imamat through history. Scroll down to learn about our first seven Imams and check again next week for more…
Stories of the Ismaili Imams: Mawlana Ali
Video: https://www.youtube.com/watch?v=2ib10jmShTc&t=1s
Biography
Mawlana Ali (peace be upon him) was born in Mecca around 600. He was the younger cousin of Prophet Muhammad (peace be upon him and his progeny) and married the Prophet’s daughter, Hazrat Bibi Fatima (peace be upon her). He is regarded as one of the greatest heroes of the early Muslim community, a model of ethical conduct and leadership, and one of Islam’s most authoritative spiritual teachers. Shia Muslims believe he was appointed by the Prophet at Ghadir Khumm to be his successor and the first hereditary Imam. He was also the fourth caliph, ruling the early Muslim empire from 656 until his assasination at Kufa in 661. The city of Najaf grew around his mausoleum. A work called Nahj al-Balagha contains sermons, letters, and sayings attributed to Imam Ali.
Story
One day, Mawlana Ali (peace be upon him) was bowing down in prayer when a poor man approached him asking for help. Without getting up, Imam Ali held out his hand, offering a ring for the man to take. Shia Muslims believe that this event is referred to in sura 5, aya 55 of the Holy Qur’an, which says, “Indeed your guardian [wali] is Allah and His Messenger and those who believe and establish prayer and give the alms while bowing down [during the prayer].” The word wali also has the same Arabic root as the word mawla, both of which can imply a relationship of authority and of closeness. The Shia interpret this verse as referring to Allah, Prophet Muhammad (peace be upon him and his family), and Mawlana Ali as guardians of the believers.
Era: Early Shia Period
Quote
“Truly Allah has made remembrance a polish for the hearts, by which they hear after being deaf, and see after being blind.”
Mawlana Ali
Sources
Daftary, Farhad. The Ismaili Imams, 2020.
IIS Secondary Curriculum: Faith & Practice in Islamic Traditions, vol. 1, p. 155.
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Mawlana Husayn was travelling to Kufa in 680 to oppose the succession of the Umayyad caliph, Yazid. An army sent by Yazid intercepted Imam Husayn and his supporters at the plains of Karbala.
The night before the battle, Imam Husayn released his family and companions of their oath of allegiance, or bay‘a, encouraging them to flee under cover of night. Nearly all his followers reaffirmed their allegiance, pledging to protect their Imam…
Mawlana Husayn, our second Imam
Video: https://www.youtube.com/watch?v=THpOtrQ ... he.ismaili
Biography
Mawlana Husayn (peace be upon him) was born in Medina in 626. He was the grandson of Prophet Muhammad (peace be upon him and his progeny) through the marriage of Hazrat Bibi Fatima (peace be upon her), the Prophet’s beloved daughter, and Mawlana Ali (peace be upon him), the Prophet’s cousin and the first Shia Imam. He and his older brother, Hazrat Hasan (peace be upon him) initially grew up in the Prophet’s household and there are many stories of the Prophet’s great love for them. He died during the Battle of Karbala in 680, which is commemorated by millions of Shia Muslims each year in Muharram. His mausoleum in Karbala is one of the most widely visited pilgrimage sites in the world.
Story
Mawlana Husayn (peace be upon him) was travelling to Kufa in 680 to oppose the succession of the Umayyad caliph, Yazid. An army sent by Yazid intercepted Imam Husayn and his supporters at the plains of Karbala. The night before the battle, Imam Husayn released his family and companions of their oath of allegiance, or bay‘a, encouraging them to flee under cover of night. Nearly all his followers reaffirmed their allegiance, pledging to protect their Imam. While the Battle of Karbala tragically ended with the death of Imam Husayn and many of his family members, the line of Imamat continued through his only surviving son, Mawlana Zayn al-Abidin (peace be upon him). Karbala is a powerful example of allegiance, sacrifice, and the upholding of justice, as well as the continuation of the Imamat in the face of great persecution.
