Are Ismaili muslims?

[s.a.b]

are Ismailis and kadiani same??? if not then who are kadianis?

(wasalam)

[JawzofDETH]

are Ismailis and kadiani same??? if not then who are kadianis?

(wasalam)

No, Qadianis believe in a false prophet after khatamin-nabiyeen Muhammad (pbuh),

therefore they are not muslims.

Isma'ilis on the otherhand, some are muslims and some have heretical beliefs.

So it depends.

Was-Salaam

[89jghur32]

Qadianis are an off-shoot of Sunni Islam. I don't know much about them.

[Fakhruddin]

QUR’AN AND ISMA‘ILI TA’WIL

Qur’an is divine but its interpretation is human and hence there have been different interpretations of various Qur’anic verses. The differences in interpretation of the Qur’anic verses was not a later development but began shortly after the death of the Holy Prophet (pbuh). Different prominent companions of the Prophet began to differ from each other and with the passage of time these differences also deepened in their scope. There were various reasons for these differences. First and foremost was of course the differences due to understanding. Any text, and much more so the divine text which also tends to be symbolic, is understood depending on ones own mental and intellectual capacity. Also, the understanding of these verses depends on ones own personal or family background; the tribal background and the community ethos also would play an important role.

The Muslims were also embroiled in political disputes with the passage of time and these disputes also got reflected in interpretation of the Qur’anic verses. The disputing parties tried to legitimise their respective positions through either hadith or interpretation of the Qur’anic verses which suited their position. Also, many sects came into existence in the early period of Islam itself and every sect tried to prove its authenticity by interpreting the Qur’anic verses in keeping with their doctrines. The formation and doctrinal differences of these have been dealt with in various early books like Al-Farq bayn al-Firaq of Baghdadi and others. Each of these sects tried to interpret various Qur’anic verses in their own way. And it became impossible to resolve both political as well as doctrinal differences. There also evolved differences between the jurists (fuqaha’). These jurists also interpreted the Qur’anic verses in keeping with their understanding of juristic issues. Thus within the Sunni Islam there developed four major schools of fiqh (jurisprudence). The same is true of hadith literature with which we will deal with in another paper.

Among other reasons for different interpretations of the Qur’anic verses the sectarian differences play most important and interesting role. In fact it will be no exaggeration to say that among other reasons the sectarian differences played very significant role in differing interpretation of the Qur’anic verses. And among other sectarian differences the differences between Sunnis and Shi‘as assumed much more controversial role. No other two sects of Islam have differed as much as the Sunnis and Shi‘as in understanding and interpretation of certain Qur’anic verses. It was on account of this that the Sunni corpus of hadith developed separately from that of Shi‘as.

The Shi‘as also subsequently sub-divided into number of subsects the main division being between the Ithna Asharis and Isma‘ilis. The Isma‘ilis developed their own independent interpretation of the Qur’anic verses which radically differs from not only the Sunni interpretation but also the mainstream Shi‘a interpretation. It is the Isma‘ili interpretation that we would deal with in this paper. We have broadly referred to the Isma‘ili doctrines in one of our earlier papers. We would briefly summarise it here for ready reference of our readers.

The Isma‘ilis branched off from the Ithna Ashari Shi‘as on the question of succession to the fifth (and according to the Ithna Asharis the sixth) Imam Ja‘far al-Sadiq. It should be noted that the doctrine of imamah is very central to the Shi‘a Islam as the doctrine of Khilafah is to the Sunni Islam. According to the Shi‘a belief the imam must belong to the progeny of Fatima and ‘Ali and thus son will always succeed the father. This doctrine remains central whichever the Shi‘a sect. And most of the differences among the Shi‘a sub-sects, though not always, have been on the question of succession as to which son succeeded the previous Imam.

The Hanafiyas believed that It was Ali’s son Muhammad bin Hanifa who succeeded as Imam. Similarly the Zaidi Shi‘as believed that it was Zaid, the son of Imam Zain al-Abidin who succeeded him. The Zaidi Shi‘as are found mostly in the Yemen. Similarly, the Isma‘ili Shi‘as believe that it was Isma‘il who succeeded Imam J‘afar al-Sadiq whereas the Ithna Asharis believe that it was Musa Kazim who became imam after Imam Ja‘far al-Sadiq. The chain of imamah as far as the Ithna Asharis are concerned stopped with the seclusion of the 12th imam whose reappearance is awaited by them. And as far as the Isma‘ilis are concerned the office of imama continued in the progeny of Isma‘il and the 21st imam Taiyyib went into seclusion. But unlike the Ithna Asharis the Isma‘ilis do not believe that 21st imam will reappear; they, on the other hand, believe that the imama continues in his progeny and that the imam of the time from his progeny will appear one day. It is also to be noted that the Isma‘ilis also split on the question of succession of imama after Imam Mustansir billah. A section of the Isma‘ilis believed that Mustansir had nominated his younger son Must‘ali as his successor and the other section believed that Nizar, his elder son, was nominated as Mustansir’s successor. And Imam Taiyyib belongs to the Must‘alian stream.

Here in this paper we will be dealing mainly with the interpretation of the Qur’an by the Isma‘ilis before the split between the Musta‘lians and the Nizaris. The Druzes are also basically Isma‘ilis and we will deal with Druzes in a separate paper. The Druzes split off from the Isma‘ilis after the death of Imam Hakim. The Druzes developed their own interpretation of the Qur’an which again radically differs from the mainstream Isma‘ilis.

The Isma‘ilis, like all other Shi‘as believe in the hidden meaning of the Qur’an which they refer to as ta’wil. In the tafsir literature of Sunni Islam the words tafsir and ta’wil are used almost synonymously. But in the Shi‘a Islam both have distinct meaning. Tafsir in Shi‘a Islam refers to the manifest meaning of the Qur’an and ta’wil refers to its hidden meaning. The Sunnis and Shi‘as differ on the meaning of the sixth verse of the chapter three i.e. the chapter on “Ali Imran”. According to the Sunni commentators this verse means that “None knows its interpretation (ta’wil i.e. the hidden meaning) save Allah and the rasikhun fi’ al‘ilm (i.e. those firmly rooted in knowledge) say: We believe in it, it is all from our Lord.” Thus according to the Sunni commentators of the Qur’an Allah alone has the knowledge of ta’wil and the Rasikhun fi’ al-‘ilm (i.e. the great ‘Ulama) do not possess that knowledge and they only believe that it is known only to Allah.

The Shi‘ahs, on the other hand, believe that the knowledge of ta’wil is possessed by the al-rasikhun fi’ al-‘ilm also and these rasikhun in ‘ilm are nothing but the imams from the progeny of Fatima and ‘Ali. Not only Allah but the holy Prophet (pbuh), his legatee (wasi) and imams from his progeny also possess the knowledge of ta’wil. Now the most important question is what is this ta’wil?. In the Isma‘ili literature it is also referred to as ‘ilm al-ladunni which passes orally from Prophet to his wasi and from wasi to imam and from one imam to another.

But if we go historically then one finds the exposition of ta’wil literature much later i.e. during the Abbasid period, in fact, after the controversy about the appointment of Isma‘il and the subsequent split in the Shi‘a community. The hidden meaning of the Qur’anic verses is attempted by the Isma‘ili imams and da‘is (i.e. missionaries and summoners to the Isma‘ili faith) after the spread of Greek knowledge in the Islamic world. We have already written about The Rasa’il Ikhwanus Safa i.e. the Epistles of the Brethren of Purity in a separate paper. These epistles are of great importance in the Isma‘ili literature. These epistles though do not attempt exposition of ta’wil systematically but do contain elements of it and could be taken as the beginning of the exposition of the discipline of ta’wil. Its fifty-third epistle supposedly deals with this.

The Isma‘ili da‘is particularly Saiyyidna Yaqub al-Sijistani, Saiyyidna Ja‘far Mansur al-Yaman, Saiyyidna Qadi al-Nu‘man, Saiyyidna Hamiduddin Kirmani, Saiyyidna Muayyad Shirazi, Saiyyidna Hatim and several others have played great role in developing this unique discipline. It will be no exaggeration to say that ‘ilm al-ta’wil is really unique to the Isma‘ili sect and it was a grand attempt to synthesise the all available knowledge of the time - particularly the Greek knowledge popularised by the Abbasids through translations of the Greek classics into Arabic - with the Islamic teachings.

Of course the Isma‘ilis believe that the ‘ilm of ta’wil did not develop with the popularisation of the Greek knowledge but is part of the ‘ilm al-nubuwwat (i.e. the Prophetic knowledge) passed on from imam to imam as referred to earlier. But historically speaking we do not find its record before the Epistles of Ikhwanus Safa were compiled. One can say that this knowledge of ta’wil among the Isma‘ilis was reduced to writing only when faced with the challenge of the Greek knowledge. Ash‘aris among the Sunnis met this challenge by totally opposing the Greek philosophy (though using its tools to refute it) while the Isma‘ilis among the Shi‘as met this challenge by attempting a creative synthesis of the Greek knowledge including its cosmogony with the basic teachings of Islam. Thus the Ash‘aris and the Isma‘ilis carved out different ways of meeting the challenge of the Greek philosophy and its great impact on the Islamic world. This impact should not be underrated.

The Ismai‘ili ta’wil is based on reason. The word ta’wil in Arabic means to go to the first, primary or basic meaning of the word. According to the Isma‘ilis each and every verse of the Qur’an has basic meaning or hidden meaning apart from the manifest or secondary meaning. According to them a mu’min is one who knows and believes in the hidden or original meaning (batin) of the Qur’anic verses. The Isma‘ilis maintain that there is difference between a Muslim and a Mu’min. One who recites the kalima and performs all the manifest rituals (zahiri) like offering prayers, fasting, giving zakat, performing haj etc. is a Muslim. But a mu’min is more than being a Muslim. A Mu’min is one who not only performs the zahiri rituals but also believes in batin, the real, the original, the intended, meaning of these rituals.

