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Introduction to Ismailism: Part II Doctrine of Ismailism
by BY DR. SHEIKH KHODR HAMAWI
Part II
Doctrine of Ismailism
Chapter I Potentiality and Actuality
Chapter II Existence in Power
Chapter III Existence in Actio (by force)
Chapter IV Knowledge of Truth
Chapter V Implementation of faith by Action
A- Shariat
1- Islam
2- Imam
B- Tariquat
1- Ta'at (Obedience)
2- Tabligh (Revelation)
3- Bai'at (Allegiance)
C- Hakikat
1- Amanat (Trust)
2_ Tawhid (Monotheis)
D-Maarifat
Al-Urfan (Knowledge)
1- Unity of the Universe
2- The greatness of Man
3- The Human Brotherhood
4- Evolution of Religion
5- The Unity of Religions
6- The Exemplary Conduct
7- Human Love
C- Epilogue
Appendix 1 The Ismaili mission
The Ismaili Mission in the Age of Scientific
The Monotheistic Mission
About the author
Footnotes
Part II
Doctrines of Ismailism
Ismailism is one of the major sects of shiites. The common characteristics of sh'ism mentioned in (part 1) apply to them as well as any other sect of shi'ites.
Ismailism paid more attention to philosophy of religion starting from the theory of one unified unity of the universe, the unity of religions, aiming at a united humanity.
This theory discusses potentiality and actuality and is defined in four items:
1- Existence in power
2_ Existence in action
3- Knowledge of truth.
4- Implementation by action.
Chapter 1
Potentiality and Actuality
In natural sciences, every theory, to be proved true, needs practical application or experimentation, while in spiritual philosophy, the faith, in order to become effective, needs to be implemented in action. This rule is to be applied in the Ismaili philosophy of Monotheism according to the following procedure.
Ismaili faith took it upon itself to demonstrate the fact of existence (43) It states that every existence, to be real (44) must be:
First Existence in power, or the potentiality of "Being"
Second: Existence in action, or the activity of "Being"
Ismailis also aim at demonstrating the relationship between the potential divine power known as the self-divine, and the actual power known as the "aspects of divinity" (45)
Knowing these facts- existence in power existence in action, and the relationship between them-makes for the growth of a mental faith, which needs a practical application in stage of spiritual culture and conduct, through which the faithful adherent passes and by which he gets characterized, symbolizing the potential power, and the actual power, and imitating them in executing their learning, and calling to have faith in them.
This knowledge is a "trust" which he should keep, and not give away except to those who deserve getting to such a stage of faith.(46)
Once he fulfils this trust, he attains the understanding of real monotheism, the faith in the unity of existence, and its implementation by action.
To make these spiritual rules more clear and comprehensible, we demonstrate the following material facts:
In geometry (47) A Point was existing in power since the ever, it is the potentiality but it never became effective before it was stretched in a line an action which then leads to the formation of dimensions In arithmetic (48) zero was also existing in power thus it was the (potentiality ) But it had no value by itself, during the stage of existence because if we added it, or multiplied it till infinity, it would never increase. When it was promoted to the stage of actual existence in the figure of (one ) then it became an actual power, because it is also the base of all natural science (49a).
Electricity also existed in power (in nature) before it was discovered or known to us. It was only a (potentiality ) existing in the atmosphere, and indicating its presence by vague signs, far from being explained through the centuries.
But when its properties were actually known, it was transferred to the stage of existence in action, by formulation and mechanization,
And what actual power it give now...!!!
The Atom, the greatest achievement that the human mind realized in our present time. By the help and will God, it passed these two stages:
1- Existence in power.
2- Existence in action.
In its first stage, it was merely a "potentiality" (49b) unknown, unadapted, was wasted in the large universe.
In its second stage, when man knew and applied the electron, the great power was proved existing in action and gave the mostwonderful results that human beings discovered till our present time.
Just in the same manner must the faith of a man be translated into action by his conduct and work.
Chapter II
Existence in Power
In Ismailis the whole universe was seen as a unified interrelated entity starting with God the creator, who is the absolute, perfection (50), and purity, and ending with matter which is the highest level of divisibility, and imperfection. In between, the whole universal phenomena were arranged in such as order that the more perfect (51) and the more universal they are the higher, the position they reach towards God. The more imperfect and less universal they are lover the position they occupy towards matter is the last degree of passivity it lacks universality and perfection. But it is important to note that matter for Ismailis,especially during the Fatimide period, was completely immaterial thing. Its material properties are illusion of the senses and have no existence outside the senses, e.g. colour has no material existence in itself and is only the product of sight.
Therefore, all properties of matter are ideas existing in the mind, and each one of these material properties, taken by itself, cannot be anything but idea; none of them can formulate a material body by self solidity which cannot exist without hardness. colour, softeners (52)... etc, which make the matter as it is, not one of these properties existing outside the mind and inside the matter itself. This immaterial idea of matter is very important in Ismaili cosmogony.
As mentioned above, at the top of this interdependent universe is the idea of God. God, for Ismailis, is one absolutely transcendent, omnipotent, omnipresent, omniscient (53)incomprehensible and quality less Being. He is one absolutely transcendant because he has no equal or companion. He is omnipotent because he is the creator of everything, and nothing could come into existence without His will. He omnipresent because He is beyond space and time. No space can ever bound him and no space can ever exist outside him. If such space existed, God would be bounded by space out of which he would have no existence. Therefore, he is every where and no place is empty of him. He is omniscient because his the cause of everything, and since he exists beyond time, there is no past, present, or future for him. Everything is in the state of the present with regard to him (54). Hence, his knowledge does not change, increase or decrease. Because change by definition requires time and can happen only in time. But God cannot be within time, since he created time: and had he been within time His essence would have been changed by time, since everything that is within time must change by time and must have a beginning, middle, and an end.
