Muslims and Christians have far more in common than they have differences, Britain’s Prince Charles said at the opening of ‘Spirit & Life’ an exhibition of Islamic art inLondon Thursday, 12 July 2007. ‘So much attention is paid to the outward differences between faiths. Almost reflexively, this becomes translated into seemingly impenetrable divisions between people,’ said Prince Charles, who has made the promotion of inter-faith understanding one of his main interests. ‘People who - if they did but know it - are in fact linked by much and separated by little,’ he said. The masterpieces on display at the Spirit and Life exhibition atLondon’s Ismaili Centre bore witness to ‘the close ties between the Abrahamic faiths,’ he added. They were a reminder of the ’spirituality from which our faiths draw their real strength and of the heritage and traditions which we share.’ The exhibition organized by the Aga Khan Trust for Culture, featured rare Islamic art and manuscripts never before seen in Great Britain. Since its early use, the term ‘Shi’i’ denotes temporal and spiritual allegiance to the cause of the House of Prophet – the ‘Alid family. Shia Muslims are the followers of Aly b. Abi Talib. They profess in his Imamat and Caliphate, by revelation (nass) and Prophetic delegation, and have since upheld the right of the ‘Alid Imam-Caliphs to the leadership of the Ummah."And hold fast,All together, by the ropeWhich God stretches out for you,And be not divided among yourselves,And remember with gratitudeGod’s favour on you:For ye were enemiesAnd He joined your heartsIn love, so that by His grace,Ye became brethrens." Holy Qur’an 3:103
The Ismailis are the second largest of Shia Muslims. The Ismailis and what eventually came to be known as the Ithna ashari or Twelver Shia parted ways over the succession to the great, great grandson of Aly andFatima, Imam Jafar as-Sadiq, who died in 765 CE. The Ithna asharis transferred their allegiance to as-Sadiq’s youngest son Musa al-Kazim and after him, in lineal descent, to Muhammad al-Mahdi, their twelfth Imam who, they believe, is in occultation and will reappear to dispense perfect order and justice. The Ismailis gave their allegiance to Imam Jafar as-Sadiq’s eldest son Ismail (6th Fatimid Imam - Caliph), from whom they derive the name ‘Ismaili’.
In accordance with Ismaili and the Ithna ashari doctrine, tradition, and interpretation of history, in the Holy Qur’an the family of the Prophet (peace be upon him) has been declared pure. Prophet Muhammad identified these, including him, to be Hazrat Aly, Hazrat Bibi Fatima Zahra Khatun i Jannat and their children Hazrat Hassan and Hazrat Hussain (peace be upon the prophet and his family).
Ismailis give allegiance to the living Imam and his presence is considered mandatory to relate Islam to changing times and circumstances and his interpretation and teachings are looked at as being divine and inspirational for material and spiritual wellbeing.