The Isma‘ilis quote the verse 14 of the chapter 49 which reads as follows: “The dwellers of the desert say: We believe (amanna). Say: You believe not, but say, We submit (aslamna); and faith (iman) has not yet entered into your hearts.” Thus this verse, the Isma‘ili theologians point out, clearly makes distinction between Islam and Iman, between those who submit (Muslims) and those who believe Mu’min. Iman, according to them is not mere acceptance of what is manifest zahir but sincere belief in batin (the hidden, the original).

Before we proceed further it is necessary to throw light on what is batin or what is the way ta’wil is done? It is also important to note that ordinary people are not supposed to know the original meaning or the ta’wil. It is only the chosen few or the initiated who are entitled to know. The contents of ta’wil was kept a strictly guided secret even from ordinary believers. The reason was obvious. The Isma‘ilis were looked upon as heretics by the orthodox Muslims. Imam Ghazali also wrote a book on Batinis and condemned them. They were accused of believing in hulul and tanasukh i.e. belief in Imam being God and transmigration of souls though it is not true. Even Dr. Kamil Husain, who was chairman of the department of Isma‘ili Studies, Al-Azhar, Cairo, strongly refuted such allegations. But the Isma‘ilis were greatly misunderstood about their real beliefs.

The Isma‘ilis, for fear of such condemnations had to hide from general Muslims their beliefs in batini theology and reveal it only to the chosen or initiated few. The knowledge of batin was revealed to a person only after ensuring his/her sincerity and faithfulness. Even today the ordinary Bohras do not have any knowledge of ta’wil though there is no such fear as it prevailed in those days from the Sunni orthodox ‘ulama.

According to the Isma‘ilis there is whole ideal system called mathal and here on earth there is a corresponding system called mamthul (representative of the ideal). To understand this it is necessary to know that Allah is a totally transcendent Being who cannot be comprehended by human mind at all. He transcends everything conceivable and is just incomprehensible. He has no attributes whatsoever. He is also not actively involved in creation of the universe. He only created the ‘uqul (intellects made of pure light). The intellects are fine beings made of light. The matter, as opposed to light, is kathif (i.e. heavy and dark) Allah or the Ultimate Being has no role in creation of matter. He is referred to by Saiyyidna Yaqub al-Sijistani as Mubd‘i al-Mubdi‘at (i.e. the Creator of the creators. His role ceased with creation of the ‘Uqul (i.e. the Intellects). Allah created only light, not darkness. One cannot attribute creation of darkness and kathafat (heaviness) to Him.

Matter was created by the tenth Intellect also called ‘ashir-i-mudabbir (i.e. the Tenth Intellect managing the universe). All the matter representing kathafat (heaviness and darkness). Since the Tenth Intellect (‘Ashir-e-Mudabbir) is responsible for creation of matter and this universe it is his responsibility to reconvert this darkness and heaviness into light (nur). The corresponding being on earth to the Tenth Intellect is the Prophet. Thus the Prophet is the mamthul of ‘Ashir-e-Mudabbir on earth. He assists him (i.e. the Tenth Intellect) in transforming the kathafat (darkness and heaviness) into latafat (nur).

The Prophet shows the right path to the people and has been described by the Qur’an as sirajan munirah (i.e. the lighted lamp) for this reason. He transforms the human beings into light (nur). After the Prophet it is the Imam who performs this function. And as there cannot be any Prophet after Muhammad (pbuh), he is succeeded by Imams from the progeny of Fatima, his daughter and ‘Ali, her husband. According to the Isma‘ili beliefs this earth can never remain without Imam, a spiritual guide, an active agent (mamthul of Ashir-e-Mudabbir) on earth. An Isma‘ili da‘i wrote an epistle Ithbat-ul-Imamah to prove this.

Thus Imam on earth is the representative of the Tenth Intellect and hence commands highest respect of the believers. He has all the attributes of the Tenth Intellect and since Allah has no attributes (He transcends all attributes and is beyond them), these attributes apply to the Tenth Intellect. Therefore Imam who is mamthul of the Tenth Intellect on earth also has these attributes on earth. It is this theory of attributes which was misunderstood by the opponents of the Fatimi Imams as the belief in hulul i.e. descent of God into the person of Imam. Dr.Kamil Husain has discussed this in detail in his Muqaddimah (introduction) to the Diwan of Saiyyidna Mua’yyad Shirazi. The person of Imam does not correspond to Allah but to the Tenth Intellect, as pointed out above.

The Isma‘ilis (also referred to as the Fatimids or those following the Fatimi Da‘wah) also believe in the cyclical theory of history. Since it is the duty of the Tenth Intellect to covert total darkness and kathafat in the universe into light in every cycle of history a portion of darkness is reconverted into light and these cycles will continue until entire matter is reconverted into mur (light) and there is no more kathafat in this universe.

In every cycle an Adam is created and the chain of prophethood ends with the last Prophet who is in turn succeeded by imams and lastly, in every cycle there appears what is known as Qa’im al-qiyamah (i.e. one who brings about the Day of Judgement, the Qiyamat). The cycle ends with the Qa’im al-Qiyamah and a definite portion of dark matter is converted into light in that cycle. Thus, according to this theory, these cycles will continue until there is no more matter in this universe and all matter there in is transformed into latafat i.e. light and it is light which will ultimately prevail. This, in short, is the Isma‘ili cyclical theory of history of this universe.

Some of the important books of ta’wil and batini ‘ulum are the Kitab al-Shawahid wa al-Bayan of Saiyyidna Mansur al-Yaman, Ta’wil al-Da‘a’im of Saiyyidna Qadi al-Nu‘man Rahat al-‘Aql by Saiyyidna Hamiduddin Kirmani, Al-Majalis of Saiyyidna Mua’yyad Shirazi etc. These books contain the highest achievements of the Isma‘ili or Fatimi missionaries as far as the knowledge of batin is concerned. We will give some examples of ‘ilm al-ta’wil from these books.

Saiyyidna Qadi al-Nu‘man who compiled the celebrated book of Isma‘ili jurisprudence Al-Da‘a’im al-Islam, also compiled Ta’wil al-Da‘a’im. In this latter work Qadi Nu‘man describes the original meanings of all the elements of shari‘ah and all the related rituals. Qadi N‘uman first emphasises that a true believer has to strike balance between the zahir and batin i.e. what is manifest and what is original intent of the shari‘ah rituals. Qadi Nu’man had to lay this emphasis on the balance between zahir and batin because some extremists among the Isma‘ilis had declared that the shari‘ah is suspended (ta‘til al-shari‘ah) and it is no more necessary to observe the external rituals for those who know ‘ilm al-batin. The Qaramitah, an extremist sect of the Isma‘ilis had ceased to observe the zahiri shari‘ah. The Nizaris later did the same thing.

The Isma‘ilis, as pointed out in an earlier paper, believe in seven pillars of Islam as opposed to other Muslims who believe in five pillars. The two additional pillars are walayah (the love of the family of the Prophet - ahl al-bayt) and taharah (cleanliness). Taharah really means spiritual cleanliness and removal of all spiritual pollutants. The Qadi describes in his Ta’wil al-Da‘a’im the hidden meaning of all the seven da‘a’im, (pillars) one by one.

The very first pillar according to the Isma‘ilis is walayat (love of the family of the Prophet). According to the Qadi each pillar represents one of the great prophets from Adam to Muhammad. Adam represents walayah. Adam was the first prophet whose walayah was made obligatory on the angels and the angels were made to prostrate before him or perform sajdah before him. Sajdah in reality implies obedience. And this is walayah. Adam is the first of all the prophets and his walayah is the walayah of all the succeeding prophets and imams. Those who do not have love of Adam cannot achieve salvation.

The second pillar, according to the Isma‘ili theology, is taharah (i.e. purity). The second prophet Nuh (Noah) represents taharah. Nuh was sent for purification of mankind. Whatever sins were committed during and after Adma’s time Nuh came to purify them and he is one of the great prophets, a prophet with his own shari‘ah. The flood water which is associated with Nuh, symbolises purity as water is needed for purity from dirt and water in batin means ‘ilm (knowledge of ultimate reality) and it is through knowledge that spiritual purity can be attained.

And the third pillar is Salah (i.e. prayer) and Qadi Nu‘man ascribes it to the Prophet Ibrahim. It is he who constructed Baytullah i.e. the House of Allah in Mecca and Allah made this House the Qiblah (i.e. the direction in which the Muslims turn to pray). Hazrat Ibrahim also has great status among the prophets and he is also described as hanif in the holy Qur’an i.e. one who is inclined towards truth.

And it is the prophet Musa who represents zakat. He is the first prophet who is said to have asked Pharaoh (Fir‘aun) to purify himself (tazakka (see the verse 79:16). Musa was the first prophet whom Allah called upon to preach to Fir‘aun purity of self (tazkiyah). Zakat has essentially to do with purification. It is through zakat that one purifies ones wealth by giving away one portion of it to the needy and poor.

The saum (fasting) is related to the prophet Isa (Christ). Saum in ta’wil actually means keeping silent about the batin (i.e. hidden truth of the injunctions of shari‘ah). It was Isa’s mother Mariyam (Mary) who was asked by Allah to say to her people that “I have vowed a fast to the Beneficient, so I will not speak to any man today.” (19:26). Thus it will be seen that in this verse fasting is directly related to keeping silent (about the knowledge of batin)

Similarly haj is related to the last of the prophets Muhammad (pbuh). It is he who first required Muslims to perform haj and expounded all its related manasik (i.e. rituals pertaining to haj). Though the Arabs used to perform haj before Islam but the manasik appointed by Allah in the Qur’an did not exist. Allah says about the pre-Islamic Arabs and their prayer near the Ka‘bah “And their prayer at the House is nothing but whistling and clapping of hands.” (8:35). And the disbelievers used to circumambulate around Ka‘bah in a state of nakedness. It is the holy Prophet who abolished such abominable practice. They had also installed idols all around Ka‘bah whom they used to worship. It is Prophet Muhammad who demolished these idols. He then appointed the rituals for the haj.