But such an idea is contradictory to the definition of God. God, by definition, cannot have any beginning, middle, or end. In other words, he is by definition eternal, i.e. he is beyond time. To be outside time means that no change can ever happen to Him, hence his knowledge must be absolute and constant, because he is the cause of everything, and everything is in the state of present for him. Moreover, his knowledge cannot change, increase or decrease by time. Therefore, what seems to us as past or future is only present to Him. Thus his unchangeable knowledge must be the absolute knowledge (55).
God is incomprehensible because mind comprehends that which it experiences. In order to experience something it must come through the sense. Although by our imagination we arrive at some knowledge which is not experienced directly by our sense like e.g. an imaginary thing as a flying horse or a scientific law such as the law of gravity which by itself is not object of senseexperience, yet if we think carefully we notice that the basis for all these is nothing but sense experience. We could never imagine a flying horse had we not seen a horse and a flying bird. Newton would have never discovered the law of gravity had he not experience the sight of a falling object. But since God cannot be experienced by our sense. because we have never come across an object which we could identify as an omnipotent, omnipresent God, he cannot be comprehended by the mind. Many Sophits (56) have talked about direct experience of or direct spiritual contact with God, but should not confuse such an experience with the idea of comprehension of God. Because, to comprehend God is to know His essence, His nature, His qualities and capacities, and toformulate a knowledge communicable to others. whole the direct experience is just a spiritual union which witnesses no understanding of nay of the above - mentioned facts. He who undergoes such kind of experience is not able to communicate anything of his experience. Thus he has not comprehended God although he might have a direct experience or contact with him.
The idea that God is quality less or without any attributes is very delicate and confusing. This is mainly because of our use of language. We cannot describe anything to anyone with out giving it some qualities like white or black, big or small, tall or short, wealthy or poor and so on and so forth. The reason behind this is that the mind cannot understand anything without any quality which it has not experienced before. You cannot experience or even imagine a man -if we can call such a being a man -who has no colour, no shape or size and no special existence neither being alive nor dead nor being beautiful nor ugly nor anything in between, Hence, the notion that God is quality less comes to be very confusing and unintelligible especially when the Kor'an itself lends many attributes to God like mercifulness,perfection... etc (57) But Ismailism stood vehemently against giving any kind of attribute to God. This was based onto reasons. First because any king of definition or attribute we give to God must be and will be base upon our experience of the material world and, hence, cannot be and should not be applied to God. For example, the idea that God is just, is an idea derived purely from our worldly experience. We have experienced the idea of justice and compared it with an unjust act which was done to us. We find the notion of justice to be noble and great, thus we refer it to God, and to support it we bring some philosophical arguments that God must be just because if he were not, so and so would happen; or because of so and so he could not be anything but just. If we take any of the other attributes applied to God and examine them carefully we find that the ground for all these attributes is our own experience of this material world. This will result in referring to God human attributes and qualities,thus creating an anthropomorphic idea of God which is absolutely contradictory to the Islamic monotheistic concept of Him.
Secondly, when we attribute to God any kind of qualities we will be making some value judgement, i.e., putting some standards outside God according to which we judge God's nature and behaviour. To make such a standard, we must make a comparison. To make comparisons, we have to comprehend the nature of things we are comparing, and see what they are and what are their functions. This cannot be applied to God, because first we cannot compare God with any thing and, secondly, we are not capable of understanding God's nature.
Here a caution is necessary. What we are doing is showing that human terms and vocabulary cannot rightly be applied to God. Human languages deal with the material world and material beings living within time, while God is immaterial and immortal and eternal. But since there is no other way to convey to man theidea of God and that he is just and perfect... etc, except by using human language, such a use is allowed in Islam. Glorious Koran is full of such expressions as God is merciful, perfect, just and son on. Even Ismailis, who attacked the notion of applying human language to God, could not do otherwise themselves. They used freely the terms such as God's direct will; or God's knowledge, or God's direct will; or God's knowledge, or God's volition and so on. Such terms were permitted in Ismailism, but at the same time the fact that they are not true indicators of God's nature was emphasized strongly. There terms are used just for the sake of better understanding. Man was permitted to apply his imperfect and limited language which was the product of his experience with a material world, to the perfect, immaterial and eternal God on the condition that he bears in mind the fact that such terms do not express the true nature of God and in actuality cannot be applied to Him.
A conclusion of what we have said so far is that Ismaili cosmogony started with a belief in one transcendant being whose nature is beyond the comprehension of material means (59).
................... PAGE MISSING..............................
Chapter III
Existence in Action
God, because of some reasons known to himself only through his act of volition created the universe by ordering it (universe ) to be (59). Thus the second element in the hierarchy of Ismaili cosmogony is the word (Amr) , which means decree or order. (Amr) flows out of God through his act of volition and embodies the whole universe. If He decreet a thing, He said unto it only: Be! and it is (60).
Next to (Amr) comes (Aql-il-Kulli) or universal mind. It represents the order and harmony of the universe. It is the laws or rational principles governing the universe preventing disharmony and chaos. Thus the universe is a cosmos, a beautiful well-ordered whole.
The third element next to (Aql-il-Kulli) is (Nafsi-il-Kulli), or universal soul, it is the principle of life or motion. All life and movement have their sources in this element. It contains the germs of the seeds of life. It is related to the world as the human soul is related to the body (61)
The differences between the human mind and (Akl-il-Kulli) universal reason, and between the human soul and (Nafsil-Kulliah), universal soul, is that the mind or intellect of man in general, i.e. the sum total of man's intellects is a fraction of (Aql-il-Kulli) And the human soul in general, is fraction of the universal soul or (Nafsil-Kulliah).
This hierarchy can be shown in this way:
God (who is an inexplicable being).
Amr (which means order or decree or will and embodies what whole universe).
Aql-il-Kulli (which is the universal reason).
Nafsil-kulliah (which is the universal soul or principles of Motion).
After (Nafsil-kulli) come several other elements mainly related to Ismaili cosmology but are out of the scope of this pamphlet.
