"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)
I am the 49th hereditary Imam in direct lineal descent from the first Shia Imam, Hazrat ‘Ali ibn Abi Talib through his marriage to Bibi Fatimat-az-Zahra, our beloved Prophet’s daughter.
Imam Shah Karim al-Husayni Aga Khan IV,
(Letter to International Islamic Conference, Amman, July 2005, Read at NanoWisdoms)
The purpose of this article is to present the independent historical documentation that proves (as far as the historical method can show) that Imam Shah Karim al-Husayni is the direct lineal descendant of Prophet Muhammad and Imam ‘Ali ibn Abi Talib in an unbroken line of descent.
Certain Muslim groups in present times have publicly monopolized and “normalized” an image of Islam where Islam equals the so-called “Five Pillars”: the Shahadah, ritual prayer (salah, namaz), pilgrimage (hajj) to Makkah, alms-giving (zakah), and fasting (sawm) from dawn to dusk in Ramadan. However, the idea of Islam = Five Pillars is a historical construct. The Qur’an never defines Islam as “five pillars” and hadiths where the Prophet Muhammad defines Islam as “Five Pillars” only start circulating at 200 years after the Prophet Muhammad’s death. When one sees how Islam has been practiced through 1,400 years of history and continues to be practiced today, the equation of Islam with “five pillars” simply does not hold up to reality.
Poetry is the voice of God speaking through the lips of man. If great painting puts you in touch with nature, great poetry puts you in direct touch with God. It is not a soft indulgence, you need to be wide awake, with all your wits about you, to share the poet’s joys. And, indeed, happiness is never a negative affair; it is to be won by men who are fully alive, full of the joy of living.
Imam Sultan Muhammad Shah Aga Khan III,
(Interview with The Daily Sketch November 2, 1931)
As members of a rich and vibrant esoteric tradition of Islam, Ismaili Muslims has always emphasized intellectual exploration in matters of faith. The present and hereditary Imam of the Ismailis, Shah Karim al-Husayni Aga Khan IV, has often discussed the “interdependence of spiritual inspiration and learning” and said that “the widening of man’s intellectual horizons [is] essentially (an) Islamic [concept]” (Mawlana Hazar Imam, Aga Khan University Speech, November 11, 1985). Throughout history, the Ismaili Imams and their murids have extended this intellectual search to the spiritual realm and the esoteric knowledge emanating from this search has been expressed in mystical, intellectual and doctrinal poetry.
In Ismaili history, women have not only played important material and political roles. The Ismaili esoteric tradition recognizes a number of women who held important spiritual ranks and performed religious functions alongside the Prophets and Imams: Hazrat Eve with Prophet Adam, Hazrat Hagar with Prophet Abraham, Hazrat Zulaykhah with Prophet Joseph, Hazrat Maryam with Prophet Moses, Hazrat Maryam with Prophet Jesus, Hazrat Khadijah and Hazrat Fatimah with Prophet Muhammad, and numerous other women with the Imams.
Ismaili Gnosis shares two testimonials from two Ismaili Muslims youth who are regular readers of the blog. Like many young people in the modern world, both readers had many questions about their faith and found answers to such questions through Ismaili Gnosis.
“I finally came upon a website called Ismaili Gnosis and I began to read the various articles about topics I previously had questions about. I also joined the Ismaili Gnosis discussion group on Facebook, and I realized that I had finally found what I was looking for.”
“Ismaili Gnosis has unceasingly provided nourishment for my soul. The content on their website, when followed in its logical progression, rebuilds one’s faith and religious convictions.”
Ismaili Gnosis conveys Khushali Mubarak on the occasion of Mawlana Hazar Imam’s birthday. As December 13 is a time when Ismailis all around the world reflect upon the occasion of the birth of the Imam of the Time, Ismaili Gnosis offers a selection of readings on the intellectual validation and esoteric understanding of the Ismaili Imamat.
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.
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]
“…the conditions of the dialogue between Christianity and Islam change completely as soon as the interlocutor represents not legalistic Islam but this spiritual Islam, whether it be that of Sufism or of Shi‘ite gnosis.” (Henry Corbin, Spiritual Body and Celestial Earth, Prologue)
Click Here to Readthe full article at The Matheson Trust: The Crucifixion in Shi‘a Isma‘ili Islam by Khalil Andani (MTS – Islamic Studies – Harvard, 2014)
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.
“The Month of Ramaḍān in which was sent down the Qur’ān a guidance for mankind, and manifest proofs of the guidance and the criterion (between truth and falsehood). So whomever among you witnesses the Month, let him fast it.” (Holy Qur’ān 2:185)
Fasting (ṣawm) is among the seven pillars (arkān) of classical Shī‘ī Ismā‘īlī Islām and the five pillars of classical Sunnī Islām. For Ismā‘īlī gnosis as taught by the Ismā‘īlī Muslim theosophers , each pillar (rukn) of Islām has an exoteric form (ẓāhir), an esoteric meaning (bāṭin), and a spiritual reality which is the esoteric beyond the esoteric (bāṭin al-bāṭin).