And the last of the pillars of Islam is jihad and it is related to the seventh of the chain of imams. The Isma‘ilis (or the Fatimids) give great importance to every seventh imam in the chain of Fatimi imams. The seventh imam is also called natiq (i.e. Speaker). Thus every seventh imam will speak with the permission of Allah about His injunctions and give them a new interpretation through his exertions or through waging war to purify His religion. The Qa’im al-Qiyamah, referred to above, will also be the seventh of the chain of imams and he will be the last of the seventh imams and through him the ummah will be unified on the shari‘ah of the Prophet Muhammad. Thus Prophet Muhammad has merit over all other prophets in the sense that two pillars of Islam - haj and jihad - have been related to him and his progeny.

Saiyyidna Qadi Al-Nu‘man in his Ta’wil al-Da‘a’im lays great stress on ‘ilm (knowledge). ‘Ilm is very fundamental to the Isma‘ili system. ‘Ilm is wazir (minister) to iman (faith). Faith draws sustenance through ‘ilm (knowledge). The Qadi says that ‘ilm applies to both zahir (manifest) and batin (hidden). Thus a mu’min becomes true person of faith through iman and ‘ilm. As the human body can be purified only by water, the soul of a mu’min can be purified only by knowledge. And as amwal (material wealth) cannot be given to undeserving persons or those weak of understanding (sufaha’ see verse 4:5), knowledge also cannot be imparted to those who do not deserve.

Thus one who has been favoured by Allah through knowledge, he should not impart it to undeserving persons. In other words the knowledge of batin can be imparted only to deserving persons whose iman (faith) is strong and unwavering and it will become even more stronger through such knowledge. But if it is imparted to undeserving person, his faith may be weakened and his doubts might increase. Also, one should not be miserly in imparting knowledge of ta’wil to deserving people and he should not be extravagant with the undeserving.

Prayer system (salah) in its essence means establishing the system of da‘wah. Wherever the Qur’an speaks of salah it does not say ‘read prayer’ but says ‘establish prayer’ (aqim al-salah) which in fact means establish the da‘wah headed by the imam who is, after the Prophet, the highest representative of the community of the faithfuls. As one is required to come to prayers at appropriate time, one is required to devote ones energy is establishing the da‘wah (mission) at suitable times and make all possible efforts for it. As the soul enriches itself through prayers, a faithful enriches one self by his/her efforts to establish the mission for the faithfuls.

In short these are some of the prominent features of the Isma‘ili ta’wil. In this brief essay we cannot do full justice to it. But an attempt has been made here to throw light on its essential features. The Fatimi Da‘is have written hundreds of books on this subject which are available to the scholars. This essay can only initiate those interested into the subject.

[JimJam]

QUR’AN AND ISMA‘ILI TA’WIL

Qur’an is divine but its interpretation is human and hence there have been different interpretations of various Qur’anic verses. The differences in interpretation of the Qur’anic verses was not a later development but began shortly after the death of the Holy Prophet (pbuh). Different prominent companions of the Prophet began to differ from each other and with the passage of time these differences also deepened in their scope. There were various reasons for these differences. First and foremost was of course the differences due to understanding. Any text, and much more so the divine text which also tends to be symbolic, is understood depending on ones own mental and intellectual capacity. Also, the understanding of these verses depends on ones own personal or family background; the tribal background and the community ethos also would play an important role.

The Muslims were also embroiled in political disputes with the passage of time and these disputes also got reflected in interpretation of the Qur’anic verses. The disputing parties tried to legitimise their respective positions through either hadith or interpretation of the Qur’anic verses which suited their position. Also, many sects came into existence in the early period of Islam itself and every sect tried to prove its authenticity by interpreting the Qur’anic verses in keeping with their doctrines. The formation and doctrinal differences of these have been dealt with in various early books like Al-Farq bayn al-Firaq of Baghdadi and others. Each of these sects tried to interpret various Qur’anic verses in their own way. And it became impossible to resolve both political as well as doctrinal differences. There also evolved differences between the jurists (fuqaha’). These jurists also interpreted the Qur’anic verses in keeping with their understanding of juristic issues. Thus within the Sunni Islam there developed four major schools of fiqh (jurisprudence). The same is true of hadith literature with which we will deal with in another paper.

Among other reasons for different interpretations of the Qur’anic verses the sectarian differences play most important and interesting role. In fact it will be no exaggeration to say that among other reasons the sectarian differences played very significant role in differing interpretation of the Qur’anic verses. And among other sectarian differences the differences between Sunnis and Shi‘as assumed much more controversial role. No other two sects of Islam have differed as much as the Sunnis and Shi‘as in understanding and interpretation of certain Qur’anic verses. It was on account of this that the Sunni corpus of hadith developed separately from that of Shi‘as.

The Shi‘as also subsequently sub-divided into number of subsects the main division being between the Ithna Asharis and Isma‘ilis. The Isma‘ilis developed their own independent interpretation of the Qur’anic verses which radically differs from not only the Sunni interpretation but also the mainstream Shi‘a interpretation. It is the Isma‘ili interpretation that we would deal with in this paper. We have broadly referred to the Isma‘ili doctrines in one of our earlier papers. We would briefly summarise it here for ready reference of our readers.

The Isma‘ilis branched off from the Ithna Ashari Shi‘as on the question of succession to the fifth (and according to the Ithna Asharis the sixth) Imam Ja‘far al-Sadiq. It should be noted that the doctrine of imamah is very central to the Shi‘a Islam as the doctrine of Khilafah is to the Sunni Islam. According to the Shi‘a belief the imam must belong to the progeny of Fatima and ‘Ali and thus son will always succeed the father. This doctrine remains central whichever the Shi‘a sect. And most of the differences among the Shi‘a sub-sects, though not always, have been on the question of succession as to which son succeeded the previous Imam.

The Hanafiyas believed that It was Ali’s son Muhammad bin Hanifa who succeeded as Imam. Similarly the Zaidi Shi‘as believed that it was Zaid, the son of Imam Zain al-Abidin who succeeded him. The Zaidi Shi‘as are found mostly in the Yemen. Similarly, the Isma‘ili Shi‘as believe that it was Isma‘il who succeeded Imam J‘afar al-Sadiq whereas the Ithna Asharis believe that it was Musa Kazim who became imam after Imam Ja‘far al-Sadiq. The chain of imamah as far as the Ithna Asharis are concerned stopped with the seclusion of the 12th imam whose reappearance is awaited by them. And as far as the Isma‘ilis are concerned the office of imama continued in the progeny of Isma‘il and the 21st imam Taiyyib went into seclusion. But unlike the Ithna Asharis the Isma‘ilis do not believe that 21st imam will reappear; they, on the other hand, believe that the imama continues in his progeny and that the imam of the time from his progeny will appear one day. It is also to be noted that the Isma‘ilis also split on the question of succession of imama after Imam Mustansir billah. A section of the Isma‘ilis believed that Mustansir had nominated his younger son Must‘ali as his successor and the other section believed that Nizar, his elder son, was nominated as Mustansir’s successor. And Imam Taiyyib belongs to the Must‘alian stream.

Here in this paper we will be dealing mainly with the interpretation of the Qur’an by the Isma‘ilis before the split between the Musta‘lians and the Nizaris. The Druzes are also basically Isma‘ilis and we will deal with Druzes in a separate paper. The Druzes split off from the Isma‘ilis after the death of Imam Hakim. The Druzes developed their own interpretation of the Qur’an which again radically differs from the mainstream Isma‘ilis.

The Isma‘ilis, like all other Shi‘as believe in the hidden meaning of the Qur’an which they refer to as ta’wil. In the tafsir literature of Sunni Islam the words tafsir and ta’wil are used almost synonymously. But in the Shi‘a Islam both have distinct meaning. Tafsir in Shi‘a Islam refers to the manifest meaning of the Qur’an and ta’wil refers to its hidden meaning. The Sunnis and Shi‘as differ on the meaning of the sixth verse of the chapter three i.e. the chapter on “Ali Imran”. According to the Sunni commentators this verse means that “None knows its interpretation (ta’wil i.e. the hidden meaning) save Allah and the rasikhun fi’ al‘ilm (i.e. those firmly rooted in knowledge) say: We believe in it, it is all from our Lord.” Thus according to the Sunni commentators of the Qur’an Allah alone has the knowledge of ta’wil and the Rasikhun fi’ al-‘ilm (i.e. the great ‘Ulama) do not possess that knowledge and they only believe that it is known only to Allah.

The Shi‘ahs, on the other hand, believe that the knowledge of ta’wil is possessed by the al-rasikhun fi’ al-‘ilm also and these rasikhun in ‘ilm are nothing but the imams from the progeny of Fatima and ‘Ali. Not only Allah but the holy Prophet (pbuh), his legatee (wasi) and imams from his progeny also possess the knowledge of ta’wil. Now the most important question is what is this ta’wil?. In the Isma‘ili literature it is also referred to as ‘ilm al-ladunni which passes orally from Prophet to his wasi and from wasi to imam and from one imam to another.

But if we go historically then one finds the exposition of ta’wil literature much later i.e. during the Abbasid period, in fact, after the controversy about the appointment of Isma‘il and the subsequent split in the Shi‘a community. The hidden meaning of the Qur’anic verses is attempted by the Isma‘ili imams and da‘is (i.e. missionaries and summoners to the Isma‘ili faith) after the spread of Greek knowledge in the Islamic world. We have already written about The Rasa’il Ikhwanus Safa i.e. the Epistles of the Brethren of Purity in a separate paper. These epistles are of great importance in the Isma‘ili literature. These epistles though do not attempt exposition of ta’wil systematically but do contain elements of it and could be taken as the beginning of the exposition of the discipline of ta’wil. Its fifty-third epistle supposedly deals with this.

