Ismaili.NET - Heritage F.I.E.L.D.

Greeting is a salutation of good wishes. In some languages and cultures, some words or gestures are used as both greeting and farewell. Examples are Good Day in English, Sat Shri Akaal in Punjabi, As-salam alaykum in Arabic, Aloha in Hawaiin, Shalom in Hebrew, Namaste’ in Hindi, Ayubowan in Sri Lanka and Ciao in Italian.

Before advent of Islam, there prevailed different hand-shake greetings in Arabs. There were short phrases of the exchange of feeling of love and felicity with each other, such as ahlan (hello), marhaban (hello, greetings), ahlan wa sahlan (welcome), Kayf Haalak (How are you?) etc. The nose-rubbing was also unique custom of greeting, indicating friendship and deep respect.

Suppose, someone wished greeting to a certain Qais bin A’asim; he was responded, “Alaiku Salamullah Qais ibn A’asim (Peace be upon you, O’Qais ibn A’asim). Once a person told the Prophet, “My father wished you salam.” In return, the Prophet said, “Alaika wa alaha labekul salam” (May peace be upon you and your father).

The letters which the Prophet sent to the kings beyond Arabia, inviting them to Islam contained the words in beginning, Salamun’ala manittaba’a alhuda means, “Peace be upon him who follows right path.”

The verb aslama occurs 22 times in 35 different verses of the Koran, such as, “And when you are greeted with a greeting, greet with a better (greeting) then return it” (4:86), “And when those who believe in Our revelation come before you: say Peace be upon you” (6:54).
The standard Islamic salutation was minted as As-Salamu alaykum (May peace be upon you). In its return was “Wa-alaykum-Salam wa rahmatullahi wa barakatuh (And peace, mercy and blessing of God be with you).

Abdullah bin Umar relates that someone asked the Prophet, “Which is best in the ethics of Islam?” The Prophet said, “You feed others and wish salam to the known and unknown persons” (Bukhari, 8:148)). Abu Amana relates that the Prophet said, “He is near God, who initiates in the salam” (Abu Daud, 4:11)). The Prophet also said, “The rider is required to wish salam to the walkers. The mover should greet the sitting ones. The handful should wish salam to the multitude. The young must greet to the elders. The minority must greet the majority. The young class should express greeting to the elder class. If one is responded in return, it is far better” (Nisai, 7:41). Imam Hussain once said, “Seventy requitals are the share of the one who initiates a greeting, and only one reward belongs to one who returns the greeting” (Bihar al-Anwar, 78:120).
Be noted pointedly that the greeting, Aslamu alaikum became the hand-shake greeting in the period of the Prophet when the Muslim Ummah was knitted in one unit of unity.

Soon after the battle of Siffin between Hazrat Ali and Muawiya, the Shi’ites were victim of hostility and were persecuted by the Umayyads. The Ismaili Imams had no option but to impart the disciples the doctrine of taqiya to ward off hovering havoc of slaughter. In the period of Imam Muhammad al-Bakir, the Shi’ites, residing far from Medina could hardly recognize their fellow followers. Thus, as a mark of recognition, Imam Jafar Sadik said, “Our followers possess a light on their foreheads by which they are easily recognized by the people of the world and if they greet each other, they should kiss each other’s forehead” (Bihar al-Anwar, 10:144). The kissing of forehead became a mark of knowing each other, a supplimentary term in the usual manner of wishing salam. During the period of dawr-i satr, the Ismailis were scattered in different garbs inside and outside the territories of Arabia. It is known that the Ismailis living in the villages of Iran uttered salam and raised their right hand’s palm to know their fellow followers.

With the untiring efforts of the Ismaili Pirs, a mass conversion occurred in India. It ensues from the traditions that the new converts were not asked to renounce their former customs at once. Pir Sadruddin especially islamized the faith in the new converts mildly and never hempered in their prevalent culture, and the Hindus in masses absorbed the best of Islamic thought more Indian than foreign in character. Ali Ahmed Brohi writes in History on Tomstones (Hyderabad, 1987, p. 132) that, “The main attraction that the Ismaili faith had was the freedom to continue ancient local beliefs and customs without causing any break with the old social order.”

Hence, the new converts exchanged compliments (par’nnam) with one another by pronouncing jai ho, jai ramji’ki, namast’e or ram-ram etc. Their salutations were called namaska’r (to bow in reverence), par’nnam (respectful salutation) and jaika’r (expression of good-will). Pir Sadruddin seems to have retained their cultural greetings, but exhorted them its ethical codes, which infer in So-Kiriya that bolavo bhar’e modh’e parmann (Address everyone with sincere respect) and mith’e vachan’e bolavo vira, to tamara mukh mahe’n zarak’e hira (O’brother, greet with sweet words, so that your mouth may glitter with diamond).

The oral tradition indicates that the new converts at last found in Ismailism a completion of their old faith, and through this orientation, they also found Prophet Muhammad and Hazrat Ali coherence in their own tradition. Consequently, they gradually forsook their previous tendency and spoke Ya Ali, Ya Ali in greetings.

There however is no historical clue that the greeting of Ya Ali Madad and Mawla Ali Madad was intoduced by any Ismaili Pir in India. This is a curious enigma, which is unfolded as under.