The essence of Ismaili interpretation is in the desire to search for the true meaning of the revelation in order to understand the purpose of human existence and its destiny. This true, spiritual meaning can never be fettered by the bounds of time, place or the letter of its form. It is to be comprehended through the guidance of Imam i Mubin (manifest Imam), who is the inheritor of the Prophet’s authority, and the trustee of his legacy. A principal function of Imam i Mubin is to enable the believers to go beyond the apparent or outward form of the revelation in search of its spirituality and intellect. A believer who sincerely submits to the Imam’s guidance may potentially attain the knowledge of self. The Ismailis thus after that to God and the Prophet place allegiance to the Imam by virtue of the command in the Qur’an for Muslims to obey the manifest Imam vested with authority. “O you, who believe, obey Allah and obey the Prophet (Sallallaho alaihi wa aalihi wa sallam) and (obey) the holders of (divine) authority from amongst you.” (Qur’an 4: 59). “And we have vested everything in the manifest Imam.” (Qur’an 36: 12).Ismailis attribute legitimate authority after the Prophet Muhammad’s death to his cousin and son-in-law ‘Ali, and subsequently to the designated Imams-Caliphs in his direct lineage. The Imam is also the Caliph and is venerated to be divinely guided as both custodian of the Qur’an and the prophet’s teaching, and interpreter and leader for elaborating and exemplifying Qur’anic vision for the individual as well as peoples. Fatimid Imam-Caliphs provide rational and intellectual discourse and facilitate synthesis and further development of appropriate elements present in other interpretations of Islam, and in religions and intellectual traditions outside Islam. Ismaili Muslims affirm the Shahadah (the profession of faith and the creed of all Muslims) ‘La- ilaha illa-llah, Muhammadur Rasulu-llah’. The Tawhid (unity of god) therein, and that the Holy Prophet Muhammad (peace be upon him and his progeny) is the last and final Prophet of Allah. Islam, as revealed in the Holy Qur’an, is the final message of Allah to mankind, and is universal and eternal. The Holy Prophet (peace be upon him and his progeny) through the divine revelation from Allah prescribed rules governing spiritual and temporal matters, including his succession. Aly is the Ameerul Mu’mineen (Master of the believers) and through his loin Imam i Zaman (Imam of the time), is the inheritor of the Prophet’s authority, the trustee of his legacy, and the Imamat is to continue in his progeny until the day of judgement.The succession of the line of prophecy by that of Imamat ensures the balance between the shariah or the exoteric aspect of the faith, and its esoteric, spiritual essence. Neither the exoteric nor the esoteric obliterates the other. While the Imam is the path to a believer’s inward, spiritual elevation, he is also the authority who makes the shariah relevant according to the needs of time and universe. The inner, spiritual life in harmony with the exoteric is a dimension of the faith that finds acceptance among many communities in both branches of Islam. Therefore the Imamat-Caliphate is indissoluble and remains in unison in the house of the Holy Prophet Muhammad (peace be upon him and his progeny) by revelation (nass). Within its fundamental unity, Islam has elicited, over the ages, varying responses to its primal message calling upon man to surrender himself to God. Historically, these responses have been expressed as two main perspectives within Islam: the Shia and the Sunni. Each encompasses a rich diversity of spiritual temperaments, juridical preferences, social and psychological dispositions, political entities and cultures. Fatimid Imamat-Caliphate is one such response integral to the overall Shia perspective which seeks to comprehend the true meaning of the Islamic message, and trace a path to its fulfilment.
In the “Verse of Light”, Quran describes cosmos of signs embedded within signs, meanings within meanings, and deeper realities within other realities:
‘Allah is the light of the heavens and earthHis light like the light of a lamp in a nicheThe lamp enclosed in a glassThe glass like a pearl-white starKindled from an olive tree that is blessedNeither from the East nor from the WestIts oil nearly glows forth without the touch of fireLight on light Allah guides to his lightWhomeverHe willsAllah strikes symbols for humankindAllah in all things is most knowing’.
The Ismaili belief is rooted in the teachings of Prophet Muhammad (peace be upon him and his progeny) and Imam Aly and Imam Jafar as-Sadiq, emphasizing the complement between revelation and intellectual reflection, each substantiating the other. This is the message that the Prophet conveys in a reported tradition: “We (the Prophets) speak to people in the measure of their intelligences”. Both Imam Ali and Imam Jafar as-Sadiq as also the entire hereditary line of Imamat for 1427 years now, have expounded the doctrine of Quran addressing different levels of meaning: the literal, the alluded esoteric purport, the limit as to what is permitted and what is forbidden, and the ethical vision which God intends to realise through man, with Divine support, for an integral moral society. The Quran in Ismaili thought as in other interpretations of Islam, thus offer the believers, the possibility, in accordance with their own inner capacities, to derive newer insights to address the needs of time. Ismaili history for well over 1427 years is found to have been inscribed a positive impression of synchronized universality of Islam for stabilising inter-faith harmony. The social, political, genetic and historical significance of the Fatimids is so authentic by virtue of their performances and elaborations that it cannot be obscured by their detractors or opponents any more. Unfortunately for a long time now, those involved with this issue have allowed themselves to bypass the more concrete esoteric traditions of the Fatimids as mere myth or phenomenon, though the Ismaili practice, belief, ritual and interpretation have always been well confined to the vision of the Holy Prophet (peace be upon him and his progeny) and teachings of Qur’an.