The Isma‘ili da‘is particularly Saiyyidna Yaqub al-Sijistani, Saiyyidna Ja‘far Mansur al-Yaman, Saiyyidna Qadi al-Nu‘man, Saiyyidna Hamiduddin Kirmani, Saiyyidna Muayyad Shirazi, Saiyyidna Hatim and several others have played great role in developing this unique discipline. It will be no exaggeration to say that ‘ilm al-ta’wil is really unique to the Isma‘ili sect and it was a grand attempt to synthesise the all available knowledge of the time - particularly the Greek knowledge popularised by the Abbasids through translations of the Greek classics into Arabic - with the Islamic teachings.

Of course the Isma‘ilis believe that the ‘ilm of ta’wil did not develop with the popularisation of the Greek knowledge but is part of the ‘ilm al-nubuwwat (i.e. the Prophetic knowledge) passed on from imam to imam as referred to earlier. But historically speaking we do not find its record before the Epistles of Ikhwanus Safa were compiled. One can say that this knowledge of ta’wil among the Isma‘ilis was reduced to writing only when faced with the challenge of the Greek knowledge. Ash‘aris among the Sunnis met this challenge by totally opposing the Greek philosophy (though using its tools to refute it) while the Isma‘ilis among the Shi‘as met this challenge by attempting a creative synthesis of the Greek knowledge including its cosmogony with the basic teachings of Islam. Thus the Ash‘aris and the Isma‘ilis carved out different ways of meeting the challenge of the Greek philosophy and its great impact on the Islamic world. This impact should not be underrated.

The Ismai‘ili ta’wil is based on reason. The word ta’wil in Arabic means to go to the first, primary or basic meaning of the word. According to the Isma‘ilis each and every verse of the Qur’an has basic meaning or hidden meaning apart from the manifest or secondary meaning. According to them a mu’min is one who knows and believes in the hidden or original meaning (batin) of the Qur’anic verses. The Isma‘ilis maintain that there is difference between a Muslim and a Mu’min. One who recites the kalima and performs all the manifest rituals (zahiri) like offering prayers, fasting, giving zakat, performing haj etc. is a Muslim. But a mu’min is more than being a Muslim. A Mu’min is one who not only performs the zahiri rituals but also believes in batin, the real, the original, the intended, meaning of these rituals.

The Isma‘ilis quote the verse 14 of the chapter 49 which reads as follows: “The dwellers of the desert say: We believe (amanna). Say: You believe not, but say, We submit (aslamna); and faith (iman) has not yet entered into your hearts.” Thus this verse, the Isma‘ili theologians point out, clearly makes distinction between Islam and Iman, between those who submit (Muslims) and those who believe Mu’min. Iman, according to them is not mere acceptance of what is manifest zahir but sincere belief in batin (the hidden, the original).

Before we proceed further it is necessary to throw light on what is batin or what is the way ta’wil is done? It is also important to note that ordinary people are not supposed to know the original meaning or the ta’wil. It is only the chosen few or the initiated who are entitled to know. The contents of ta’wil was kept a strictly guided secret even from ordinary believers. The reason was obvious. The Isma‘ilis were looked upon as heretics by the orthodox Muslims. Imam Ghazali also wrote a book on Batinis and condemned them. They were accused of believing in hulul and tanasukh i.e. belief in Imam being God and transmigration of souls though it is not true. Even Dr. Kamil Husain, who was chairman of the department of Isma‘ili Studies, Al-Azhar, Cairo, strongly refuted such allegations. But the Isma‘ilis were greatly misunderstood about their real beliefs.

The Isma‘ilis, for fear of such condemnations had to hide from general Muslims their beliefs in batini theology and reveal it only to the chosen or initiated few. The knowledge of batin was revealed to a person only after ensuring his/her sincerity and faithfulness. Even today the ordinary Bohras do not have any knowledge of ta’wil though there is no such fear as it prevailed in those days from the Sunni orthodox ‘ulama.

According to the Isma‘ilis there is whole ideal system called mathal and here on earth there is a corresponding system called mamthul (representative of the ideal). To understand this it is necessary to know that Allah is a totally transcendent Being who cannot be comprehended by human mind at all. He transcends everything conceivable and is just incomprehensible. He has no attributes whatsoever. He is also not actively involved in creation of the universe. He only created the ‘uqul (intellects made of pure light). The intellects are fine beings made of light. The matter, as opposed to light, is kathif (i.e. heavy and dark) Allah or the Ultimate Being has no role in creation of matter. He is referred to by Saiyyidna Yaqub al-Sijistani as Mubd‘i al-Mubdi‘at (i.e. the Creator of the creators. His role ceased with creation of the ‘Uqul (i.e. the Intellects). Allah created only light, not darkness. One cannot attribute creation of darkness and kathafat (heaviness) to Him.

Matter was created by the tenth Intellect also called ‘ashir-i-mudabbir (i.e. the Tenth Intellect managing the universe). All the matter representing kathafat (heaviness and darkness). Since the Tenth Intellect (‘Ashir-e-Mudabbir) is responsible for creation of matter and this universe it is his responsibility to reconvert this darkness and heaviness into light (nur). The corresponding being on earth to the Tenth Intellect is the Prophet. Thus the Prophet is the mamthul of ‘Ashir-e-Mudabbir on earth. He assists him (i.e. the Tenth Intellect) in transforming the kathafat (darkness and heaviness) into latafat (nur).

The Prophet shows the right path to the people and has been described by the Qur’an as sirajan munirah (i.e. the lighted lamp) for this reason. He transforms the human beings into light (nur). After the Prophet it is the Imam who performs this function. And as there cannot be any Prophet after Muhammad (pbuh), he is succeeded by Imams from the progeny of Fatima, his daughter and ‘Ali, her husband. According to the Isma‘ili beliefs this earth can never remain without Imam, a spiritual guide, an active agent (mamthul of Ashir-e-Mudabbir) on earth. An Isma‘ili da‘i wrote an epistle Ithbat-ul-Imamah to prove this.

Thus Imam on earth is the representative of the Tenth Intellect and hence commands highest respect of the believers. He has all the attributes of the Tenth Intellect and since Allah has no attributes (He transcends all attributes and is beyond them), these attributes apply to the Tenth Intellect. Therefore Imam who is mamthul of the Tenth Intellect on earth also has these attributes on earth. It is this theory of attributes which was misunderstood by the opponents of the Fatimi Imams as the belief in hulul i.e. descent of God into the person of Imam. Dr.Kamil Husain has discussed this in detail in his Muqaddimah (introduction) to the Diwan of Saiyyidna Mua’yyad Shirazi. The person of Imam does not correspond to Allah but to the Tenth Intellect, as pointed out above.

The Isma‘ilis (also referred to as the Fatimids or those following the Fatimi Da‘wah) also believe in the cyclical theory of history. Since it is the duty of the Tenth Intellect to covert total darkness and kathafat in the universe into light in every cycle of history a portion of darkness is reconverted into light and these cycles will continue until entire matter is reconverted into mur (light) and there is no more kathafat in this universe.

In every cycle an Adam is created and the chain of prophethood ends with the last Prophet who is in turn succeeded by imams and lastly, in every cycle there appears what is known as Qa’im al-qiyamah (i.e. one who brings about the Day of Judgement, the Qiyamat). The cycle ends with the Qa’im al-Qiyamah and a definite portion of dark matter is converted into light in that cycle. Thus, according to this theory, these cycles will continue until there is no more matter in this universe and all matter there in is transformed into latafat i.e. light and it is light which will ultimately prevail. This, in short, is the Isma‘ili cyclical theory of history of this universe.

Some of the important books of ta’wil and batini ‘ulum are the Kitab al-Shawahid wa al-Bayan of Saiyyidna Mansur al-Yaman, Ta’wil al-Da‘a’im of Saiyyidna Qadi al-Nu‘man Rahat al-‘Aql by Saiyyidna Hamiduddin Kirmani, Al-Majalis of Saiyyidna Mua’yyad Shirazi etc. These books contain the highest achievements of the Isma‘ili or Fatimi missionaries as far as the knowledge of batin is concerned. We will give some examples of ‘ilm al-ta’wil from these books.

Saiyyidna Qadi al-Nu‘man who compiled the celebrated book of Isma‘ili jurisprudence Al-Da‘a’im al-Islam, also compiled Ta’wil al-Da‘a’im. In this latter work Qadi Nu‘man describes the original meanings of all the elements of shari‘ah and all the related rituals. Qadi N‘uman first emphasises that a true believer has to strike balance between the zahir and batin i.e. what is manifest and what is original intent of the shari‘ah rituals. Qadi Nu’man had to lay this emphasis on the balance between zahir and batin because some extremists among the Isma‘ilis had declared that the shari‘ah is suspended (ta‘til al-shari‘ah) and it is no more necessary to observe the external rituals for those who know ‘ilm al-batin. The Qaramitah, an extremist sect of the Isma‘ilis had ceased to observe the zahiri shari‘ah. The Nizaris later did the same thing.

The Isma‘ilis, as pointed out in an earlier paper, believe in seven pillars of Islam as opposed to other Muslims who believe in five pillars. The two additional pillars are walayah (the love of the family of the Prophet - ahl al-bayt) and taharah (cleanliness). Taharah really means spiritual cleanliness and removal of all spiritual pollutants. The Qadi describes in his Ta’wil al-Da‘a’im the hidden meaning of all the seven da‘a’im, (pillars) one by one.

