"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
[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
“We are the House of Muhammad and as such are more entitled to the authority (walāyah) of this affair over you than these pretenders who claim what does not belong to them… By God there is no son of a Prophet other than me among you and among the peoples from East to West.
Imām al-Ḥusayn ibn ‘Alī
The tenth day of Muḥarram, known as the Day of ‘Āshūra’ is when the Battle of Karbala took place – in which Imām al-Ḥusayn ibn ‘Alī, the second hereditary Imām of the Shī‘ī Muslims, along with his family and supporters, was brutally massacred by the armies of Yazīd ibn Mu‘āwiya ibn Abī Sufyān.
Editor’s Note: Mohib Ebrahim’s article How to Validate the Shia Imamat from the Holy Qur’an presents a novel validation for the manifest Imamat of the Ismailis based on three facets of the notion of Qur’anic notion of “rightly guided, qualified leadership”. In this post, we provide excerpts related to the first of the three aspects: those vested with the authority to lead.
“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.
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]
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)