It is important to note that, as I mentioned above, Ismailis look upon the universe as one unified entity. There are no special or time differences among different parts of elements of Ismaili cosmogony. They are not different entities existing and functioning separately from each other. They are interrelated parts with no separate spacial and time existence, which formulate a connected, well-ordered world or rational cosmos, well-ordered world or rational cosmos, and they are complimentary to each other.
Chapter IV
Knowledge of Truth
In this cosmogony there is a logical order constituting a hierarchy in which the more universal and the more perfect elements subordinate or dominate the less perfect or less universal ones. Hence, (Amr) or primal volition of God is superior to all things below it and dominates them all. It contains within itself the whole universe and universal phenomena. The second one, (Aql-il-Kulli) is less perfect and less universal than (Amr) so it is subordinated to it, but at the same time it is more perfect and more universal than everything below it, and thus is superior to all of them and dominates them, the same being true of the rest.
The same hierarchy was applied to spiritual realms of religious aspects (Amr) (63) or prime volition was identified with the institution of Imamate. It contains the whole universal truth. This divine truth or (Haqiqat) is revealed to prophets to convey tot heir people to the extent that they are capable of understanding it. The act of converging the divine truth (Haqiqat) is called (Da'wat) The Imam is called (Shahibad-Dawat). The prophet is called by the name of (natiq (speaking ) who is at the top of this hierarchy, accompanied by the Imam who is called (Samit) (silent); because he does not act so long as the prophet exists.
The Imam was called (Samit) because he was not functioning. But after the death of the prophet, he would continue the revelation of the divine truth (Haqiqat) to the people. Hence he was equated tot he (Aql-il-Kulli) Therefore, the Imamate must continue as the cosmic principle for the revelation of the truth. There is no difference between Imams, because they contain in themselves the same divine truth, and they reveal it in accordance with the comprehension of their contemporaries. Imam is the guardian of (Haqiqat) hence he is the only way to salvation and acquiring of happiness. He is man's real spiritual leader (64)
Imam himself does not reveal the Divine truth to the people. He teaches it to Hujjat and Da'i and they in their turn preach it to the people. Thus spiritual hierarchy will follow Imam, respectively, by Hujjat Da'i and Mustajib.(65)
Chapter V
Implementation of Faith by Action
The real aim of religion, is the good action in being useful to others, and not only in repeating prayers (66)
Such good action (67) (Amal) is acari by the prophet Muhammad in his Hadith (Holy tradition):
"He whose prayer does not prevent him from bad and evil, his prayer becomes a penalty on him".
It was also reported that the prophet asked once a group of travellers:
"Whom did you find to be the most pious amongst you?"
"They said: "Fulan" (so and so)."
"He said In what way ?"
They said He did not cease praying day and night.
He said "How was he fed?"
They said: "O Prophet, each one of us offered him food"
Then the prophet said: "Each one of you is better than him."
In the Holy Koran many verses urge for good deeds and action in order to fulfil faith and Islam.
"Who so desire the power (should know that ) all power belong the to Allah, unto Him good words ascend, and the pious deed so the exalt (ch.35 v. 10) and say Act; Allah will behold your actions and his messengers too and the believers" ( ch. 9, v. 105).
"And give glad tidings unto those who believe and do good works:"(ch.2,v.25)
"And for all there will be ranks from what they do, that He may pay FOR their deeds: and they will not be wronged."(ch.46 v. 19)
Mowlana Hazer Imam explained in Faraman el Mubarak for Jamat of Karachi 7 September 1960
Islam means not only faith but is also means works. It means creating the world in which you can practise your faith to the best of your ability.
In short, all the religious articles of faith and rites are means and not ends in themselves, because the end is the good deed, they good word, and the progress and elevation of human society and of the individual within that society.
That is why, these means can be varied and adapted to the time and place and to the needs of man and society according to the possibility of realizing the human ends by them.
In our life as believers, we practise the conduct in Four stages:
1) Shari'at the law.
2) Tariquat the way.
3) Hakikat (68) the truth
4) Marrifat- the knowledge.
We go through the Shari'at in two dimensions:
1) Islam- the Surrender.
2) Imam the Faith.
We go through the Tariquat in three dimensions:
1) The obedience- Alta'at
2) The revelation - Altabligh.
3) The covenant- Albay'at -Mithak.
We go through the Hakikat in two dimensions:
1) The trust- Amanat.
2) The monotheism -Tawhid (69)
We can find all these dimensions in the Du'a which the Ismailis recite all over the world every day (70)
The Du'a has deeper and more profound meaning than that of the verbal one.
Mowlana Hazer Imam explained in Faraman Mubarak for Jamaat Lashkar 11-12-1966:
When you learn your Du'a you must not only know it by heart, but you must also learn what it means. So that if I ask what is the meaning of (Fateha) you should be able to tell me. It is therefore important they you should learn the meaning of Du'a and only know it by heart. I give you my warmest blessings Khanavadan, Khanavadan...
A careful examination of this profound and allegorical meaning shows the implementation by action in the four stages which contain the seven dimensions of the religion (a) the Shari'at, (b) the Tariquat, © the Hakikat, (d) The Marrifat.
(A) The Shariat The First stage:
We practise the Shariat in two dimensions:
(1) Islam. (2) Imam.
(1) The first dimension is that of Islam (71)
Islam (divine law) which is symbolized in the opening (Al-Fatiha) of the essence of Qura'n (Ummil-Kitab).
In the name of Allah, the most companionate the most merciful.
Praise be to Allah, Lord of the Worlds, the most compassionate, the most merciful, the Lord of the Day of Judgment, Thee alone we worship and Thee alone we seek for help. Guide us to the up-right, path, the path of those upon whom Thous hast bestowed Thy grace, not those cursed ones, nor of those who have gone astray.
(Ch 1, v. 1-7)
God as such is beyond time and space. The qualities of mercy and compassion are within space and time Rahman (compassionate) andRahim (Merciful) are only use for material aspects. Thus God who is beyond tempo-space location is brought within space and time by these attributes.