The very first pillar according to the Isma‘ilis is walayat (love of the family of the Prophet). According to the Qadi each pillar represents one of the great prophets from Adam to Muhammad. Adam represents walayah. Adam was the first prophet whose walayah was made obligatory on the angels and the angels were made to prostrate before him or perform sajdah before him. Sajdah in reality implies obedience. And this is walayah. Adam is the first of all the prophets and his walayah is the walayah of all the succeeding prophets and imams. Those who do not have love of Adam cannot achieve salvation.

The second pillar, according to the Isma‘ili theology, is taharah (i.e. purity). The second prophet Nuh (Noah) represents taharah. Nuh was sent for purification of mankind. Whatever sins were committed during and after Adma’s time Nuh came to purify them and he is one of the great prophets, a prophet with his own shari‘ah. The flood water which is associated with Nuh, symbolises purity as water is needed for purity from dirt and water in batin means ‘ilm (knowledge of ultimate reality) and it is through knowledge that spiritual purity can be attained.

And the third pillar is Salah (i.e. prayer) and Qadi Nu‘man ascribes it to the Prophet Ibrahim. It is he who constructed Baytullah i.e. the House of Allah in Mecca and Allah made this House the Qiblah (i.e. the direction in which the Muslims turn to pray). Hazrat Ibrahim also has great status among the prophets and he is also described as hanif in the holy Qur’an i.e. one who is inclined towards truth.

And it is the prophet Musa who represents zakat. He is the first prophet who is said to have asked Pharaoh (Fir‘aun) to purify himself (tazakka (see the verse 79:16). Musa was the first prophet whom Allah called upon to preach to Fir‘aun purity of self (tazkiyah). Zakat has essentially to do with purification. It is through zakat that one purifies ones wealth by giving away one portion of it to the needy and poor.

The saum (fasting) is related to the prophet Isa (Christ). Saum in ta’wil actually means keeping silent about the batin (i.e. hidden truth of the injunctions of shari‘ah). It was Isa’s mother Mariyam (Mary) who was asked by Allah to say to her people that “I have vowed a fast to the Beneficient, so I will not speak to any man today.” (19:26). Thus it will be seen that in this verse fasting is directly related to keeping silent (about the knowledge of batin)

Similarly haj is related to the last of the prophets Muhammad (pbuh). It is he who first required Muslims to perform haj and expounded all its related manasik (i.e. rituals pertaining to haj). Though the Arabs used to perform haj before Islam but the manasik appointed by Allah in the Qur’an did not exist. Allah says about the pre-Islamic Arabs and their prayer near the Ka‘bah “And their prayer at the House is nothing but whistling and clapping of hands.” (8:35). And the disbelievers used to circumambulate around Ka‘bah in a state of nakedness. It is the holy Prophet who abolished such abominable practice. They had also installed idols all around Ka‘bah whom they used to worship. It is Prophet Muhammad who demolished these idols. He then appointed the rituals for the haj.

And the last of the pillars of Islam is jihad and it is related to the seventh of the chain of imams. The Isma‘ilis (or the Fatimids) give great importance to every seventh imam in the chain of Fatimi imams. The seventh imam is also called natiq (i.e. Speaker). Thus every seventh imam will speak with the permission of Allah about His injunctions and give them a new interpretation through his exertions or through waging war to purify His religion. The Qa’im al-Qiyamah, referred to above, will also be the seventh of the chain of imams and he will be the last of the seventh imams and through him the ummah will be unified on the shari‘ah of the Prophet Muhammad. Thus Prophet Muhammad has merit over all other prophets in the sense that two pillars of Islam - haj and jihad - have been related to him and his progeny.

Saiyyidna Qadi Al-Nu‘man in his Ta’wil al-Da‘a’im lays great stress on ‘ilm (knowledge). ‘Ilm is very fundamental to the Isma‘ili system. ‘Ilm is wazir (minister) to iman (faith). Faith draws sustenance through ‘ilm (knowledge). The Qadi says that ‘ilm applies to both zahir (manifest) and batin (hidden). Thus a mu’min becomes true person of faith through iman and ‘ilm. As the human body can be purified only by water, the soul of a mu’min can be purified only by knowledge. And as amwal (material wealth) cannot be given to undeserving persons or those weak of understanding (sufaha’ see verse 4:5), knowledge also cannot be imparted to those who do not deserve.

Thus one who has been favoured by Allah through knowledge, he should not impart it to undeserving persons. In other words the knowledge of batin can be imparted only to deserving persons whose iman (faith) is strong and unwavering and it will become even more stronger through such knowledge. But if it is imparted to undeserving person, his faith may be weakened and his doubts might increase. Also, one should not be miserly in imparting knowledge of ta’wil to deserving people and he should not be extravagant with the undeserving.

Prayer system (salah) in its essence means establishing the system of da‘wah. Wherever the Qur’an speaks of salah it does not say ‘read prayer’ but says ‘establish prayer’ (aqim al-salah) which in fact means establish the da‘wah headed by the imam who is, after the Prophet, the highest representative of the community of the faithfuls. As one is required to come to prayers at appropriate time, one is required to devote ones energy is establishing the da‘wah (mission) at suitable times and make all possible efforts for it. As the soul enriches itself through prayers, a faithful enriches one self by his/her efforts to establish the mission for the faithfuls.

In short these are some of the prominent features of the Isma‘ili ta’wil. In this brief essay we cannot do full justice to it. But an attempt has been made here to throw light on its essential features. The Fatimi Da‘is have written hundreds of books on this subject which are available to the scholars. This essay can only initiate those interested into the subject.

Why is is that the Ismailis both Nizaris & Mustaali stay silent when they are asked about their faith? We Shias believe that only those that receive divine authority can interpret the actual meaning of the Quran. But why is it that the Ismaili interpreations of the Quran seems to be based more upon a synthesis of greek neo-platonism and Muslim philosophy rather than on the direct teaching of any Imam. If you look at the Twelver Imams people when they were curious about the meaning of a verse went to the Imams like Jafar Sadiq (as) and Ali Raza (as) DIRECTLY and asked for the meaning and the Imams told them its true interpretation. Instead Ismaili Tawil seems to be the work of philosophers & scholars like Sijistani, Nasir Khusrow, Muayyad al-Shirazi or recent ones like Shiabudin Shah from the Nizaris rather than the word of their Imams themselves. Did the Imams stay silent and inactive, letting the Dais think up whatever fusion of greek and muslim philosophy they felt like? If Ismaili thought is based upon the works of philosophers then what is the point of having Imams?

Isma‘ilis among the Shi‘as met this challenge by attempting a creative synthesis of the Greek knowledge including its cosmogony with the basic teachings of Islam

Why should an interpretation of the Quran based upon the philosphy of the ancient greeks be valid? Was that philosophy a correct philosophy? But still It is commendable that they attempted to interpret the Quran based upon the best knowledge to them but why has this process stopped? If the Ismailis are dynamic assimilation of knowledge, and this affinity with reason and logic is what vindicates school of thought then why is this assimilation only restricted to the knowledge that was popular in the medieval times only? Science and philosophy have come a long way from the philosophy of ancient greeks, why do you stick to the interpretation of the Quran dont on the basis of something which can be said obsolete. Look at the theory of evolution, its become a stick with which the atheists think they can beat religion. Why not redo the Tawil of the Quran keeping the theory of evolution in mind? Why dont your dais the "inheritors of the Fatimid tradition" attempt this?

Also it may just be my observation but it appears that your whole setup has stagnated. The Ismaili dais of the old times where philosopher and thinkers, very active missionaries, can your modern dais truly claim to be such? In reality Ismailis are now the MOST insular and hereditary of all the sects present in the Muslim world. Goddamit how can you look at your history and tolerate what you have now become. Maybe this is an indication that your imams were false imams, that your whole movement was false, that for for a few centuries your star rose, but now its fading away.

I say this because I have read of the Ismailis history and their stance on knowledge and learning impressed me. I realize this was what drew learned men to convert to Ismailism, this was how they became one of the greatest missionary movements in Muslim history.

[ali the lion]

As per Quran anyone believing in God, day of judgement and does good is a believer. That is my understanding. Therefore you can say he is not a muslim but that does not make him a disbeliever.

[devud]

salam aleykum

please help me,ı cant use htis forum effectively.how can ı find topic of about nusayrism.ı want to learn and search abut nusayrism books and religion,

[JawzofDETH]

salam aleykum

please help me,ı cant use htis forum effectively.how can ı find topic of about nusayrism.ı want to learn and search abut nusayrism books and religion,

http://en.wikipedia.org/wiki/Alawi

At the bottom are links.

[guest 34193]

Why is is that the Ismailis both Nizaris & Mustaali stay silent when they are asked about their faith? We Shias believe that only those that receive divine authority can interpret the actual meaning of the Quran. But why is it that the Ismaili interpreations of the Quran seems to be based more upon a synthesis of greek neo-platonism and Muslim philosophy rather than on the direct teaching of any Imam. If you look at the Twelver Imams people when they were curious about the meaning of a verse went to the Imams like Jafar Sadiq (as) and Ali Raza (as) DIRECTLY and asked for the meaning and the Imams told them its true interpretation. Instead Ismaili Tawil seems to be the work of philosophers & scholars like Sijistani, Nasir Khusrow, Muayyad al-Shirazi or recent ones like Shiabudin Shah from the Nizaris rather than the word of their Imams themselves. Did the Imams stay silent and inactive, letting the Dais think up whatever fusion of greek and muslim philosophy they felt like? If Ismaili thought is based upon the works of philosophers then what is the point of having Imams?

Not only that, but even on basic, fundamental issues of fiqh hadiths they (e.g. Qadi Nu`man) had to take recourse to Imami and Zaydi collections of hadiths (hence Da`a'im only including hadiths up to Imam Sadiq (as)). Thing is, he had the Isma`ili "imam" right there, why couldn't he have just asked him? Why have to use these non-Isma`ili texts for learning such things as how to do their salat?