It is time that heresiological depictions are stopped and analysis made based on Fatimid period literature now available in its origin. The scholastic study and research should be at a relative advantage today by virtue of the breath taking pace with which the Fatimid material, treatises, manuscripts and texts are being discovered and released.
The Governor of Texas Rick Perry accompanied by the First Lady, Anita Perry at the inauguration ceremony of the Ismaili Jamatkhana and Center, Houston, said “For more than a millennium, the Ismaili tradition has been rooted in understanding, enlightenment and tolerance. You have welcomed peace while shunning discord. You have practiced love while speaking out against hatred. Your faith has been a reservoir of hope for those seeking light.” The Ismailis during their history of over 1427 years have been led by a living, hereditary Imam in direct lineage to the Holy Prophet Muhammad (peace be upon him and his progeny) through his cousin, son in law and First Imam Aly and his wife Fatima, the Prophet’s daughter and only surviving child. The line of hereditary succession to Imamat traditionally and historically from First Imam Aly to Forty Ninth Imam Shah Karim al- Hussaini is thus traced and recorded as: 1. Imam Aly 10 -40 (632- 661); 2 Imam Hussain 40-61 (661–680); 3 Imam Zainil ‘Abideen 61-96 (680–713); 4 Imam Muhammadinil Baqir 96-125 (713-733); 5 Imam Ja’firinis Sadiq 125-148 (733-765); 6 Imam Ismail 148-158 (765-775); 7 Imam Muhammad Ibni Ismail 158-197 (775-813); 8 Imam Wafi Ahmed 197-212 (813-828); 9 Imam Taqi Muhammad 212-225 (828-840); 10 Imam Raziyiddin Abdillah 225-268 (840-881); 11 Imam Muhammadinil Mahdi 268-322 (881-934); 12 Imam Qaim 322-334 (934-946); 13 Imam Mansur 334-341 ME (946-952); 14 Imam Mu’izz 341-365 (952-975); 15 Ima’m Aziz 365-386 (975-996); 16 Imam Hakim bi Amrillah 386-411 (996-1021); 17 Imam Zahir 411-427 (1021-1036); 18 Imam Mustansiribillah I 427-487 (1036-1095); 19 Imam Nizar I 487-490 (1095-1097); 20 Imam Hadi 490-530 (1097-1136); 21 Imam Muhatdi 530-552 (1136-1157); 22 Imam Qahir 552-557 (1157-1162); 23 Imam ‘Ala Zikrihis Salam 557-561 (1162-1166); 24 Imam A’ala Muhammad 561-607 (1166-1210); 25 Imam Jalaliddeen Hasan 607-618 (1210-1221); 26 Imam ‘Alaiddeen Muhammad 619-653 (1221-1255); 27 Imam Rukniddeen Khairi Shah 653-654 (1255-1257); 28 Imam Shamsiddeen Muhammad 654-710 (1257-1310); 29 Imam Qasim Shah 710-771 (1310-1370); 30 Imam Islam Shah 771-827 (1370-1423); 31 Imam Muhammad Ibni Islam Shah 827-868 (1423-1463); 32 Imam Mustansirbillah II 868-880 (1463-1475); 33 Imam Abdis Salam 880-899 (1475-1493); 34 Imam Ghareeb Meerza 899-902 (1493-1496); 35 Imam Abizzar Aly 902-915 (1496-1509); 36 Imam Murad Meerza 915-920 (1509-1514); 37 Imam Zilfiqar Aly 920-922 (1514-1516); 38 Imam Nooriddeen Aly 922-957 (1516-1550); 39 Imam Khalilillahi Aly I 957-993 (1550-1585); 40 Imam Nizar II 993-1038 (1585-1628); 41 Imam Sayyid Aly 1038-1071 (1628-1660); 42 Imam Hasan Aly 1071-1106 (1660-1694); 43 Imam Qasim Aly 1106-1143 (1694-1730); 44 Imam Abyl Hasan Aly 1143-1206 (1730-1792); 45 Imam Khalilillahi Aly II 1206-1233 (1792-1817); 46 Imam Shah Hasan Aly 1233-1298 (1817-1881); 47 Imam Aly Shah 1298-1302 (1881-1885); 48 Imam Sultan Muhammad Shah 1302-1376 (1885-1957); 49 Imam Shah Kari’m al-Hussaini (since 1957).