(2) The second dimensions that of Imam (72)
Koran gives qualities to Al-Rahman as it says:
"Al Raham (the compassionate ) sits on the throne" (Ch20, v.5)
and in another place it says:
"We only sent you as a mercy (Rahma) for the World."(ch21, v.107)
"Say (o Muhammad): That if the Compassionate one has a son I am first among the worshippers."(ch 43, v 81)
Therefore, this indicates that al-Rahman (the compassionate) is a symbol to Imam, and al-Rahim (Merciful) is a symbol to themessage of prophet Muhammad. Besides, there are more verses of the Holy Koran which refer to this symbolism such as:
"The day when we shall summon all men with their Imam" (Ch17, v.17)
The opening (al-Fatiha). more over, is a transitional state between tow stages, Islam (Surrender and Imam (Faith) and the latter is higher in position for God says in the Holy Koran:
They think they have done you a favour, that they have embraced Islam. Say: Deem not your Islam a favour unto me; nay, but Allah doth confer a favour on you, in as much as He hath led you to the faith, if ye are sincere. (ch.49 v.17)
Then it is clear that not every Muslim is necessarily a Mu'men (has faith). With this Imam (faith) (73) however, we pass Shari'ah (Divine law) into Tariqa (the Way) as the Holy Koran says:
If they keep to the Way we shall give them to drink of water in abundance (Ch 73, v 16)
One thing to be noticed here is that when we ask God to show us the right way this does not mean that we are out of that way, and we are asking god to guide us to it. On the contrary, we ask God to keep us on this Path, which is shown to us already by the Imam in knowing and obeying God's commandments and those of his messenger and Imam al-Zaman.
Having got the connection and after realizing Imam (faith), we can say:
I prostrate before Thee and I rely upon thee, from Thee is my strength, and Thou art my protection O Maintainer of all beings....
Our submission (74) to the Imam Al-Zaman and his orders is fundamentally base on the reality of our faith which is born out of our knowledge of and obedience to divine laws.
O God, bless Muhammad, whom you have chosen and Ali whom you love, and the Holy Imams and the living proof of our faith our present Imam.
Now we can move to the second stage (Al-Tariquat), the path of conduct to reach God and get salvation.
(B) Tariquat the second stage (75)
We practise the Tariquat (the Way) in three dimensions:
1- Obedience (Ta'at) 2 Revelation (Tabligh). 3-Covenant (Bay'at)
1- The obedience is the third dimension (76)
Obedience to God's commandments and to those His messenger and Imam sl-Zaman, is a major characteristic, as the Holy Koran says:
"O ye who believe: obey God and obey the apostle and (obey) those who hold authority amongst you" (ch 59, v17)
"And we have vested (the knowledge and authority of) everything in the manifest Imam" (ch 36.v. 12)
These verse bring us closer still to our objective, namely, the reality of Imamate. They command us to obey Hazer Imam in who this knowledge and authority have been vested, and with His spiritual guidance we shall enter into the abode of peace and happiness. Verity, these verses are a proof of ever-living Imamate whose obedience is explicit for our spiritual upliftment. With this obedience to Imam al-Zaman's commandments, furthermore, we are eligible to entre Dar al-Salam.
"O God, Thou art the peace and from Thee is the peace and on Thee (rests) all peace. O Lord, give us a life of peace and usher us into the abode of peace blessed Thou art the most high, O Lord of Majesty and reverence."
(2) The forth dimension is that of Tabligh (Revelation) (77) this is stated in the following verse of the Koran:
"O Apostle, deliver to the people what has been revealed to you from your Lord, and if you would not do so then you have not delivered His message and Allah will protect you from the people" (Ch 5, v. 67)
With this delivery of the essence of revelation Islam has been completed and perfected (78) This delivery however, took place during the farewell pilgrimage (Hajjat-al-Wida) of Prophet Muhammad to Mecca In 632 A.D. when the above mentioned verse of the Holy Koran were revealed to him during the pilgrimage, the prophet at once collected all his people at a central place, called Ghadeer Khumm, and standing on a raised platform, took Ali ibn Abi Talib by his hand and declared:
"Ali is the master of those who consider me as their master."
And further he declared:
"I am leaving behind me two things: the Book of God and my descendants. They are tied with a long rope and can not beseparated till the Day of Judgement. Verily, if you cling to them you will never go astray." (Sahih Muslim, vol II p. 230 and Musnad Alkabir by Ahmad Ibn Hanbal the founder of Hanbali Sunni Sect.)
Turning to Ali, the Prophet said:
"O Ali, you are my brother, my successor, my representative and father of the Imams from my descendants."
When this task was completed, the voice came from the Almighty saying:
"This day I have perfected your religion for you, and completed my favours on you and have chosen Islam as a religion for you." (Ch 5, v.3)
Thus, Islam will not have been completed except by the Imamat which is the necessary continuation of the vocation (Da'wat) of Muhammad.
After the recognition of the essence of revelation we can say our Tasbih:
"There is no deity except Allah, the Ever living, the Eternal. There is no deity except Allah, the Ultimate truth, the Evident.... There is no hero except Aly and there is no sword (might) except (His sword) Zulfiqar."
Moreover, after the above tasbih, it should be evident that Ali and his successors are the Ever living ultimate truth and that they are the ultimate reality and the Lords of the Day of Judgment and, therefore, on the other hand Ali means the Imam of the Age who is directly appointed to the throne of Imams, and Zulfiqar means the Imamat which is the supreme power.
That is Hazrat Ali and his descendants are the living Imams and the Imam's power is the supreme power Hence, no matter how much difficulties and hardship we may face, the final victory and triumph is with us.