Era: Early Shia Period
Quote
“We are Muhammad’s family, those who possess his authority, those who have been made his trustees and his inheritors. We are those who have more claim to this position among the people than anyone else.”
Mawlana Husayn
Sources
Daftary, Farhad. The Ismaili Imams, 2020.
IIS Secondary Curriculum: Muslim Societies and Civilisations, vol. 1, pp. 147-156.
Madelung, Wilferd. “Husayn B. ‘Ali: Life and Significance in Shi‘ism,” 2004.
************************
One day, Prince Hisham, the son of the Umayyad caliph Abd al-Malik, was performing the pilgrimage in Mecca, but was unable to touch the sacred Black Stone on the Ka‘ba because of the crowds.
When Mawlana Zayn al-Abidin approached, the crowd parted to let him through. Prince Hisham asked his entourage, “who is this?” A poet named al-Farazdaq was nearby and replied with a spontaneous poem in praise of the Imam…
Mawlana Zayn al-Abidin, our third Imam
Video: https://www.youtube.com/watch?v=-KMAqWg ... he.ismaili
Biography
Mawlana Zayn al-Abidin (peace be upon him) was born in Medina around 658 with the given name of Ali. He was the sole surviving son of Mawlana Husayn (peace be upon him) at the Battle of Karbala, succeeding to the Imamat in 680. He returned to Medina and came to be known for his piety and knowledge, while generally avoiding any political activity. He had two honorific titles: Zayn al-Abidin (“Ornament of the Worshippers”) and al-Sajjad (“He who prostrates himself in prayer”). A famous collection of prayers, al-Sahifa al-Sajjadiyya, is attributed to him. After an Imamat of 34 years, he died in 714 and is buried in the historic Baqi cemetery in Medina.
Story
One day, Prince Hisham, the son of the Umayyad caliph Abd al-Malik, was performing the pilgrimage in Mecca, but was unable to touch the sacred Black Stone on the Ka‘ba because of the crowds. When Mawlana Zayn al-Abidin (peace be upon him) approached, the crowd parted to let him through. Prince Hisham asked his entourage, “who is this?” A poet named al-Farazdaq was nearby and replied with a spontaneous poem in praise of the Imam, including these lines:
This is the child of the best of all God’s servants,
Peerless, pious, pure, and pristine,
Are you ignorant of who he is?
He is the son of Fatima,
God’s prophets were sealed with his grandfather.
This story shows the deep affection and respect that many Muslims had for Imam Zayn al-Abidin and the family of Prophet Muhammad (peace be upon him and his progeny).
Era: Early Shia Period
Quote
“O Reliever of worry! O Remover of grief! O Merciful in this world and the next and Compassionate in both! Bless Muhammad and his Household, relieve my worry and remove my grief, preserve me, purify me, and take away my affliction.”
Mawlana Zayn al-Abidin
al-Sahifa al-Sajjadiyya
Sources
Daftary, Farhad. The Ismaili Imams, 2020.
IIS Secondary Curriculum: Muslim Societies and Civilisations, vol. 1, pp. 206-208.
Video (IIS): An Early Source of Shi'i Piety: al-Ṣaḥīfa al-Sajjādiyya
******************
Mawlana Muhammad al-Baqir (peace be upon him) was known for the breadth and depth of his knowledge. The title al-Baqir is short for baqir al-ilm, meaning “one who splits open knowledge.”
He is considered a defining scholar of the religious sciences in their early stages of development. He explained the Shia principles of Imamat, building on ideas introduced by the Imams before him…
Mawlana Muhammad al-Baqir, our fourth Imam
Video: https://www.youtube.com/watch?v=QM1Nd7- ... he.ismaili
Biography
Mawlana Muhammad al-Baqir (peace be upon him) was born in Medina in 677 and succeeded to the Imamat in 714. His teachings formed the doctrinal basis for the Imami Shia interpretation, particularly regarding the authority of the Imam. Unlike his half-brother Zayd, after whom the Zaydi Shia are named and who died in an uprising against the Umayyads in 740, Imam al-Baqir avoided political activity. He died at Medina in 732 and is buried in the Baqi cemetery.