Excerpts from “Aga Khan: Fatimid Imam Caliph” by Anwar Merchant
© 2007 Fatimid Heritage Foundation
In accordance with Ismaili and the Ithna ashari doctrine, tradition, and interpretation of history, in the Holy Qur’an the family of the Prophet (peace be upon him) has been declared pure. Prophet Muhammad identified these, including him, to be Hazrat Aly, Hazrat Bibi Fatima Zahra Khatun i Jannat and their children Hazrat Hassan and Hazrat Hussain (peace be upon the prophet and his family).
Ismailis give allegiance to the living Imam and his presence is considered mandatory to relate Islam to changing times and circumstances and his interpretation and teachings are looked at as being divine and inspirational for material and spiritual wellbeing.
The essence of Ismaili interpretation is in the desire to search for the true meaning of the revelation in order to understand the purpose of human existence and its destiny. This true, spiritual meaning can never be fettered by the bounds of time, place or the letter of its form. It is to be comprehended through the guidance of Imam i Mubin (manifest Imam), who is the inheritor of the Prophet’s authority, and the trustee of his legacy. A principal function of Imam i Mubin is to enable the believers to go beyond the apparent or outward form of the revelation in search of its spirituality and intellect. A believer who sincerely submits to the Imam’s guidance may potentially attain the knowledge of self. The Ismailis thus after that to God and the Prophet place allegiance to the Imam by virtue of the command in the Qur’an for Muslims to obey the manifest Imam vested with authority. “O you, who believe, obey Allah and obey the Prophet (Sallallaho alaihi wa aalihi wa sallam) and (obey) the holders of (divine) authority from amongst you.” (Qur’an 4: 59). “And we have vested everything in the manifest Imam.” (Qur’an 36: 12).Ismailis attribute legitimate authority after the Prophet Muhammad’s death to his cousin and son-in-law ‘Ali, and subsequently to the designated Imams-Caliphs in his direct lineage. The Imam is also the Caliph and is venerated to be divinely guided as both custodian of the Qur’an and the prophet’s teaching, and interpreter and leader for elaborating and exemplifying Qur’anic vision for the individual as well as peoples. Fatimid Imam-Caliphs provide rational and intellectual discourse and facilitate synthesis and further development of appropriate elements present in other interpretations of Islam, and in religions and intellectual traditions outside Islam. Ismaili Muslims affirm the Shahadah (the profession of faith and the creed of all Muslims) ‘La- ilaha illa-llah, Muhammadur Rasulu-llah’. The Tawhid (unity of god) therein, and that the Holy Prophet Muhammad (peace be upon him and his progeny) is the last and final Prophet of Allah. Islam, as revealed in the Holy Qur’an, is the final message of Allah to mankind, and is universal and eternal. The Holy Prophet (peace be upon him and his progeny) through the divine revelation from Allah prescribed rules governing spiritual and temporal matters, including his succession. Aly is the Ameerul Mu’mineen (Master of the believers) and through his loin Imam i Zaman (Imam of the time), is the inheritor of the Prophet’s authority, the trustee of his legacy, and the Imamat is to continue in his progeny until the day of judgement.The succession of the line of prophecy by that of Imamat ensures the balance between the shariah or the exoteric aspect of the faith, and its esoteric, spiritual essence. Neither the exoteric nor the esoteric obliterates the other. While the Imam is the path to a believer’s inward, spiritual elevation, he is