"Ismailism pioneered the most daring metaphysical thought in Islam. Its voice, at once original and traditional, should be heard again today — a task of which it seems that the young Ismā‘īlīs are aware." (Henry Corbin)
We are the Gates of God. We are the medium for His people. He who approaches Him through us is brought near Him. He who seeks our intercession is interceded for. He who seeks His favours through us is favoured by Him. He who turns away from us goes astray.
– Imam Ja‘far al-Sadiq
The purpose of this article is two-fold: first, to explain the metaphysics and philosophy of praying to God through supplication or petitionary prayer (du‘a’) and secondly, to explain the metaphysical and Qur’anic basis for seeking the help and blessings of the Imam of the Time and intercessors in general – the Prophets, the Shi‘i Imams, the Sufi saints (awliya’) etc.
MESA’s 48th annual meeting will commence in Washington, DC at the Marriott Wardman Park Hotel on November 22-25, 2014. This year’s panel presentations feature several scholars from the IIS, Harvard and Indiana including Nadia E. Jamal, Shainool Jiwa, Paul E. Walker, Khalil Andani, Daniel Beben and others. Both Ismailism panels take place on Sunday, November 23 at 8:30 AM and 4:30 PM respectively.
1. Discovering and Reinterpreting Key Sources of Ismaili Thought and History
Ismaili Gnosis has created a short survey to determine the sort of topics, subjects and issues most relevant to those wishing to learn more about Ismailism. Please take one minute to fill out the survey as this information will allow Ismaili Gnosis to gear its future articles to your needs. The survey is completely anonymous. Please note that this survey is not related to any Ismaili community institutions.
“I think that monotheistic religions, having a common reference to a single God, should and must dialogue. The three religions which Abraham inspired have many more common facets than those which divide them. Religion must be the means by which to affirm the ethical significance of existence, regardless of one’s profession of faith.” – Imām Shāh Karīm al-Ḥusaynī Āgā Khān IV, (Interview with Correre della Sera, Massimo Nava, October 22, 2001)
The concept of one God who transcends space, time, multiplicity, and contingency, and gives existence to all things is the foundation of the shared worldview of the monotheistic traditions including Hinduism, Judaism, Zoroastrianism, Christianity, and Islam. It is also the pivot around which people of all faiths should rally in order to oppose the atheistic, materialist, relativist and naturalist ideologies appealing to many people today. This article offers a strong deductive and philosophical argument for the existence of God. [If you think philosophy is unimportant or incapable of providing sound knowledge, then please read here first.] Contrary to what many modern people believe, the existence of God can be rationally and logically demonstrated: faith in God is not a matter of ‘blind faith’ or taqlid. According to Imām Shāh Karīm al-Ḥusaynī Āgā Khān IV, logic underlines the very foundation of Islamic belief:
“It was this Islamic sense of unity in all forms of life which confirmed my father’s faith in a God-governed order. [Imam Sulṭān Muhammad Shāh] achieved a synthesis which enabled him to conciliate his faith in the Almighty as well as in Darwin’s theory of the origin of the species which swept across Europe in his youth and generated such heated debate.” (Prince Sadruddin Āgā Khān describing the beliefs of his father Imam Sulṭān Muhammad Shāh)
The recent debate between the creationist museum and popular scientist raised the question of whether the monotheistic doctrine of creation is compatible with the scientific theory of evolution. This article reconciles the traditional doctrine of Creation found in monotheistic faiths with the theory of Evolution by refuting both creationism and naturalism (atheism) and integrating Ismā‘īlī Muslim metaphysics with modern science.