(3) The Fifth Dimension : The Allegiance (Bay'at) (79)
The Convent is stated in the following verse of the Holy Koran:
"Those who swear allegiance to thee, to God they do so, the handof God is over their hands. He who violates his oath, causes harm to his soul, and he who honours his convent with God, God will grant him a great reward." (ch 48. v.10)
Just as devotion to the Imams is linked with the devotion to God which under no circumstances can be given up, the fulfilment of the terms of our convent with them is also a sort of devotion from which we can not break away to the slightest extent. If a Mo'men Believer) is devoted to God but disobeys His Prophet, his devotion will not be taken into account and he will be punished for disobeying the Prophet. Furthermore, if one is devoted to god and his Prophet but disobeys the Imam of his time, he practically disobeys God who will not recognize his devotion to Him and His Prophet in view of his denial and disobedience to the Imam of his time. However, ho who fulfils his pledge to God, His Prophet, and the Imam of this time entitles himself to be included in the group about whom God says:
"God will grant him a great reward".(ch48, v, 10)
After this allegiance (Bay't) we can ask God to forgive us the sins we committed and to help us keep the covenant we made with him by His grace. (80)
(C) The third stage is the Hakikat (the Truth)
We practise this stage in two dimensions:
(1) the Amanat (the trust).
(2) the Tawhid (the Monotheism).
(1) The sixth dimension is that of Amanat (the trust).
This dimension started in the following verse of the Holy Koran:
"O Ye who believe Do not betray God and the Apostle and do not betray your trusts whilst you know it". (ch 8, v.27)
When we keep our convent with God, the Prophet and the Imams, we are ready to keep the trust (81) given to us and move into the stage of trust (Amanat). Moreover, there are many verse in the Holy Kora'n which urge us to keep the trusts and fulfil the terms of our contracts,
"O Momins fulfil the terms of your contracts" (Ch. 5. v. 1) and
Secure are those Momins who pay back the trust, fulfil their vows and are particular about their prayers. They are the persons, who will inherit Firdaus in which they will have permanent abode (ch 23, v 8, 9, 10, 11) These verses make it crystal clear to us that the fulfilment of pledges and the return of the Amanat carry the Momins to the Jannat (82) Jannatul Ma'rifat (Paradise of knowledge). This paradise is the unveiling of the truth that takes place in Beitual Khayal )Council of Meditation and Illumination).
Hence, we ask God to help us in Keeping our covenant with Him, by His sight (Didar) through Imam al-Zaman.
Having the terms of our convent with God fulfilled and our trusts kept well, we are in a position to speak directly with Imam al-Zaman, for the Koran says:
"And it was not to any mortal Allah should speak to him unless by revelation or from behind a veil, or He send the a messenger to reveal what He will by His leave He is exalted, wise" (ch 42, v. 51)
(2) The seventh dimension is that of Tawhid (Monotheism) (83)
Now we move into the last dimension with the following Sources of al-Tawhid (Unity of God or Monotheism).
Say He, Allah, is unique. Allah is the most reliable ( the Absolute), He did not beget, Nor was He begotten, and none is like Him (ch 112, v. 1, 2.3.4).
For Ismailis, the real Tawhid (Unity of God) (84) would be by removing the accidental from the essence. God is beyond names descriptions and languages. I do not say he is aged (old) or eternal (time and space), because the old and the etergal are created, and God created them. This is a divine reality whichcan not be understood through deduction and can not be perceived with any of the sensed, and it has no known confined place the existence of which would make other places missed, thus making God impotent, I do not say He has a soul, thus comparing Him with the created who may be completed or incomplete, perfect or imperfect. he has no body or silhouette, or image and no essence or complement He is above all names, descriptions and all other things.
But god has shown us his veil behind which be abides to be worshipped (obeyed) as being present and visible in every age and time.
And no man would obtain that Allah speak to him unless (it be) by revelation or from behind a veil or (by) sending a messenger to reveal what he will by His leave He is exalted and wise.
(ch 42 v 51)
Furthermore, the Holy Koran explains how God spoke to Moses the prophet,
And when he reached it, he was called from the right side of the valley in the blessed field, from the tree O Moses Lo! I am Allah, the Lord of the Worlds ( ch 28, v. 30).
In other verses, moreover, the Holy Koran described this tree as:
"Sees thou not how Allah sets a proverb:- A goodly saying, as a goodly tree, its root set firm, its branches reaching into heaven giving its fruit at every season by permission of its Lord.
Allah sets a proverb for men in order that they may reflect". (ch 14, v. 24-25).
And in another verse it says:
"Verily, God has chosen Adam and Noah and Abraham's descendants and Imran's descendants above the people of the world, one after another in the lineage and God hears and knows".(ch.3, vs. 33, 34)
The descendants of Imran are the Holy tree from Mortaza Ali ibn Abi Talib, who are above the people of the world .
(D) The fourth stage is al-Ufran (the real knowledge)
We can understand this stage if we accept the spirit of the following verse of the Holy Koran in its entirety (85)
Allah is the light of the heavens and earth, His Light is as a niche in which is a lamp, and the lamp is in a glass, the glass is as though it were a glittering star; it is lit from a blessed tree, an olive neither of the east nor of the west, the oil of which should well-nigh give light through no fire touched it light upon light, Allah guides to His light whom He pleases and Allah strikes our parables for men and Allah all things doth know (ch 24, v. 35).
Concerning this verse, our late Imam, Sultan Muhammad Shah, wrote in his memoirs (p. 172)," this verse of Koran so long as it is understood in a purely non-physical sense, has given assistance and understanding to myself and other Muslims. I must, however, warn all who read it not allow their material critical outlook to break in with literal, verbal explanations of something that is symbolic and allegorical". (86)
However, this stage of love and happiness, ie Jannat al-Ma'arifa (paradise of knowledge). As the joys of human love surpass all the riches an power may bring a man, so does that greater spiritual love and enlightenment, the fruit of a direct vision of reality which is God's gift and grace, surpass all that the finest and truest human love can offer. For that gift we must ever pray.
These prayers can be prayers by action and prayers by acquiring knowledge.
Prayers by action, enabled us to go through the seven dimensions already explained.