also the authority who makes the shariah relevant according to the needs of time and universe. The inner, spiritual life in harmony with the exoteric is a dimension of the faith that finds acceptance among many communities in both branches of Islam. Therefore the Imamat-Caliphate is indissoluble and remains in unison in the house of the Holy Prophet Muhammad (peace be upon him and his progeny) by revelation (nass). Within its fundamental unity, Islam has elicited, over the ages, varying responses to its primal message calling upon man to surrender himself to God. Historically, these responses have been expressed as two main perspectives within Islam: the Shia and the Sunni. Each encompasses a rich diversity of spiritual temperaments, juridical preferences, social and psychological dispositions, political entities and cultures. Fatimid Imamat-Caliphate is one such response integral to the overall Shia perspective which seeks to comprehend the true meaning of the Islamic message, and trace a path to its fulfilment.
In the “Verse of Light”, Quran describes cosmos of signs embedded within signs, meanings within meanings, and deeper realities within other realities:
‘Allah is the light of the heavens and earthHis light like the light of a lamp in a nicheThe lamp enclosed in a glassThe glass like a pearl-white starKindled from an olive tree that is blessedNeither from the East nor from the WestIts oil nearly glows forth without the touch of fireLight on light Allah guides to his lightWhomeverHe willsAllah strikes symbols for humankindAllah in all things is most knowing’.
The Ismaili belief is rooted in the teachings of Prophet Muhammad (peace be upon him and his progeny) and Imam Aly and Imam Jafar as-Sadiq, emphasizing the complement between revelation and intellectual reflection, each substantiating the other. This is the message that the Prophet conveys in a reported tradition: “We (the Prophets) speak to people in the measure of their intelligences”. Both Imam Ali and Imam Jafar as-Sadiq as also the entire hereditary line of Imamat for 1427 years now, have expounded the doctrine of Quran addressing different levels of meaning: the literal, the alluded esoteric purport, the limit as to what is permitted and what is forbidden, and the ethical vision which God intends to realise through man, with Divine support, for an integral moral society. The Quran in Ismaili thought as in other interpretations of Islam, thus offer the believers, the possibility, in accordance with their own inner capacities, to derive newer insights to address the needs of time. Ismaili history for well over 1427 years is found to have been inscribed a positive impression of synchronized universality of Islam for stabilising inter-faith harmony. The social, political, genetic and historical significance of the Fatimids is so authentic by virtue of their performances and elaborations that it cannot be obscured by their detractors or opponents any more. Unfortunately for a long time now, those involved with this issue have allowed themselves to bypass the more concrete esoteric traditions of the Fatimids as mere myth or phenomenon, though the Ismaili practice, belief, ritual and interpretation have always been well confined to the vision of the Holy Prophet (peace be upon him and his progeny) and teachings of Qur’an.
It is time that heresiological depictions are stopped and analysis made based on Fatimid period literature now available in its origin. The scholastic study and research should be at a relative advantage today by virtue of the breath taking pace with which the Fatimid material, treatises, manuscripts and texts are being discovered and released.