And as to the philosophy, you are correct, much if not most of it seems to have been cooked up by the philosophically inclined da`is. As such though, the thought found there isn't very consistent and undergoes some pretty heavy shifts over time. Much of Isma`ili history involves trying to explain away the past theories when some new idea (or even imam) crops up to replace it.

[asadraye2]

salam,

well according to fiqh, the one who quit prayer is kafer without any doubt, so if they don't do the 17 rikaa each day then they r kafer without any doubt.there is an aya in quraan where it claims that jews and christians worshiped their relegious leaders. Then, some1 came to imam and asked how did that happen>??? the imam said : worship means listening, they listened to their leader when they made something harm, hala. and when something is halal they made it haram. so this the worship Allah meant in quraan.

So, this playboy, leader, whose son and daughter are married to christians, and performed their marriage in civil court with the bless of their father,if he authorize what halal and haram then he is kafer and whoevers, docile innocent ppl follow him are kuffar as well.

Sorry, NO1 CAN COMPETE WITH EITHER Allah OR HIS PROPHET ON DECIDING WHAT;S HALAL AND HARAM,PERIOD.

[Shia Shahid]

salam,

well according to fiqh, the one who quit prayer is kafer without any doubt, so if they don't do the 17 rikaa each day then they r kafer without any doubt.there is an aya in quraan where it claims that jews and christians worshiped their relegious leaders. Then, some1 came to imam and asked how did that happen>??? the imam said : worship means listening, they listened to their leader when they made something harm, hala. and when something is halal they made it haram. so this the worship Allah meant in quraan.

So, this playboy, leader, whose son and daughter are married to christians, and performed their marriage in civil court with the bless of their father,if he authorize what halal and haram then he is kafer and whoevers, docile innocent ppl follow him are kuffar as well.

Sorry, NO1 CAN COMPETE WITH EITHER Allah OR HIS PROPHET ON DECIDING WHAT;S HALAL AND HARAM,PERIOD.

Brother, be very careful here. Missing prayers is a sin but does NOT make you a kaffir. Blindly following the whims of greedy corrupt apostate gurus/Agha Khans DOES. They should sell all that fancy gold furniture and feed the poor, they even call themselves princes although they have never ruled a country!

[89jghur32]

Brother, be very careful here. Missing prayers is a sin but does NOT make you a kaffir. Blindly following the whims of greedy corrupt apostate gurus/Agha Khans DOES. They should sell all that fancy gold furniture and feed the poor, they even call themselves princes although they have never ruled a country!

He used the word "quit", not the word "miss". The one who denies that prayer (as the Prophet (pbuh) offered it) is a kafir. The one who misses prayer out of negligence or laziness, but still upholds that it is a requirement fore the believer, is still a Muslim.

The next thing would be determine if the du'as that the Nizari Ismailis recite are an acceptable substitute for salah. Although, I shouldn't have to answer this one.

[JimJam]

THe Great Resurrection

This event is the reason why Nizari Ismailis consider themselves free of Islamic law.

The qiyamah had freed the murids from the burdens of the religious law (shari’ah) and summoned them to the spiritual reality (haqiqah) of the Imam. They were invited to experience the spiritual Paradise on earth and be blessed with the Imam’s luminous vision (nurani didar).

In the exoteric understanding, the term Resurrection (qiyamah in Islam) refers to events that occur at the end of the world and the last judgment. In Isma‘ili thought, the Resurrection or qiyamah is a continuous event that brings change, spiritual elevation and retribution. Both creation and qiyamah occur continuously and in every moment. Qiyamah also takes place in the realm of history; not the material history of the physical world (‘alam al-dunya) but the sacred history of the World of Faith (‘alam al-din).

Either we lack proper exoteric understanding, or they're simply wrong

Check out the 'I Wish I’d Been There' series of articles at the Simerg site. It makes for an interesting read.

[zoya1234]

I don't see why not, unless the Tayyibi holds hatred toward our Imams or exaggerated beliefs toward their imams.

[Amuslimbeliever]

A few topics to consider for all muslims!!! *not intended to hurt anyone

If you are sunni:---- Allah says in the quran that there are messages/revelations in the Quran that are simple to understand ( i.e. do good, be righteous, don't murder etc). Then there are messages that are presented as parables or similitudes which are very hard to understand. (Which leaves room for interpretation) ----- SO,how can we solve the problem of TWO INDIVIDUALS INTERPRETING ONE PARABLE DIFFERENTLY WITHOUT ONE OF THEM BEING ABLE TO CALL THE OTHER NON-MUSLIM? (Read it again :) ) Unless you solve this issue there will always be problems.

If you are shia: ---- You believe in Imam Ali as successor of Prophet Mohammad (pbuh). The rationale is that, Allah declared Imam Ali as successor of Prophet Mohammad (pbuh) so he could give the TRUE/RIGHT interpretation of the Holy Quran as time progresses and change (especially large ones) happens. Through this Allah solved the above problem, which the Sunni faith muslims have a really, really hard time solving. (especially in different eras.) (i mean look at different scholars disagreeing with one another or declaring fatwas against each other,,, and etc)

another question for Shia: Since you believe in Imam Ali. Imagine you lived during Imam Ali's period, Prophet Mohammad (pbuh) has passed away and Imam Ali changes some of the things that Prophet Mohammad (pbuh) had asked us to do. WOULD YOU FOLLOW IMAM ALI'S COMMANDS? ---- If you are true shia, you must answer yes because Prophet Mohammad PBUH had declared him as his successor and said whoever's master he was, after he passed away, Ali was his/her (the follower's) master. Now imagine if you lived at different time periods and different situations that range in centuries and millenniums.

I am a proud Ismaili. I try to follow the commands of Allah, Prophet Mohammad PBUH and Imam as closely as I can. and you know what he always asks me to do is Build bridges, maintain the ethics of islam wherever I am (i.e. brotherhood, help the needy and aged, ...). And I see some individuals coming here and running their mouth about my faith. Show some respect because I have always respected my Sunni and shia friends for their beliefs.

A piece of advice for you: Know your own religion first then come and talk to me about mine.

Now I am no scholar but I think ALL the above rationals makes sense, don't you? unless you come in terms with the above, I request you respect others faiths which is what Islam REQUIRES you to do.

Salam alaikum.

[thelightofali_2020]

I'm sorry I'm a little late in this one, but I too am an Ismaili.

The truth is that whoever can say the shahada is a mulsim and if you fail to realize this, then that is a loss to yourself. At the beloved Prophet's (S.A.W) time, this is how he converted the people.

Many religions are misunderstood. Many people are misunderstood. Many beleifs are misunderstood.

What I believe will always be different than you, but the importance is we all respect eachother's beliefs.

Here is a beautiful Ginan (A Ismaili hymn made by the Ismaili Saint Pir Sadardeen [13th century]) on Allah, the Almighty.

AVICHAL Allah AVICHAL KHAALAK BY PEER SADARDEEN

ejee avichal Allah avichal khaalak

avichal kaaem dayaal eji.....................................1

Everlasting is Allah, everlasting is the Creator, everlasting is the Enduring and Merciful One.

ejee avichal rehannaa avichal rehamat

avichal duras divaan eji.....................................2

Everlasting is His existence, everlasting is His mercy, everlasting is His righteous court.

ejee haphat chij mere khaalak siraji

so bi rehann-haaraa eji......................................3

Seven things have been fashioned by my Creator, and those are the ones which endure.

ejee ek aras ne dujaa te kuras

trijaa tul mijaan eji........................................4

The first is His heaven, the second His throne, the third the scales and balance.

ejee chothaa lohaa pa(n)chamaa kalamaa

chhatthaa dojak jaanno eji...................................5

The fourth is the tablet, the fifth the pen, and know that hell is the sixth.

ejee saatmaa behesht sunno mere bhaai

so amar thaan vakhaannu(n) eji...............................6

The seventh is paradise. Listen, my brother, as I praise that everlasting abode.

ejee chala(n)te lachhami chala(n)te praann

chala(n)te rup dhan joban eji................................7

Wealth is transient, life is transient, and transient are beauty, riches and youth.

chala(n)te chaaraa sarave so(n)saar keraa

dharam to rese nechal eji.........................................8

All representatives of the world are transient. Faith alone will endure for ever.

ejee iaa(n) tame deso aagal jaai leso

karatap saathi teraa eji.....................................9

If here you give, you will receive when you go to the hereafter, with your good deeds as your companions.

ejee jibh savaad kaayaa ras linnaa

etanaa khaavann teraa eji...................................10

Your tongue is engrossed in tastes, and your body in delights. So many are the things which you consume.

ejee etane khaavann tame jivaddaa phiraavo

e nahin bhal bhaleraa eji...................................11

Through consuming so much you make your soul wander. In no way does your welfare lie in this.

ejee bhalere bhaai tame kar lio kamaai

mat re khaavo dujaa pheraa eji..............................12

To ensure your welfare you should practise good deeds, brother, or you will be consumed by further cycles of return.

ejee bhanne peer sadardeen sat-gur baramaa

athar-ved bhanne so meraa eji...............................13

Peer Sadardeen the True Guide and the Creator teaches: those who recite the fourth scripture are mine.

This translation taken from Zawahir Moir's Ismaili Hymns.

If thats not practicing Islam, I dont know what is..

[JimJam]

^

To ensure your welfare you should practise good deeds, brother, or you will be consumed by further cycles of return.

Isn't this reincarnation?

[thelightofali_2020]

^

Isn't this reincarnation?

Rebirth is what you can call it. In the Ginans the Pirs mention that if you fall astray from Islam, you will have to live life in another form, another way to make up for your deeds. If you do not fulfil what you have come on this earth for, you will run through the cycles of rebirth. It is a different interpretation.

It is important to note that Ismailis alone do not believe in reincarnation. Many Sufis, for example, follow this belief.

Mowlana Rumi has said,

"I died as mineral and became a plant,

I died as plant and rose to animal,

I died as animal and I was man.