Prayers by acquiring knowledge are realised by the following seven precepts.
1- UNITY OF THE UNIVERSE:
The whole universe, including God, is one interrelated entity.
God's existence is the Existence in Power which is rendered complete by the Existence in Action (the human existence), and by the establishment of the link between these two tapes of existence, because the establishment of this link is the true Monotheistic knowledge.
This was explained very clearly by the Prophet in his Heavenly Tradition:"I was a hidden treasure; I wanted to be known; I created creatures; I made them know me; Through them I am known".
2- THE GREATNESS OF MAN:
The Ismaili doctrine holds that life began with human existence, and this made man the axis of everything. This is emphasized inthe following sayings by Ikhwan As-Safa, already cited:
"Do you Man, think that you are a small thing, while in you is involved the Great Universe".
They also say "Man approaches the limits of Divinity by attaining the best and most perfect".
3- THE HUMAN BROTHERHOOD:
The faith of Ismilism is open for all man kind, and piety is considered in terms of what one can do for the help of others.
Prophet Muhammad says: "All human creatures are the folks of God. The most beloved to him are the most useful to his folks".
And Imam Ja'far Assadek also says:
The faithful is brother to the faithful, because the father of both is the light (the Imam) and their mother is Mercy (the Prophet).
4- EVOLUTION OF RELIGION:
According to the principle of Research, the Ismaili Doctrine aims at making the text flexible, to serve Human Society at all times and places. It does not impose the same application of the text at all times just as it was applied when it was first established nor does it put material limits to the mind confining it within specific names and dates.
This is the real tolerance and evolution.
5- THE UNITY OF RELIGIONS:
Religious doctrines and Philosophies, old and modern have in the Ismaili faith their common denominator, because within the scope of this faith, there is room for all sects beliefs and ideas.
all religions are one in essence, because all of them have one aim which is the adhesion to the sublime ideals and the imitation of God as much as human capacity permits. (Ikwan As Safa).
6-THE EXEMPLARY CONDUCT:
Ismailism requires that teaching be done by setting the good example in striving towards the better and more perfect. It requires Ismailis to speak the truth safeguard the interests of fellow men, abstain from causing or wishing them harm and overcome their own individuality in favour of the society as a whole.
7-HUMAN LOVE:
Prophet Muhammad said:
No man is a true believer unless he desires for others what he desires for himself.
It is absolute love, love without any reward or return, a love in which faith is completed, and where eternal happiness is Paradise as wide as the Heavens and Earth.
This Paradise is Jannatul Ma'rifa and Mahabbat (knowledge and love and Didar)
C-EPILOGUE
Through these stages, dimensions and precepts, through Islam, Tariquat and Imam; through Tawhid and Hakikat, through knowledge (Ma'rifa) and Beit-el-Khayal through the Ideal of Allah, man can attain this direct vision and experience which no words can explain but which for him are absolute certainties.
Say: This is my way, I call (people) to Allah with sure knowledge, I and who so ever followed the me are no the right path, and Glory be to Allah (c -12-v. 108).
The words mentioned in this verse are the way of Hazer Imam, the light of his time who guides us our to darkness into the light and teaches us the real meaning of religion.
Hazer Imam Karim Shah said in Firaman Mobarak for Jama'at in Karachi, 7 September 1960.
Islam means not only faith but it means works. It means creating he world in which you practise your faith to the best of your ability.
APPENDIX
THE ISMAILI MISSION
In the Age of Scientific Achievements
The landing of Man on the Moon realized the practical relation between Earth and Heaven, a step, which has its spiritual far reaching consequences, more than the material ones. And must prove the authenticity and truth of the Ismaili Doctrines Completely on the theory of the Unity of the Universe and not only on the Unity of the world.
We present this article, just to explain all these deep and many sided subjects, inspired by the wealthy Treasure of Knowledge, which the Ismaili faith provides.
Duel between Science and Religion:
The Middle ages in Human History, were called The Dark Ages, because of the lack of knowledge, which is the real obscurity in the life of man.
This lack of knowledge caused the long severe duel between science and Religion with all the atrocities committed in its various stages, and led to the division of the Universe, mainly to a material division between Earth and Heaven.
To those who are still living in that mental darkness, man's landing on the Moon was a disagreeable surprise.
The same lack of knowledge led to the rise of material barriers between almighty God, the "Creator", and mankind, his "Creatures".
Thus, during these long and dark Ages, man was living on "Earth" encircled by Unknowns.
All that was beyond this small planet on which the lives, was supposed by him to be an Unknown with no ambition to know it on his part.
He was supposed to know "God" but only through the obscurity in which he was living, and from beyond the barrier imposed on him.
Under such a severe strain and stress imposed in the name of Religion, Science pushed its way forward, but on a parallel track carrying independently the torch of knowledge cherished by mankind, and succeeding none the less in realizing many important material achievements.
These achievements had repercussions which caused mankind to suffer the two world wars, with all their atrocities being a clear demonstration of such suffering.
Another result of this ignorance were the waves of Atheism which rose to fill the vacancy caused by the absence of a right and effective spiritual ideology.
In other words, Man has reached the moon but he is still failing to solve his problems on Earth.
Why did that happen?
The answer is, that Science is not the only source of Knowledge which mankind needs in order to live in peace and comfort, but Religion also is required.
The combination of Science and Religion, means the amalgamation of material and Spiritual Possibilities, which lead to the real Happiness of Mankind.
The Monotheistic Mission
Here Comes the role of the Ismaili Mission which we are responsible to render if we are really faithful adherents of it.
It is the treasure which we have, and which the world needs so badly.
It is the only framework within which combine Science and Religion, It amalgamates philosophy and religious doctrines, matter and sprit. It was born in the old ages to be fitting for the Modern times.
It built the first real bridges between Earth and heaven, through the principle of the Unity of the Universe and gave man the procedure to cross the distance between Earth and moon, and land safely on that other planet, far and high in the heavens
It also laid the solid basis of authentic relationship between Al-Mighty God, the Creator and Man his Creature in a form which showed the Creature as the real symbol of the Power and Wisdom of the Creator.