Story
Mawlana Muhammad al-Baqir (peace be upon him) was known for the breadth and depth of his knowledge. The title al-Baqir is short for baqir al-ilm, meaning “one who splits open knowledge.” He is considered a defining scholar of the religious sciences in their early stages of development. He explained the Shia principles of Imamat, building on ideas introduced by the Imams before him, including the Imam’s divinely inspired knowledge, or ilm. He also discussed the concept of nass, which is the absolute prerogative of the Imam-of-the-Time to appoint his successor from among his direct descendants. Imam al-Baqir’s teachings continue to shape the beliefs and practices of the two major communities of the Imami Shia: Ismailis and Ithna‘asharis, and his example speaks to us of the importance of knowledge and learning.
Era: Early Shia Period
Quote
“The believer who is most perfect in faith is the one who has the best character.”
Mawlana Muhammad al-Baqir
Sources
Daftary, Farhad. The Ismaili Imams, 2020, pp. 37-40.
IIS Secondary Curriculum: Muslim Societies and Civilisations, vol. 1, pp. 155, 209, 211
IIS Secondary Curriculum: Faith and Practice in Islamic Traditions, Vol. 1., pp. 69, 71
******************
Mawlana Ja‘far al-Sadiq had a widespread reputation as a religious scholar in Shia and Sunni circles, as well as among Sufis, whether Sunni or Shia. He is said to have had scholarly relations with both Abu Hanifa and Malik ibn Anas , after whom two Sunni schools of law, or madhhabs, are named.
He contributed to the wider debates and discussions taking place among religious scholars of that time. The Imami Shia school of law is named the Ja‘fari madhhab after him, because of his articulation of the principles of Imamat…
Mawlana Ja‘far al-Sadiq, our fifth Imam
Video: https://www.youtube.com/watch?v=5bB4EpT ... he.ismaili
Biography
Mawlana Ja‘far al-Sadiq (peace be upon him) was born in 702 in Medina and succeeded to the Imamat in 732. He was known by the title of al-Sadiq, meaning “the trustworthy.” He is the last Imam recognised by the two major communities of the Imami Shia: Ismailis and Ithna‘asharis. Mawlana Ja‘far al-Sadiq avoided political involvement despite living during a turbulent time in the Muslim world, particularly the Abbasids overthrowing the Umayyad empire in 750. He died in 765 in Medina and was buried alongside several other Imams at the Baqi cemetery.
Story
Mawlana Ja‘far al-Sadiq (peace be upon him) had a widespread reputation as a religious scholar in Shia and Sunni circles, as well as among Sufis, whether Sunni or Shia. He is said to have had scholarly relations with both Abu Hanifa and Malik ibn Anas, after whom two Sunni schools of law, or madhhabs, are named. He contributed to the wider debates and discussions taking place among religious scholars of that time. The Imami Shia school of law is named the Ja‘fari madhhab after him, because of his articulation of the principles of Imamat. His teachings have also had a deep influence on the spirituality of the Sufi tradition of Islam. Mawlana Ja‘far al-Sadiq's scholarly pursuits demonstrate his contributions to the knowledge society of his time.
Era: Early Shia Period
Quote
“Faith consists in professing by the tongue, believing with the heart, and acting in accordance with its tenets.”
