As 2016 comes to a close, Ismaili Gnosis presents the website’s 7 most popular articles in 2016 based on the number of views from our readership.
This article continues from and assumes the conclusions of our previous article on the Proof of the Existence of God as Unconditioned Reality. We request readers not familiar with this argument and the concept of God as Unconditioned Reality to read it first before this article. We also recommend readers consult our earlier article 10 Surprising Facts to Know about the Qur’an, which is a companion article to this present piece.
Nature is the great daily Book of God…
God’s miracles are the very law and order of nature.
Imam Sultan Muhammad Shah Aga Khan III,
(“What have we forgotten in Islam,” Letter to H.E. Dr. Zahid Husain, April 4, 1952)
The Prophet himself never claimed any miracle of any sort. The only miracle which you have in Islam is the Qur’an.
Imam Shah Karim al-Husayni Aga Khan IV,
(CBC Interview, “Man Alive with Roy Bonisteel”, October 8, 1986)
Say: He is God, the Unique (al-ahad). God is Absolute (al-samad).
He does not beget nor is He begotten and there is none like unto Him.
– Holy Qur’an Surat al-Ikhlas
The Imam Ma‘add [al-Mu‘izz] summons
to the absolute oneness of God (tawhid), the Absolute (al-samad).
– Fatimid Coin Inscription
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
Organizer: Paul Walker (University of Chicago)
Time: Sunday November 23, 8:30 AM
Click here for details
2. Ismaili History and Thought
Organizers: Daniel Beben (Indiana University), Khalil Andani (Harvard University)
Time: Sunday November 23, 4:30 PM
Click here for details
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.
[Y]ou must have in every walk of your life a logical concept. This does not mean to wipe away faith, but the real principle of Islam is that faith is logical. Islam would not be what it is if it were not logical and this is something you must keep in mind. [B]ecause the very heart of Islam is logical. There is no hocus-pocus. There is no nonsense. It is clear and it is lucid and it is understandable. (Emphasis added.)
Imam Shah Karim al-Husayni Aga Khan IV, Pakistan, 1960
“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.
“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.
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, the Imām Sulṭān Muḥammad Shāh occupies an exalted degree as the Ḥujjat al-Qā’im (Proof of the Qā’im) and the living Laylat al-Qadr (Night of Power). According to prophecies made 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
Gnosis – Arabic: ma‘rifah, Persian: shinākht, Sanskrit: jnāna, Hebrew: hokmah
Gnosis is that ‘supreme knowledge’ ‘which unifies and sanctifies’ the human being. (Seyyed Hossein Nasr, Knowledge and the Sacred, 41)
Gnosis is not acquired by discursive learning, but it is innate to the human soul and intellect. Gnosis is ‘the basis of the intellect (‘aql)’ and is ‘unwavering in man’. Gnosis is not merely a discursive or rational (fikrī) knowing, but rather, it is direct awareness or recognition. (Sayyidnā Nāsir-i Khusraw, Jami‘ al-Hikmatayn, Chapter 22)