Why should I fear?

When was I less by dying?

Yet once more I shall die as man,

To soar with angels blest;

But even from angelhood I must pass on ... "

Mansur al-Hallaj has wrote:

Like the herbage

I have sprung up many a time

On the banks of flowing rivers.

For a hundred thousand years

I have lived and worked

In every sort of body.

The Quran also mentions, based on my own and others' interpretation:

"They [the unbelievers] will say: "Our Lord! Twice you have caused us death and twice you have given us life. We now confess our sins. Is there any way out [now]'?" (40:11)

For more noteworthy quotes and interpretations, check out this article:

http://www.adishakti.org/_/reincarnation_in_islam.htm

Edited July 25, 2010 by princevisram

[JimJam]

Rebirth is what you can call it. In the Ginans the Pirs mention that if you fall astray from Islam, you will have to live life in another form, another way to make up for your deeds. If you do not fulfil what you have come on this earth for, you will run through the cycles of rebirth. It is a different interpretation.

It is important to note that Ismailis alone do not believe in reincarnation. Many Sufis, for example, follow this belief.

Mowlana Rumi has said,

"I died as mineral and became a plant,

I died as plant and rose to animal,

I died as animal and I was man.

Why should I fear?

When was I less by dying?

Yet once more I shall die as man,

To soar with angels blest;

But even from angelhood I must pass on ... "

Mansur al-Hallaj has wrote:

Like the herbage

I have sprung up many a time

On the banks of flowing rivers.

For a hundred thousand years

I have lived and worked

In every sort of body.

The Quran also mentions, based on my own and others' interpretation:

"They [the unbelievers] will say: "Our Lord! Twice you have caused us death and twice you have given us life. We now confess our sins. Is there any way out [now]'?" (40:11)

For more noteworthy quotes and interpretations, check out this article:

http://www.adishakti.org/_/reincarnation_in_islam.htm

And you were dead, and He brought you back to life. And He shall cause you to die, and shall bring you back to life, and in the end shall gather you unto Himself." (2:28)

"They [the unbelievers] will say: "Our Lord! Twice you have caused us death and twice you have given us life. We now confess our sins. Is there any way out [now]'?" (40:11)

We do not neglect such verses, to us, this shows the reality of the Barzakh. If we will be raised again to life we will not be raised back here. The verse you cited also supports this view since it speaks of the time of judgment day and the people say that you gave given us life and death twice.

This tafsir of verse 2:154 explains our view of Barzakh, the writer has used both the Quran and the sayings of the Imams common to us both.

http://www.shiasource.com/al-mizan/self/tafseer-2-153-157/

[thelightofali_2020]

And you were dead, and He brought you back to life. And He shall cause you to die, and shall bring you back to life, and in the end shall gather you unto Himself." (2:28)

"They [the unbelievers] will say: "Our Lord! Twice you have caused us death and twice you have given us life. We now confess our sins. Is there any way out [now]'?" (40:11)

We do not neglect such verses, to us, this shows the reality of the Barzakh. If we will be raised again to life we will not be raised back here. The verse you cited also supports this view since it speaks of the time of judgment day and the people say that you gave given us life and death twice.

This tafsir of verse 2:154 explains our view of Barzakh, the writer has used both the Quran and the sayings of the Imams common to us both.

http://www.shiasource.com/al-mizan/self/tafseer-2-153-157/

I never really thought of it that way, but once again there are many interpretations and I'm sure we can all respect each other's. Although I firmly believe in reincarnation, I still see how other may not and I respect their views. Another reason the above ginan (as well as many other ginans) would reference reincarnation could be because they were mainly sung to convert Hindus to Islam (particularly the Ismaili sect) and because the Hindus believe in it, sharing their beliefs could better help them understand (teaching them through their own words basically)... Although I still wouldn't doubt their beliefs in rebirth due to the numerous amounts of times they mention it in their Ginans.. but like I said before, the Ismaili Pirs and Dais weren't the only ones; look at Rumi and other world-famous Muslims...

Edited July 25, 2010 by princevisram

[JimJam]

I never really thought of it that way, but once again there are many interpretations and I'm sure we can all respect each other's. Although I firmly believe in reincarnation, I still see how other may not and I respect their views. Another reason the above ginan (as well as many other ginans) would reference reincarnation could be because they were mainly sung to convert Hindus to Islam (particularly the Ismaili sect) and because the Hindus believe in it, sharing their beliefs could better help them understand (teaching them through their own words basically)... Although I still wouldn't doubt their beliefs in rebirth due to the numerous amounts of times they mention it in their Ginans.. but like I said before, the Ismaili Pirs and Dais weren't the only ones; look at Rumi and other world-famous Muslims...

Although the Sufis like Rumi aren't exactly considered by most to be, well , orthodox. Although I accept that orthodox is a term often abused.

Can you tell me, those Nizaris who are not from the subcontinent and have bee cut off from the Khoja tradition i.e Tajik, Afghan, Iranian, Syrian or from Pakistan's Hunza or Chitral. Do they believe in reincarnation?

[Ishraq]

Rebirth is what you can call it. In the Ginans the Pirs mention that if you fall astray from Islam, you will have to live life in another form, another way to make up for your deeds. If you do not fulfil what you have come on this earth for, you will run through the cycles of rebirth. It is a different interpretation.

It is important to note that Ismailis alone do not believe in reincarnation. Many Sufis, for example, follow this belief.

Mowlana Rumi has said,

"I died as mineral and became a plant,

I died as plant and rose to animal,

I died as animal and I was man.

Why should I fear?

When was I less by dying?

Yet once more I shall die as man,

To soar with angels blest;

But even from angelhood I must pass on ... "

Mansur al-Hallaj has wrote:

Like the herbage

I have sprung up many a time

On the banks of flowing rivers.

For a hundred thousand years

I have lived and worked

In every sort of body.

The Quran also mentions, based on my own and others' interpretation:

"They [the unbelievers] will say: "Our Lord! Twice you have caused us death and twice you have given us life. We now confess our sins. Is there any way out [now]'?" (40:11)

For more noteworthy quotes and interpretations, check out this article:

http://www.adishakti.org/_/reincarnation_in_islam.htm

First of all, do not quote Rumi or Hallaj (or any other Sufi figure for that matter) in support of your deviant Ismaili beliefs as if you know what they're talking about. Their above quotations have in fact nothing to do with reincarnation whatsoever. They refer, rather, to the central doctrine of al-Insan al-Kamil in Sufism, and were never understood by anyone from that tradition to refer to anything else.

Secondly, regarding your saying:

"...but once again there are many interpretations and I'm sure we can all respect each other's."

It's false as well. It's not the case that since there are many interpretations, let's just respect (although a person's right to have an interpretation, provided, of course, he's qualified, should be respected) them all and leave it at that, for that disregards the question of truth, which is of prime importance. There might be many interpretations, but that does not mean they're all correct or even valid (i.e. such as the one you've made), or should even be respected. If that were not the case, then would you respect an interpretation of Ismailism by, say, some lay Ismaili, who holds that even though a particular person who claims to be an Ismaili believes that the current Aga Khan is a false imam, he nevertheless can have inclusion into the community? Would you agree with that and allow him inclusion into Ismailism? Or what if another Ismaili person believes that any Ismaili can interpret the Ismaili faith and not just the Aga Khan? Would you respect or accept his interpretation and allow him to believe and do whatever he wants in the faith?

Although the Sufis like Rumi aren't exactly considered by most to be, well , orthodox.

Rumi is nothing but orthodox.

Can you tell me, those Nizaris who are not from the subcontinent and have bee cut off from the Khoja tradition i.e Tajik, Afghan, Iranian, Syrian or from Pakistan's Hunza or Chitral. Do they believe in reincarnation?

If I may, as far as I'm aware Eastern and Western Iranians (i.e. Tajiks and Iranians of modern day Iran) don't really have such beliefs.

[JimJam]

Rumi is nothing but orthodox.

Rumi drank

[thelightofali_2020]

Although the Sufis like Rumi aren't exactly considered by most to be, well , orthodox. Although I accept that orthodox is a term often abused.

Can you tell me, those Nizaris who are not from the subcontinent and have bee cut off from the Khoja tradition i.e Tajik, Afghan, Iranian, Syrian or from Pakistan's Hunza or Chitral. Do they believe in reincarnation?

The other guy seems to want to start war! lol.. Its sometimes annoying to see how much disrespectful people can be on this forum...

Well anyway I'm only going to answer what I know and try to answer what I don't. Of course, no one but a saint such as the Prophets or ones that have been known to talk to Allah would know just about everything about religion, but again im just putting my two cents together here.

Speaking on reincarnation, we do not believe God can reincarnate. That is what I feel is most important - as opposed to the Hindus. In general I think I can consider the Pirs from the thirteenth century to be "the idol destroyers" because the majority of their work was to convert Hindus and stop Idol worshiping.. Most people don't know what they did in detail, but I'm sure if they learned, they'd be surprised. For example, the hindus celebrate a nine night festival called Navraati (Nav meaning nine and raat meaning nights); and during one of these festivals it is known that Pir Shams had gone into one temple every night and would sing "garbis" or songs trying to convert them and saying things like "Kuljug is the last era, read the last ved (Koran), do not worship idols as they are only stones, etc.". Thereafter, the hindus converted to the Ismaili tradition of Islam. In my opinion, after the major Pirs had passed away, the majority of the Khoja sect thought it was essential to preserve their history and thus keep the Ginans and incorporate them into their prayer.