Mawlana Ja‘far al-Sadiq
Sources
Daftary, Farhad. The Ismaili Imams, 2020, pp. 41-44
IIS Secondary Curriculum: Muslim Societies and Civilisations, vol. 2, pp. 30-33
IIS Secondary Curriculum: Faith and Practice in Islamic Traditions, Vol. 1., pp. 69, 71, 143
******************************
A miniature watercolour painting of Prophet Muhammad's Mosque in Medina.Image: Khalili Collections
Mawlana Isma‘il was explicitly designated by nass to succeed his father, Mawlana Ja‘far al-Sadiq (peace be upon him). However, he was the subject of anti-Shia persecution by the ruling Abbasid caliphate, which forced him to hide his activities. While some reports claimed that he died before his father, other reports suggested that he was later seen in Basra…
Mawlana Isma‘il, our sixth Imam
Biography
Mawlana Isma‘il (peace be upon him) was born around 720 in Medina. He was the second eldest son of Mawlana Ja‘far al-Sadiq (peace be upon him) and was known as al-Mubarak (“the blessed one”). During his father’s Imamat, he may have been in contact with Shia groups that were involved in anti-Abbasid political activity, causing him to face government persecution. There was confusion about his whereabouts when his father died in 765, and there are conflicting reports about the year of his death. The name Ismailis refers to the followers of Imam Isma‘il and his descendants.
Story
Mawlana Isma‘il (peace be upon him) was explicitly designated by nass to succeed his father, Mawlana Ja‘far al-Sadiq (peace be upon him). However, he was the subject of anti-Shia persecution by the ruling Abbasid caliphate, which forced him to hide his activities. While some reports claimed that he died before his father, other reports suggested that he was later seen in Basra. Ultimately, he was not present at the time of his father’s death to publicly assume the Imamat, causing confusion that led to the formation of the two main Imami Shia communities. The Ismailis followed the lineage of Imam Isma‘il, whereas the Ithna‘asharis followed Imam Isma‘il’s younger half-brother, Musa al-Kazim. It is from Imam Isma‘il that the name Ismaili comes.
Era: Early Shia Period
Quote
“[God’s] Light in the heavens is His guidance, and His light in the earth is the Imams through whom one is rightly guided.”
Ja‘far b. Mansur al-Yaman from the The Book of Unveiling, p. 95
Sources
Daftary, Farhad. The Ismaili Imams, 2020, pp. 45-47
Gillion, Fârès. The Book of Unveiling, p. 95
****************************
Mawlana Muhammad b. Isma‘il went into hiding in Khuzistan in Persia, marking the start of the first dawr al-satr, or “period of concealment.”Photo: Mahmoud Hashemi
Mawlana Muhammad b. Isma‘il, our seventh Imam
Biography
Mawlana Muhammad ibn Isma‘il (peace be upon him) was born around 738 in Medina. He was known as al-Maymun (“The Fortunate One”) and later as al-Maktum (“The Hidden One”). He was 26 years old and already had two sons when his grandfather, Mawlana Ja‘far al-Sadiq (peace be upon him), died in 765. He led the earliest Ismaili community in the absence of his father, Mawlana Isma‘il (peace be upon him). Sometime after 766, he left Medina and went into hiding in southwestern Persia. He had four more sons during this time, including his successor, Mawlana Wafi Ahmad (peace be upon him). He died soon after 795 in Khuzistan.
Story
Not long after assuming the leadership of the early Ismaili community in 765, Mawlana Muhammad ibn Isma‘il (peace be upon him) left Medina to avoid persecution by the ruling Abbasid empire. He went into hiding in Khuzistan in Persia, marking the start of the first dawr al-satr, or “period of concealment”, during which the Imams hid their true identity. Despite this, Mawlana Muhammad ibn Isma‘il kept in touch with his followers in Kufa and sent missionaries, or da‘is, to southern Iraq to teach the faith. His story is an example of resilience in the face of difficulties.
Era: Period of Concealment
Quote
“[God] has not left the earth without an Imam on it for the community, who states the truth and who serves as the proof (hujja), even if… the entrusted Imams go into seclusion as a precaution.”
Qadi al-Nu‘man, 10th century Da‘i
Sources
Daftary, Farhad. The Ismaili Imams, 2020, pp. 49-50
Haji, Hamid. Founding the Fatimid State, p.
https://the.ismaili/us/en/news/mawlana- ... venth-imam
As we count down to Imamat Day, discover Stories of the Ismaili Imams, a new series exploring each Imam’s life and the continuity of Imamat from Mawlana Ali to the present day.