Contemporary discussions about the Prophet Muḥammad’s spiritual function, due to exoteric and literalist influences (such as Wahhabism or the Ahl al-Qur’ān school), have degenerated into a farce in which the Prophet is demoted to a mouthpiece or transmitter of the Qur’ān and nothing more. This conception reduces the august person of the Prophet Muḥammad to a ‘fax-machine’ and fails to appreciate the spiritual depth of his status as Rasūl Allāh (Messenger of God). This important article, published on the Milād al-Nabī – the birthday of the Prophet Muḥammad first commemorated by his spiritual heirs and progeny known as the Fatimid Imām-Caliphs) – seeks to unveil the metaphysical, spiritual, and religious status of the Prophet Muḥammad – based on a simple and straightforward analysis of the verses of the Holy Qur’ān. The article is divided into two sections – the Prophet-Believer Relationship and the God-Prophet Relationship. It will be shown that the Prophet Muḥammad is the “Messenger” (rasūl) of God who reveals not only the Qur’ān but God’s very “Personality” – His Names, Attributes and Qualities – to the Believers. This article assumes that Muhammad is a true Prophet and that the Qur’an is divinely-revealed – see our article Proof of Prophecy for the logical and historical evidence for Muhammad’s prophethood.
“God does not become bored that you should become bored.” – Prophet Muḥammad
“Never in my long life – I may say with complete honesty – have I for an instant been bored…” – Imām Sultān Muḥammad Shāh Āgā Khān III
Muḥyī al-Dīn Ibn al-‘Arabī, the great Sufi mystic and theosopher, explains how getting “bored” is the symptom of the person who fails to realize that God’s creative act is perpetual and renewed at every instant and that therefore, no moment or experience of the Cosmos is identical to another. If one realized that all things are anew at every instant, one would never experience boredom.
Ismā‘īlī Gnosis presents Imām Sulṭān Muḥammad Shāh’s teachings on the concept of God as found in his public speeches, interviews and writings.
Imām Sulṭān Muḥammad Shāh Āgā Khān III (1877-1957) was the forty-eighth hereditary Imām of the Shi‘ī Ismā‘īlī Muslims and the predecessor of the present Imām Shāh Karīm al-Husayni Āgā Khān IV. Within the chain of hereditary Imāms in the Cycle of Prophet Muḥammad, theImām Sulṭān Muḥammad Shāh occupies an exalted degree as the Ḥujjat al-Qā’im (Proof of theQā’im) and the living Laylat al-Qadr (Night of Power). According to propheciesmade by al-Mu’ayyad al-Shirāzi and Nāṣir-i Khusraw, the Ḥujjat al-Qā’im would be the “master of universal explanation and true unveiling” (ṣāḥib al-bayān al-kull wa’l-kashf al-ḥaqīqī) and greater than a thousand Imāms in knowledge. With respect to his pre-eminent position over all the Imāms, Mawlānā Hazar Imām has referred to Imām Sulṭān Muḥammad Shāh as “the finest Imām we have had”. [Click Here to Read about the exalted spiritual status of Imam Sultan Muhammad Shah]
On November 1, 2012, Khalil Andani delivered a student presentation at Harvard on the Isma‘ili thought of Sayyidna Nasir-i Khusraw.
His presentation – Reconciling Revelation and Philosophy in Isma‘ili Thought – covers the following areas: a) Historical context of Isma‘ili thought b) The life of Nasir-i Khusraw c) The Concept of Tawhid d) The Concept of Creation e) Human Intellect and Divine Authority
These Isma‘ili Muslim thinkers did not always agree on everything. In fact, they often used to discuss and debate on many points of disagreement. But such disagreement was governed by a higher sense of responsibility, an ethic of humility, in which they realized that – apart from the Imam himself – a single person cannot grasp all the realities of knowledge.
Imām ‘Alī ibn Abī Ṭālib once proclaimed this soul-quaking utterance in his “Sermon of the Great Explanation”:
“I am the Sign of the All-Powerful. I am the Gnosis of the Mysteries. I am the Threshold of Thresholds. I am the companion of the radiance of the divine Majesty. I am the First and the Last, the Manifest and the Hidden. I am the Face of God. I am the mirror of God, the supreme Pen, the Tabula secreta.” – Imām ‘Alī ibn Abī Ṭālib, (Khuṭbah al-Bayān, Shah-Kazemi, Justice and Remembrance, 187)