It is this creature Man who reached the moon realized all the miracles of scientific achievement.
He is not a slave, or by-Product in this Universe. If he had been so, he could never have realized what he has already done.
He is the image of the "Creator" in whom Might and Initiative are reflected just in order to draw the complete circle of knowledge, which is the other- and most important-bridge, between God and Humanity.
This bridge, the Ismaili Doctrine of Imamat had already built many centuries ago.
And when Humanity as a whole attains the goal of real Spiritual Knowledge, then it can understand the real and true conception Imamat Unity of the Universe, and all Ismaili doctrines.
--------------------------------------------------------------------------------
About the author
As a personal friend of Dr. Sheikh Khodr Hamawi, I feel it a privilege to write these few lines about him.
He is an attractive person, always smiling and cheerful.
The Sheikh was born in Salamieh in 1929. He had held many religions positions in Syria beside his career as a lawyer.
After moving to Lebanon, he worked for several years as Bank Advisor, during which time he studied
Lebanese Law Islamic Social Studies and Civilization, History, Literature and Economics. He was also granted the Degree of (allama) (Erudite) from Karachi University for his studies in Ismailism.
Now beside being a very prominent Lawyer, he has embarked on writing books on Theology, History and Economics. The present book is an evidence to that.
In this and in every other activity, I wish Dr, Hamawi the best success.
Abualy. A. Aziz, Missionary
Dar-es-Salam Tanzania
--------------------------------------------------------------------------------
]
FOOTNOTES:
(1) IKHWANN AL-SAFAA messages 1928 - Egypt is vol. message 10 P 309
(2) IKHWANN AL-SAFAA messages 1928- Egypt 3d vol message 42.
(3) Nahj Al Balaga by imam Ali (Egypt -1930, page 273 explanation by Ch. M.Abdah).
(4) The Ismailia sect by Dr. Mohammed Kamel Hessein ( Egypt 1959 ch. 6. p. 130)
(5) Unstable personalities in Islam, by Dr. Abdul Rahman Badawi introduction, p. 3.
(6) AL-MAJALLA, the Ottoman Magazine of Justice (ch. 1, p. 6) 1886 Istambool.
(7) Glorious Koran.
(8) Rahat AL-AKL- by Hamid Al Din Al Karamani, Beirut 1967, (part 6. Ch 14, p. 549).
(9) Al Majaliss Al Mustanserya -From series of Fatimd's Manuscripts, Egypt - published by Dar Al Fikr Al Arabi (ch 33-p 138).
(10) From a speech (1935), by H. H. Aga Khan III
(11) From a manuscript in my private library collected by Hassan al-Mu'addal
(12) Hadith Sharif, Damascus 1938 by Ja'afary -Sahih Al Bukhary.
(13) Fessoss Al Hikam -Beirut 1946, Dar Al Kitab Al Arabi, ch, 24, p. 289.
(14) IKWANN AL-SAFA', 1928 messages vol 3, p. 297
(15) Glorious Koran.
(16) Ikhwan Al-Saffa, Egypt 1928 3rd vol., message 42 p. 373.
(17) Western Civilization, by E.M. Burnes
(18) Teaching Talmud.
(19) M. Menuhim, Decadence of Judaism in our times
(20) The "Common Prayer" by the Society for promoting Christian
Knowledge (p. 27-30)
(21) Glorious Kor'an
(22) Taiiat Amer Al Basri-A manuscrip in my private library (ch.3)
(23) Kanz Al-Walad, by Ibrahim Al-Hamedi (ch.3) Edited by Dr. M. Ghaleb, published by German Institute.
(24) Al Majales Al Mouayediah by Al Moa'yed Fi Ddin Hibat Allah Al Shirazi From series of Fatimid's Manuscripts, Egypt - Published by Dar Al Fikr Al Arabi part 5, ch, 67, p. 29
(25) Ahmad Amin, Cairo 1964 Doha al-Islam, V1: p,5 16
(26) Ibd. Ahmad Amin -Doha -al-islam 1964-v 3, p. 1-10
(27) Dr. Kamel-al-Shibi al-Fikr-al-Shii-Baghdad 1966 p. 13-19.
(28) Ahmad bin Hanbel Al Musnad Al-Khabir Hadith Sharif from Hadith Al Bara, Ibn Azeb, Damascus 1958, by Jaa'fary.
(29) Ibd.-Al Moayed Fi Ddin-part I ch 6 p 75.
(30) Al Kazi Al Na'man -Daa'im Al Islam p.4 -20, Cairo 1963 Dar Al Maa'rif Dr. Assef Fayzy.
(31) Ibd. Kazi Al Na'man p. 2. v. 142
(32) Al Na'aman Ibin Mohammad (Kazi Kozat -chief of Justice) Ta'wil Al Daa'em -Dar al maaref in Egypt M. H. Azami p. 47 208.
(33) Ibd. Daa'em Al Islam ? Kazi Naa'man p. 20-28
(34) Ibd Ta'ewil Al Daa'em Kazi Naa'man Ibn Mohammad, p. 47-72
(35) History of the Fatimid's state -by Dr. H.I. Hassin 1964 Egypt Al Nada p.1 -33
(36) Imam Al Sadik. by Dr. M. Y. Hashimi Sirian, Iraquian institution 1959, p. 26 -35
(37) Ibd. Ahmad Amin -Doha -1-Islam v.3, p. 208 -226
(38) Ibd.-The Fatimide state -Dr. H. Ibrahim Cairo 1964. p.30-32
(39) The race of Drooze by the prime Judge Amin Talca, p. 31 -62
(40) The Druzes are a tightly organized independent religious sect an offshoot from Ismailis since the eleventh century. Their founder Hamza advanced the claim that Al Hakem, the sixth Fatimid Caliph was the final incarnation of God, that Hamza became the last Imam after the Deification of Al- Hakim. Their beliefs including the unity of God, the trans migration of Souls and final perfection, are drawn from various philosophies and religious particularly from Islam by interpretation holding the Imamat of the Universal Mind or Al-Akl Al-Kulli. Their philosophic Theories and Tradition are identical with those of the Ismailis.