Informed by materials from The Institute of Ismaili Studies, these stories illustrate the values and contributions of the Imamat through history. Scroll down to learn about our first seven Imams and check again next week for more…
Stories of the Ismaili Imams: Mawlana Ali
Video: https://www.youtube.com/watch?v=2ib10jmShTc&t=1s
Biography
Mawlana Ali (peace be upon him) was born in Mecca around 600. He was the younger cousin of Prophet Muhammad (peace be upon him and his progeny) and married the Prophet’s daughter, Hazrat Bibi Fatima (peace be upon her). He is regarded as one of the greatest heroes of the early Muslim community, a model of ethical conduct and leadership, and one of Islam’s most authoritative spiritual teachers. Shia Muslims believe he was appointed by the Prophet at Ghadir Khumm to be his successor and the first hereditary Imam. He was also the fourth caliph, ruling the early Muslim empire from 656 until his assasination at Kufa in 661. The city of Najaf grew around his mausoleum. A work called Nahj al-Balagha contains sermons, letters, and sayings attributed to Imam Ali.
Story
One day, Mawlana Ali (peace be upon him) was bowing down in prayer when a poor man approached him asking for help. Without getting up, Imam Ali held out his hand, offering a ring for the man to take. Shia Muslims believe that this event is referred to in sura 5, aya 55 of the Holy Qur’an, which says, “Indeed your guardian [wali] is Allah and His Messenger and those who believe and establish prayer and give the alms while bowing down [during the prayer].” The word wali also has the same Arabic root as the word mawla, both of which can imply a relationship of authority and of closeness. The Shia interpret this verse as referring to Allah, Prophet Muhammad (peace be upon him and his family), and Mawlana Ali as guardians of the believers.
Era: Early Shia Period
Quote
“Truly Allah has made remembrance a polish for the hearts, by which they hear after being deaf, and see after being blind.”
Mawlana Ali
Sources
Daftary, Farhad. The Ismaili Imams, 2020.
IIS Secondary Curriculum: Faith & Practice in Islamic Traditions, vol. 1, p. 155.
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Mawlana Husayn was travelling to Kufa in 680 to oppose the succession of the Umayyad caliph, Yazid. An army sent by Yazid intercepted Imam Husayn and his supporters at the plains of Karbala.
The night before the battle, Imam Husayn released his family and companions of their oath of allegiance, or bay‘a, encouraging them to flee under cover of night. Nearly all his followers reaffirmed their allegiance, pledging to protect their Imam…
Mawlana Husayn, our second Imam
Video: https://www.youtube.com/watch?v=THpOtrQ ... he.ismaili
Biography
Mawlana Husayn (peace be upon him) was born in Medina in 626. He was the grandson of Prophet Muhammad (peace be upon him and his progeny) through the marriage of Hazrat Bibi Fatima (peace be upon her), the Prophet’s beloved daughter, and Mawlana Ali (peace be upon him), the Prophet’s cousin and the first Shia Imam. He and his older brother, Hazrat Hasan (peace be upon him) initially grew up in the Prophet’s household and there are many stories of the Prophet’s great love for them. He died during the Battle of Karbala in 680, which is commemorated by millions of Shia Muslims each year in Muharram. His mausoleum in Karbala is one of the most widely visited pilgrimage sites in the world.
Story
Mawlana Husayn (peace be upon him) was travelling to Kufa in 680 to oppose the succession of the Umayyad caliph, Yazid. An army sent by Yazid intercepted Imam Husayn and his supporters at the plains of Karbala. The night before the battle, Imam Husayn released his family and companions of their oath of allegiance, or bay‘a, encouraging them to flee under cover of night. Nearly all his followers reaffirmed their allegiance, pledging to protect their Imam. While the Battle of Karbala tragically ended with the death of Imam Husayn and many of his family members, the line of Imamat continued through his only surviving son, Mawlana Zayn al-Abidin (peace be upon him). Karbala is a powerful example of allegiance, sacrifice, and the upholding of justice, as well as the continuation of the Imamat in the face of great persecution.
