Proof of Prophecy: A Logical Argument for Muhammad’s Prophethood

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)

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Mi‘raj: Spiritual Ascension of Prophet Muhammad in Ismaili Thought ~ Ismaili Gnosis

The night of mi’raj is the one on which the Prophet revisited his original abode … It is not that only Hazrat ‘Ali’s progeny can attain this status. Whoever is determined enough will be able to reach the goal. It can come in stages, through repeated efforts.”
– Imam Sultan Muhammad Shah Aga Khan III, (September 29, 1899)

In the traditional, exoteric (zahir) understanding of Mi’raj (ascension), the Prophet Muhammad travels from the Ka’bah in Makkah to the Sacred Masjid in Jerusalem on the winged horse Buraq. In Jerusalem, after the Prophet Muhammad led a prayer of all Prophets, Buraq ascended with the Prophet through the seven heavens, after which the Prophet experienced his vision of Allah. However, in Ismaili philosophy, the mi’raj considers this understanding as symbolic of a deeper, esoteric (batin) explanation, or ta’wil. Read more below.

Source: Mi‘raj: Spiritual Ascension of Prophet Muhammad in Ismaili Thought ~ Ismaili Gnosis

Esoteric Interpretations of the Qur’an: The Foundations of Shia Ismaili Ta’wil

The discourse of the Qur’an-e-Sharif, rich in parable and allegory, metaphor and symbol, has been an inexhaustible well-spring of inspiration, lending itself to a wide spectrum of interpretations.

Imam Shah Karim al-Husayni Aga Khan IV

You see, my mission is situated on three levels. Firstly, religious: it concerns a symbolic exegesis of the Qur’an…Our religion is esoteric, you understand. It is a perpetual initiation.

Imam Shah Karim al-Husayni Aga Khan IV

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The Esoteric Feminine: Women in Ismaili History and Thought

ISMAILI WOMEN come from a proud and rich heritage of intellectual prowess, spiritual illumination, and strength against adversity. Ismaili Gnosis @ Instagram presents a series on the history of strong Ismaili women starting with Hazrat Khadijah, the wife of Prophet Muhammad. On Instagram this can be viewed at (https://instagram.com/explore/tags/ismailiwomen/).

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.

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Stories: Youth Find Answers to Questions, Strength of Faith through Ismaili Gnosis

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.”

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Ya Ali Madad: The Rationale for Praying to God and Calling upon the Imams in Prayer

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.

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Scholars from IIS, Indiana and Harvard host two Ismailism Panels at MESA Conference on November 23

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

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Survey: Ismailism Topics of Interest

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.

http://bit.ly/1xKLDyM

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Why Faith Must be Validated with Reason and Knowledge

[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

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Mourning for Ma‘rifah: Imam Husayn at Karbala

“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.

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The Crucifixion in Shi‘a Isma‘ili Islam

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“…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 Read the full article at The Matheson Trust:
The Crucifixion in Shi‘a Isma‘ili Islam by Khalil Andani (MTS – Islamic Studies – Harvard, 2014)

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Esoteric Apocalypse (Qiyamah): Isma‘ilī Muslim Perspectives on the “End of the World” (Part 1)

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“The Qiyāmah is true and will happen, but a full explanation of it, either in theory or in common doctrine, is not easy.”
– Paul Walker, (Abu Yaqub al-Sijistani: Intellectual Missionary, 73)

“We, the Imāms in descent from Imām Husayn, are present until today and we shall remain until the Qiyāmah and even after the Qiyāmah.”
– Imām Shāh Āgā Shāh ‘Alī Shāh

In Islamic thought, the ideas and themes relating to the “end of the world” fall under the doctrine of qiyāmah (“rising”, “resurrection”).  The Qur’an contains hundreds of references to qiyāmah under various names including:  the Day of Resurrection, 2:85; the Day of Mutual Disillusion, 64:9; the Day of Mutual Calling, 40:32; the Day of Decision, 37:21; the Day they are raised up, 7:14; the Day of Judgement, 1:4; the Day of Gathering together, 50:44; the Day they come forth [from the tombs], 70:43; the Day of Imminence, 40:18; the Day when the Hour comes, 30:12; the Day of Reckoning, 14:41.

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The Greatness of Ismā‘īlī Muslim Thought: A Tribute to the Ismā‘īlī Philosophers

Click Here To Read the Full Article at Simerg.com

Excerpts from the article:

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.

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The Eternal Imam: Songs of Krishna – Sermons of ‘Alī

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)

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Sawm: The Esoterics (Bāṭin) of Fasting

Shahru ramaḍāna alladhī unzila fīhi’l-qur’ānu hudan lilnasi wabayyinātin mina’l-hudā wa’l-furqāni fa-man shahida minkumu’l-shahra falyaṣumhu

“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).

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From Ādam to Āga Khān: The Universal Imāmat

“God created my spirit and the spirit of ‘Alī ibn Abī Ṭālib two thousand years before He created humankind.  He sent ‘Alī secretly with every prophet and openly with me.”
– Prophet Muhammad

The Imāmat is the office of spiritual and religious leadership recognized in Shī‘ī Islam according to which the Imām is the spiritual and religious successor (waṣī) of the Prophet Muḥammad. While prophetic revelation ended with the Prophet Muḥammad, divine inspiration, spiritual authority, religious guidance, and mystical gnosis continued in the institution of Imāmat.

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What is Ismā‘īli Gnosis?

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)

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