(The unitarian Druzes by Abdallah Najjar)
(41) Ibd.-Fatimide state 1964 p. 170 -176
(42) Jannat Al-Amal -1935- Persian Magazine, Published by occasion of Golden Jubilee of Agakan III
(43) Ibd, Ikhwan -Al-Safa, 1928, v.3. p.300
(
(44) Ibd, Fakhr-Ul-Ul-Din Al-Razi, v. 1, p.44-Tahran 1966, Lion Library.
(45) Prof: Paul Cranes: Jabir Ibn Hayan and Ismailism- 1930 Berlin P. 63 -91
(46) Ibd. Prof Paul Carnes P. 69-91
(47) Ibd. : Ikhwan al-Safa, v. 1, message 2. p. 49 -72
(48) Ibd. Ikhwan Al-Safa, 1928 v. 1, message 1, p. 33 49
(49a) Al-Razi,v. 1,ch. 13, p. 91-96.
(49b) Ibd. Ikhwan Al-Safa,v.*, No 2, p. 63
(50) Ibd. Paul Craws, 1930 p. 69 -91
(51) Al- Tawhid Fil-Imam, by Kazi Noman.
(52) Ibd Al-Razi, v2. p. 265.
(53) Kitabul Kashf of Jaa'fa B. Mansour Atyaman, edited by Prof Stothman, published for the Islamic Research Association Oxford Press 1952 p. 40.
(54) Kashf Al-Hakack, from a manuscript in my private library, collection by al-Amir Al-Sayed Jamal -Edin Abdollah - Al- Tanokhy, (1417-1479)
(55) Pearls of the faith (Islam's Rosary) by Sir Edwin Arnold, 1961, Ashraf publication -Labore.
(56) Sophism is an ascetic Islamic Mysticism orignating in the 8th century and developing especially in persia into a system of elaborate Symbolism of which the goal is communion with the deity through contemplation and ecstasy.
It should be noted here that Sophism is some what different from the ancient Greek Sophism which was a prominent philosophy about the middle of the 5th century B.C.
(57) Ibd. : Al-Razi,v.1, ch.10, p.128-131.
(58) The messaga of Islam, by Yusuf Ali, London 1939, p.39.
(59) Holy Bible,the Gospel According to Saint John, ch,1.
(60) Holy Koran,ch.2, v.118, ch.3, v. 47,59, ch. 6, v.73.
(61) Ibd. : Al-Majales Al-Moayedia,v.2,p:211, 213, 222, 226, 243.
(62) Tafsir Al-Koran Al-Karim, by Al-Cheikh Al-Akhbar Muhyi- Al- Din Ibn Arabi, 1968, Dar el-Yakza el-Arabia, Vol.1, p.7-14.
(63) Dr. Sami Makarem in his thesis for D.H. 1964,Michigan University, it is not published.
(64) Kitabul-Rushd Wal-Hidayat, edited by Dr. M. Kamil Hussein, collected 1948, by the Ismaili Society, published E. J. Brill, Holland, vol. 1, p. 200.
(65) Ibd.: Prof. Strothmann, Kitabu'l Kashf, 1952, p. 117-121.
(66) The ismaili Religious knowledge, published by Shia Imami Ismailia Association for Africa.
(67) Ibd the Ismaili Religious knowledge, text book 7, p. 23, published by Shi'a Ismailia Association for Africa, Platinum Printer Ltd.
(68) Diwan Khaky Khorasam: edited by Pof. W. Ivanov, No. . 451, m.p./891-35/ American University, chapter III,p. 7-50.
(69) Madinatul-Assrar, edited by Prof. W, Ivanov, published in part II of the Memoirs of Assio-Bengal Society 1922, p.1-76.
(70)Ibd. The Ismaili Religious knowledge, publishd by Shi'a Imami Ismailia Association for Africa.
(71) The Memoirs of Aga Khan III, London 1954, Ch VIII, p. 169.
(72) Ibd. Da'A Mu'l - Islam of Qazi Noa'mun's edited by A Fayzi Cairo 1951, v. 1, p. 3-14
(73) Daaem Al-islam, of Qadi- Nu'aman, edited by Dr Assef Fayzi Cairo 1951, v. 1. p.3-14
(74) Kitab Al-Himma Fi Adbi Atba el-aemma of Qazi Noaman's translated into English by Prof. Jawad Museati and Khan Bahadar, published by the Ismailia Association for Africa 1966, p. 64
(75) Ibd. Madinatul Assrar, edited by W. Ivanow, 1922, p. 1-76.
(76) Ibd. Kitab -al-Himma, Mombasa 1966, p. 46.
(77) Ibd. RAHAT AL-AKL of Al-Karamani, Beirut 1967 XIV ch 7, p. 558
(78) Ibd. Kitab Ul Himma, 1966.
(79) Ibd. Kitabul Kashf of Ja'far B. Mansuril Yaman edited by Prof R. Strothman, Oxford Press 1952, p. 17-26-123-139
(80) Ibd. Kitabul Himma, 1966.
(81) Kitabul Kashf 1952, Oxford p. 2,4.
(82) Ibd. Diwan Al Mu'ayed edited by Dr. M. Kamal Hussein p. 120- 123
(83) Ibd. Kitabul Himma, Mombassa, 1966 p. 25
(84) Ibd. Al- Tawhid -by Quadi al Na'man Ch I p. 4-50 Manuscript.
(85) Ibd. Memoirs of Aga Khan III, London 1954 p. 169 -175.
(86) Ibd. The Memoirs of the Agha Khan III London, 1954 p. 172
Introduction to Ismailism: Part I & II submited by ClearlyOpaque <[email protected]>
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