Era: Early Shia Period
Quote
“We are Muhammad’s family, those who possess his authority, those who have been made his trustees and his inheritors. We are those who have more claim to this position among the people than anyone else.”
Mawlana Husayn
Sources
Daftary, Farhad. The Ismaili Imams, 2020.
IIS Secondary Curriculum: Muslim Societies and Civilisations, vol. 1, pp. 147-156.
Madelung, Wilferd. “Husayn B. ‘Ali: Life and Significance in Shi‘ism,” 2004.
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One day, Prince Hisham, the son of the Umayyad caliph Abd al-Malik, was performing the pilgrimage in Mecca, but was unable to touch the sacred Black Stone on the Ka‘ba because of the crowds.
When Mawlana Zayn al-Abidin approached, the crowd parted to let him through. Prince Hisham asked his entourage, “who is this?” A poet named al-Farazdaq was nearby and replied with a spontaneous poem in praise of the Imam…
Mawlana Zayn al-Abidin, our third Imam
Video: https://www.youtube.com/watch?v=-KMAqWg ... he.ismaili
Biography
Mawlana Zayn al-Abidin (peace be upon him) was born in Medina around 658 with the given name of Ali. He was the sole surviving son of Mawlana Husayn (peace be upon him) at the Battle of Karbala, succeeding to the Imamat in 680. He returned to Medina and came to be known for his piety and knowledge, while generally avoiding any political activity. He had two honorific titles: Zayn al-Abidin (“Ornament of the Worshippers”) and al-Sajjad (“He who prostrates himself in prayer”). A famous collection of prayers, al-Sahifa al-Sajjadiyya, is attributed to him. After an Imamat of 34 years, he died in 714 and is buried in the historic Baqi cemetery in Medina.
Story
One day, Prince Hisham, the son of the Umayyad caliph Abd al-Malik, was performing the pilgrimage in Mecca, but was unable to touch the sacred Black Stone on the Ka‘ba because of the crowds. When Mawlana Zayn al-Abidin (peace be upon him) approached, the crowd parted to let him through. Prince Hisham asked his entourage, “who is this?” A poet named al-Farazdaq was nearby and replied with a spontaneous poem in praise of the Imam, including these lines:
This is the child of the best of all God’s servants,
Peerless, pious, pure, and pristine,
Are you ignorant of who he is?
He is the son of Fatima,
God’s prophets were sealed with his grandfather.
This story shows the deep affection and respect that many Muslims had for Imam Zayn al-Abidin and the family of Prophet Muhammad (peace be upon him and his progeny).
Era: Early Shia Period
Quote
“O Reliever of worry! O Remover of grief! O Merciful in this world and the next and Compassionate in both! Bless Muhammad and his Household, relieve my worry and remove my grief, preserve me, purify me, and take away my affliction.”
Mawlana Zayn al-Abidin
al-Sahifa al-Sajjadiyya
Sources
Daftary, Farhad. The Ismaili Imams, 2020.
IIS Secondary Curriculum: Muslim Societies and Civilisations, vol. 1, pp. 206-208.
Video (IIS): An Early Source of Shi'i Piety: al-Ṣaḥīfa al-Sajjādiyya
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Mawlana Muhammad al-Baqir (peace be upon him) was known for the breadth and depth of his knowledge. The title al-Baqir is short for baqir al-ilm, meaning “one who splits open knowledge.”
He is considered a defining scholar of the religious sciences in their early stages of development. He explained the Shia principles of Imamat, building on ideas introduced by the Imams before him…
Mawlana Muhammad al-Baqir, our fourth Imam
Video: https://www.youtube.com/watch?v=QM1Nd7- ... he.ismaili
Biography
Mawlana Muhammad al-Baqir (peace be upon him) was born in Medina in 677 and succeeded to the Imamat in 714. His teachings formed the doctrinal basis for the Imami Shia interpretation, particularly regarding the authority of the Imam. Unlike his half-brother Zayd, after whom the Zaydi Shia are named and who died in an uprising against the Umayyads in 740, Imam al-Baqir avoided political activity. He died at Medina in 732 and is buried in the Baqi cemetery.