I sort of took your question of track.... I know the Ismaili's from Pakistan do also listen and sing the Ginans which support the reincarnation idea, however I can not talk on behalf of the Chitral's because I do not know any local Ismailis from these locations... People from Tajik, Afghan, Iranian, Syrian locations sing Qasidas by Dais and Pirs such as Nasir Khusraw and others. I believe Hunzans recite Burushaski Ginans; but unfortunately i am not entirely sure about this and the origins of these Ginans (but i do know that Burushaski is a language isolate; for more click here)

anyway i got to go to school and write my last exam! :P

[cgil]

ismailis are not muslims - they are nothing short of disbelieving brain washed people of a person who is a cultist.

look at their family - pure evil with no shame ..

also very known for ripping muslims off and speaking against them - and also favouring non muslims ..

[Gypsy]

(salam)

There are a number of sects that are considered part of Ismailism. Many of them are clearly Muslim.

Many Ismailis believe in Allah swt, the Holy Prophet (pbuh) and love the ahlul bayt. They pray, fast in the Month of Ramadhan and goes to hajj. They also remember Imam Hussein (as) sacrifice.

[89jghur32]

Rumi drank

Where did you get this from, bro?

[guest 34193]

(salam)

There are a number of sects that are considered part of Ismailism. Many of them are clearly Muslim.

Many Ismailis believe in Allah swt, the Holy Prophet (pbuh) and love the ahlul bayt. They pray, fast in the Month of Ramadhan and goes to hajj. They also remember Imam Hussein (as) sacrifice.

(wasalam)

Unfortunately, amongst those more "observant" ones, I have heard that they are also nawasib (against Imam Musa al-Kazhim (as) considering him as a usurper, na`udhu billah).

[Gypsy]

(salam)

I don’t know about that. To the best of my knowledge, the Ismailis don’t consider Musa Al Kadhim(as) as the Imam because he was a child and according to them children cannot become the Imam only grownup can. They also claimed Musa Al Kadhim was too late on the scene because Imam Jaffar As Sadiq (as) already made Ismail his successor.

The only problem with this theory is that when they established their government in Cairo, a number of Fatimid Imams came to the Fatimid throne while they were children.

[Yasoob Al Deen]

(salam)

I don’t know about that. To the best of my knowledge, the Ismailis don’t consider Musa Al Kadhim(as) as the Imam because he was a child and according to them children cannot become the Imam only grownup can. They also claimed Musa Al Kadhim was too late on the scene because Imam Jaffar As Sadiq (as) already made Ismail his successor.

The only problem with this theory is that when they established their government in Cairo, a number of Fatimid Imams came to the Fatimid throne while they were children.

Wa alaykum assalam wa rahmetu Allah wa barekato.

Are you sure they say this?

I would have expected a response more along the lines of: "we don't consider him as the Imam because his eldest brother Ismail was given the nass. His father faked his funeral because he never really died".

Peace.

[Gypsy]

(salam)

Yes. That is their official stance. Ismail was given the Nass, so only he was the true Imam. But sadly, Ismail died. He died in the life-time of his father, Imam Jaffar Sadiq(as). Basically, there are two explanations given for this event:

- Ismail didn't die. It was his other brother Abdullah who died.

- Imam Jaffar Sadiq(as) had a mock funeral to fool the government of the time. According to them, Ismail was hidden to preserve his life.

From out point of view (the Ithna Asharis), I have come across some hadiths about Ismail's funeral. In some of these hadiths, it is stated that our sixth Imam (as) has gone to extra step to make sure people knew who he was burying. He even unveil the face of his dead son and asked his companions to identify the dead body. All of them knew who it was. ....it's as if the Imam knew what would happen in the future. (I believe these hadiths are in Al Kafi).

[Yasoob Al Deen]

(salam)

Wa alaykum assalam wa rahmetu Allah wa barekato.

Yes. That is their official stance. Ismail was given the Nass, so only he was the true Imam. But sadly, Ismail died. He died in the life-time of his father, Imam Jaffar Sadiq(as). Basically, there are two explanations given for this event:

- Ismail didn't die. It was his other brother Abdullah who died.

- Imam Jaffar Sadiq(as) had a mock funeral to fool the government of the time. According to them, Ismail was hidden to preserve his life.

From out point of view (the Ithna Asharis), I have come across some hadiths about Ismail's funeral. In some of these hadiths, it is stated that our sixth Imam (as) has gone to extra step to make sure people knew who he was burying. He even unveil the face of his dead son and asked his companions to identify the dead body. All of them knew who it was. ....it's as if the Imam knew what would happen in the future. (I believe these hadiths are in Al Kafi).

Isn't that the same Abdullah who lived until a number of days (less than a year) after Imam as-Sadiq's, aleyhis salam, death?

Both of the explanations are quite weak considering the amount of evidence to the contrary, and the scarcity of the evidence to support their position.

Peace.

[Gypsy]

(salam)

Speaking about successor to Imam Jaffar as-Sadiq(as), do you guys know what is the major problem with Ismaili history? Even an Ismaili historian like Dr Farhad Daftary has acknowledged this fact. There isn’t a lot of information or stories about their Imams from Ismail until the Fatimid established their government. There isn’t much written about 5-6 of their Imams. There is a lot of mysteries here.

[Educating_Saniya]

I don’t think the Amman Message includes Ismailism for the following simple reason.

P1. The Amman Message only includes Sunni (maliki,hanafi,hanbali,shafi’) and Shia (ja’fari) madhahib.

P2. Ismailism (contrary to the Aga Khan) does not belong either to the (Shia) Ja’fari madhhab or the 4 Sunni madhahib.

C. Therefore, the Amman Message does not include Ismailism.

Erm' yes it does include isma'ilism: http://ammanmessage....id=57&Itemid=42

Isma'ilism belongs to the Imami Shia tradition, and as such bases it's theology on the Jafari Madhab. Where do you think concepts like Imamate, nass, taqiyya etc, emanate from? Given the millenia that separates us, is it hardly surprising that there are differences between the major schools of Imami Shia?

then would you respect an interpretation of Ismailism by, say, some lay Ismaili, who holds that even though a particular person who claims to be an Ismaili believes that the current Aga Khan is a false imam

No, a pre-requisite for being an Isma'ili Muslim is recognising the current Imam. In matters of faith the Imams word is final. There is no paradox in the Imam setting boundaries, yet allowing an exploration and discussion amongst academics and adherants. The Al-Azhar and Dar-al Hikma are Fatimid examples of just such a direction. Much as you try, there is nothing new here.

Rumi is nothing but orthodox.

I beg to differ. Rumi rejected a faith focused on ritualism as utterly bigoted, banal and ultimately superficial. The opposing position of the very things for which both you and others condemn Isma'ilis and Rumi.

If I may, as far as I'm aware Eastern and Western Iranians (i.e. Tajiks and Iranians of modern day Iran) don't really have such beliefs.

The most powerful Sufi group by far in Iran is the Nimutullahi Order, not only is their a historic relationship between their Maulanas and the Isma’ili Imams. Examine their website for their beliefs.

God as regards the Sharia’ cannot be changed or abrogated by anyone. The reason for this is because only a messenger can change the Law of God by bringing a new one from Him, but since the Prophet (saw) is the last rasul of God, no one can change the Sharia’ he brought because there will not be any new messenger after him. This is one the fundamental tenets of Islam that all Muslims, Sunni and Shia, accept. This is a belief that anyone who takes a look at the Qur’an and the prophetic traditions will inevitably uphold. Now about Ismalis, do they believe in it as well? In short, no they don’t...

That’s all very nice and cosy for you. But Islam has been interpreted and reinterpreted for centuries. Today increasing numbers of progressive Muslim women in particular question the absence of their role in the formation of theology, and are demanding the right to re-examine texts and long held “truths”. I find it intriguing that liberal interpretations receive far more scorn from other Muslims, while repressive Muslim states are often the subject to excuses that are to any rational person fig leafs in light of human rights abuses.

These rituals were introduced either by their imam or by some high ranking member of their community and the imam approved it. Moreover, and this is the main issue, the fundamental basis for all this is their belief that their imam has the authority to change the laws of the Sharia’. By doing that, their imam takes on the function of the Prophet and in a sense brings a new Law or can bring a new one. Why else are they so different from the rest of Muslims in terms of practices? More importantly, what consequence has this now for the belief that Muhammad (saw) is the last rasul of God?

Your central objection to Isma'ilism appears to be rooted in the superficial artifice of ritual. At the turn of the last century the Imams were faced with the unenviable position of holding together a disparate community, struggling to maintain or assert a common identity, many Iranian members of the jammat were being integrated into the greater ithna ashari community, the process of coversion to Islam for the South Asian community was for the the most incomplete and many were being drawn back to Hinduism, scholarship was almost entirely decimated since the destruction of Alamut, the rise of colonialism and the challenges of the enlightenment etc.

Every major innovation in practice by the Imams has been to solve these very issues while gradually moving the community toward more orthodox practices. The previous Imam created a shorter Qu’ranic Du’a to replace the myriad of Du’as practiced by British Indian Isma’ili, and practicing the Namaz in congregation. The current Imam has encouraged Khanas to offer services for breaking fasts during Ramadan and has reintroduced the the Namaz. You may not agree with the pace of their changes, but the focus on the esoteric will remain paramount, and the community will progress together as a united people.

[AliDoost]

The Imam Ali(AS) did not even consider the Kharijites as non-Muslims. Rather only when they took up political violence, he had to defend himself.

We follow the 12 Imams, however whoever states the Shahada, and believes the Prophet Muhammad (PBUH&HP) is the last prophet of God, he is a Muslim. So even if we disagree with the beliefs of some Sunnis, Ismailis, or any other group, it is not up to us to give such a verdict

that they are Muslims or non-Muslims. Afterall, the Wahabis are doing the same with regards to us Shi'ites, as well as many other sects. Also the issue is not limited to Muslims. We have no right to claim that the Jews, Christians, Bhuddists, Zoroastrians, Hindus and etc. are going to hell.

As Imam Ali (as) said: "They are either your brother in faith or your brother in humanity". So even if a sect does not believe in the 12 divinely appointed Imams (as), it is not up to us to condemn them.