The Governor of Texas Rick Perry accompanied by the First Lady, Anita Perry at the inauguration ceremony of the Ismaili Jamatkhana and Center, Houston, said “For more than a millennium, the Ismaili tradition has been rooted in understanding, enlightenment and tolerance. You have welcomed peace while shunning discord. You have practiced love while speaking out against hatred. Your faith has been a reservoir of hope for those seeking light.” The Ismailis during their history of over 1427 years have been led by a living, hereditary Imam in direct lineage to the Holy Prophet Muhammad (peace be upon him and his progeny) through his cousin, son in law and First Imam Aly and his wife Fatima, the Prophet’s daughter and only surviving child. The line of hereditary succession to Imamat traditionally and historically from First Imam Aly to Forty Ninth Imam Shah Karim al- Hussaini is thus traced and recorded as: 1. Imam Aly 10 -40 (632- 661); 2 Imam Hussain 40-61 (661–680); 3 Imam Zainil ‘Abideen 61-96 (680–713); 4 Imam Muhammadinil Baqir 96-125 (713-733); 5 Imam Ja’firinis Sadiq 125-148 (733-765); 6 Imam Ismail 148-158 (765-775); 7 Imam Muhammad Ibni Ismail 158-197 (775-813); 8 Imam Wafi Ahmed 197-212 (813-828); 9 Imam Taqi Muhammad 212-225 (828-840); 10 Imam Raziyiddin Abdillah 225-268 (840-881); 11 Imam Muhammadinil Mahdi 268-322 (881-934); 12 Imam Qaim 322-334 (934-946); 13 Imam Mansur 334-341 ME (946-952); 14 Imam Mu’izz 341-365 (952-975); 15 Ima’m Aziz 365-386 (975-996); 16 Imam Hakim bi Amrillah 386-411 (996-1021); 17 Imam Zahir 411-427 (1021-1036); 18 Imam Mustansiribillah I 427-487 (1036-1095); 19 Imam Nizar I 487-490 (1095-1097); 20 Imam Hadi 490-530 (1097-1136); 21 Imam Muhatdi 530-552 (1136-1157); 22 Imam Qahir 552-557 (1157-1162); 23 Imam ‘Ala Zikrihis Salam 557-561 (1162-1166); 24 Imam A’ala Muhammad 561-607 (1166-1210); 25 Imam Jalaliddeen Hasan 607-618 (1210-1221); 26 Imam ‘Alaiddeen Muhammad 619-653 (1221-1255); 27 Imam Rukniddeen Khairi Shah 653-654 (1255-1257); 28 Imam Shamsiddeen Muhammad 654-710 (1257-1310); 29 Imam Qasim Shah 710-771 (1310-1370); 30 Imam Islam Shah 771-827 (1370-1423); 31 Imam Muhammad Ibni Islam Shah 827-868 (1423-1463); 32 Imam Mustansirbillah II 868-880 (1463-1475); 33 Imam Abdis Salam 880-899 (1475-1493); 34 Imam Ghareeb Meerza 899-902 (1493-1496); 35 Imam Abizzar Aly 902-915 (1496-1509); 36 Imam Murad Meerza 915-920 (1509-1514); 37 Imam Zilfiqar Aly 920-922 (1514-1516); 38 Imam Nooriddeen Aly 922-957 (1516-1550); 39 Imam Khalilillahi Aly I 957-993 (1550-1585); 40 Imam Nizar II 993-1038 (1585-1628); 41 Imam Sayyid Aly 1038-1071 (1628-1660); 42 Imam Hasan Aly 1071-1106 (1660-1694); 43 Imam Qasim Aly 1106-1143 (1694-1730); 44 Imam Abyl Hasan Aly 1143-1206 (1730-1792); 45 Imam Khalilillahi Aly II 1206-1233 (1792-1817); 46 Imam Shah Hasan Aly 1233-1298 (1817-1881); 47 Imam Aly Shah 1298-1302 (1881-1885); 48 Imam Sultan Muhammad Shah 1302-1376 (1885-1957); 49 Imam Shah Kari’m al-Hussaini (since 1957).
Excerpts from “Aga Khan: Fatimid Imam Caliph” by Anwar Merchant
© 2007 Fatimid Heritage Foundation
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