Story
Mawlana Muhammad al-Baqir (peace be upon him) was known for the breadth and depth of his knowledge. The title al-Baqir is short for baqir al-ilm, meaning “one who splits open knowledge.” He is considered a defining scholar of the religious sciences in their early stages of development. He explained the Shia principles of Imamat, building on ideas introduced by the Imams before him, including the Imam’s divinely inspired knowledge, or ilm. He also discussed the concept of nass, which is the absolute prerogative of the Imam-of-the-Time to appoint his successor from among his direct descendants. Imam al-Baqir’s teachings continue to shape the beliefs and practices of the two major communities of the Imami Shia: Ismailis and Ithna‘asharis, and his example speaks to us of the importance of knowledge and learning.
Era: Early Shia Period
Quote
“The believer who is most perfect in faith is the one who has the best character.”
Mawlana Muhammad al-Baqir
Sources
Daftary, Farhad. The Ismaili Imams, 2020, pp. 37-40.
IIS Secondary Curriculum: Muslim Societies and Civilisations, vol. 1, pp. 155, 209, 211
IIS Secondary Curriculum: Faith and Practice in Islamic Traditions, Vol. 1., pp. 69, 71
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Mawlana Ja‘far al-Sadiq had a widespread reputation as a religious scholar in Shia and Sunni circles, as well as among Sufis, whether Sunni or Shia. He is said to have had scholarly relations with both Abu Hanifa and Malik ibn Anas , after whom two Sunni schools of law, or madhhabs, are named.
He contributed to the wider debates and discussions taking place among religious scholars of that time. The Imami Shia school of law is named the Ja‘fari madhhab after him, because of his articulation of the principles of Imamat…
Mawlana Ja‘far al-Sadiq, our fifth Imam
Video: https://www.youtube.com/watch?v=5bB4EpT ... he.ismaili
Biography
Mawlana Ja‘far al-Sadiq (peace be upon him) was born in 702 in Medina and succeeded to the Imamat in 732. He was known by the title of al-Sadiq, meaning “the trustworthy.” He is the last Imam recognised by the two major communities of the Imami Shia: Ismailis and Ithna‘asharis. Mawlana Ja‘far al-Sadiq avoided political involvement despite living during a turbulent time in the Muslim world, particularly the Abbasids overthrowing the Umayyad empire in 750. He died in 765 in Medina and was buried alongside several other Imams at the Baqi cemetery.
Story
Mawlana Ja‘far al-Sadiq (peace be upon him) had a widespread reputation as a religious scholar in Shia and Sunni circles, as well as among Sufis, whether Sunni or Shia. He is said to have had scholarly relations with both Abu Hanifa and Malik ibn Anas, after whom two Sunni schools of law, or madhhabs, are named. He contributed to the wider debates and discussions taking place among religious scholars of that time. The Imami Shia school of law is named the Ja‘fari madhhab after him, because of his articulation of the principles of Imamat. His teachings have also had a deep influence on the spirituality of the Sufi tradition of Islam. Mawlana Ja‘far al-Sadiq's scholarly pursuits demonstrate his contributions to the knowledge society of his time.
Era: Early Shia Period
Quote
“Faith consists in professing by the tongue, believing with the heart, and acting in accordance with its tenets.”
Mawlana Ja‘far al-Sadiq
Sources
Daftary, Farhad. The Ismaili Imams, 2020, pp. 41-44
IIS Secondary Curriculum: Muslim Societies and Civilisations, vol. 2, pp. 30-33
IIS Secondary Curriculum: Faith and Practice in Islamic Traditions, Vol. 1., pp. 69, 71, 143
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A miniature watercolour painting of Prophet Muhammad's Mosque in Medina.Image: Khalili Collections
Mawlana Isma‘il was explicitly designated by nass to succeed his father, Mawlana Ja‘far al-Sadiq (peace be upon him). However, he was the subject of anti-Shia persecution by the ruling Abbasid caliphate, which forced him to hide his activities. While some reports claimed that he died before his father, other reports suggested that he was later seen in Basra…
Mawlana Isma‘il, our sixth Imam
Biography
Mawlana Isma‘il (peace be upon him) was born around 720 in Medina. He was the second eldest son of Mawlana Ja‘far al-Sadiq (peace be upon him) and was known as al-Mubarak (“the blessed one”). During his father’s Imamat, he may have been in contact with Shia groups that were involved in anti-Abbasid political activity, causing him to face government persecution. There was confusion about his whereabouts when his father died in 765, and there are conflicting reports about the year of his death. The name Ismailis refers to the followers of Imam Isma‘il and his descendants.
Story
Mawlana Isma‘il (peace be upon him) was explicitly designated by nass to succeed his father, Mawlana Ja‘far al-Sadiq (peace be upon him). However, he was the subject of anti-Shia persecution by the ruling Abbasid caliphate, which forced him to hide his activities. While some reports claimed that he died before his father, other reports suggested that he was later seen in Basra. Ultimately, he was not present at the time of his father’s death to publicly assume the Imamat, causing confusion that led to the formation of the two main Imami Shia communities. The Ismailis followed the lineage of Imam Isma‘il, whereas the Ithna‘asharis followed Imam Isma‘il’s younger half-brother, Musa al-Kazim. It is from Imam Isma‘il that the name Ismaili comes.
Era: Early Shia Period
Quote
“[God’s] Light in the heavens is His guidance, and His light in the earth is the Imams through whom one is rightly guided.”
Ja‘far b. Mansur al-Yaman from the The Book of Unveiling, p. 95
Sources
Daftary, Farhad. The Ismaili Imams, 2020, pp. 45-47
Gillion, Fârès. The Book of Unveiling, p. 95
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Mawlana Muhammad b. Isma‘il went into hiding in Khuzistan in Persia, marking the start of the first dawr al-satr, or “period of concealment.”Photo: Mahmoud Hashemi
Mawlana Muhammad b. Isma‘il, our seventh Imam
Biography
Mawlana Muhammad ibn Isma‘il (peace be upon him) was born around 738 in Medina. He was known as al-Maymun (“The Fortunate One”) and later as al-Maktum (“The Hidden One”). He was 26 years old and already had two sons when his grandfather, Mawlana Ja‘far al-Sadiq (peace be upon him), died in 765. He led the earliest Ismaili community in the absence of his father, Mawlana Isma‘il (peace be upon him). Sometime after 766, he left Medina and went into hiding in southwestern Persia. He had four more sons during this time, including his successor, Mawlana Wafi Ahmad (peace be upon him). He died soon after 795 in Khuzistan.
Story
Not long after assuming the leadership of the early Ismaili community in 765, Mawlana Muhammad ibn Isma‘il (peace be upon him) left Medina to avoid persecution by the ruling Abbasid empire. He went into hiding in Khuzistan in Persia, marking the start of the first dawr al-satr, or “period of concealment”, during which the Imams hid their true identity. Despite this, Mawlana Muhammad ibn Isma‘il kept in touch with his followers in Kufa and sent missionaries, or da‘is, to southern Iraq to teach the faith. His story is an example of resilience in the face of difficulties.
Era: Period of Concealment
Quote
“[God] has not left the earth without an Imam on it for the community, who states the truth and who serves as the proof (hujja), even if… the entrusted Imams go into seclusion as a precaution.”
Qadi al-Nu‘man, 10th century Da‘i
Sources
Daftary, Farhad. The Ismaili Imams, 2020, pp. 49-50
Haji, Hamid. Founding the Fatimid State, p.
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