The fragmentary traditions relate that the Ismaili pilgrims took tremendous difficulties in the perilous, appaling and tedious journey from India to Iran to see the Imams during post-Alamut period. They scarcely recognized one another on the route, because the Bakhtiyari tribesmen committed banditry on the highways. The Ismaili pilgrims were plundered on several occasions, therefore, none dared to disclose his identity. It infers from an old manuscripts of Bawa Sher Muhammad of Bombay, which was copied from an old manuscript by Zainal Khanu, the daughter of Janat Ali Muhammad Ali on August 13, 1920, dealing with the old account of the Bawa family and their services in post-Alamut period; that Pir Dadu (d. 1005/1596) had introduced culture of applying secret travel-codes for the Ismaili pilgrims for security purpose. When one traveled towards Iran, and found any stranger on the route, he slowly uttered Hai Zinda. If unresponsive, he presumed that the stranger was not an Ismaili. If responded with an equal return of Hai Zinda, it was meant that he was too an Ismaili traveling to Iran, but misguided on route, and then both trekked together. If responded in return with utterance of Qaim Paya, it was conceived that the person was an Ismaili, returning to homeland after making pilgrimage of the dharkhana. Thus, one who going to Iran uttered Hai Zinda, and Qaim Paya by the returning one.

Besides, it is said that the Vakils of the Imams visiting Iran had planted green colored stones on the safe routes leading to the residences of the Imams; and the red stones were placed on those highways, which were insecure and havoc for the travellers.

It is learnt that few Ismaili pilgrims of Syria, Iran and Central Asia also followed the code of Hai Zinda and Qaim Paya on their different routes. The Arabic and Persian speaking Ismailis however seems to have unknown with these phrases and as a result, they introduced the phrase Ya Ali Madad instead of Hai Zinda and Mawla Ali Madad in place of Qaim Paya. Its best example still is operative in Syria. We, in the Jamatkhana recite Hai Zinda-Qaim Paya, but the Syrians recite Ya Ali Madad-Mawla Ali Madad.

The Indian pilgrims also gradually followed it. It denotes that the term Mawla was in the travel-code for one who beheld the Mawla (Imam). This travel-code proved a forceful offensive instrument to curb clouds of persecution.
Be noted that the term Madat’i Ali was the first phrase of the 18th part of the old Dua. The word Madat’i Ali was prevalent in Kutchh, a corrupt form of Madad’i Ali. There is no word Madat in Indian lexicons, therefore, the correct word, Madad should be pronounced and written. Some parents named their sons, Madat Ali, which must be Madad Ali.

The word madad means to have regard, help or assistance, occurred 23 times in the Koran as noun, verb and adjective. This Arabic word seems to have borrowed by the Persians, therefore, we may safely reckoned it a Persio-Arabic word.
Gradually, the terms Ya Ali Madad and Mawla Ali Madad became a standard greeting in the totality Ismaili commonalty in India, Iran, Afghanistan, Syria and Central Asia. In the manuscripts of the ginans of 17th century, the trend of writing Ya Ali Madad in the opening pages thereafter also became vogue. In some regions of China, the Ismailis utter Ya Ali Madad by putting their hands on their knees. When the guest departs, they utter Khuda Hafiz by putting their hands equally same on their knees.

The phrase Ya Ali Madad means, ”May Ali help (you)” and its response, Mawla Ali Madad means ”May Mawla Ali help (you too)”. It is in the same manner when one expresses a greeting have a nice day and the responder replies, you too.
Its striking feature is that the responder includes the word Mawla in addition, which apparently reveals that he confesses authority, superiority, succession and guardianship of Mawla Ali, which was invested him by the Prophet at Ghadir-i Khum.

Presently, it is not dreadful or awful period of persecution; even then, Ya Ali Madad & Mawla Ali Madad have become a traditional legacy in the global jamat.

They only apply this greeting among themselves, but pronouce the usual phrase of salam with the Muslim Ummah. The Ismailis must offer Salam to every Muslim, whether they have a prior acquaintance or connection with them or not. The condition that he is your Muslim brother suffices for establishing a relationship and the Muslim must cherish sentiments of love, sincerity, goodwill and loyalty for his Muslim brother.
It however must be known that the Shi’ites also utter Ya Ali Madad amongst themselves and with the Ismailis as well, because seeking help of Mawla Ali is the basic article, rather the founding brick of faith in the Shi’ite sects.

The Koran says, “Seek help through patience and prayer” (2:45). Be reflected on this verse for a while that the patience is a human attribute – means to tolerate hardship in a difficult time. The importance of patience together with prayer is such that it is ordaianed as a means of seeking help from God. It does not come in the domain of shirk to seek Divine help through patience and prayer.

The Koran further says, “O’believers, if you help God, He will help you and make your feet firm” (47:7). The Prophet and the Imam in their luminosity help the believers. It is therefore, incumbent upon them to help Prophet and Imam like the disciples of Jesus Christ helped him (3:52). They will be rewarded for this help as if they have helped God, for God Himself is not in need of anyone’s help.

Moses sought help from his brother and said, ”My Lord, my brother, Aaron is more eloquent than I. Send him with me as a helper.” (28:34). Besides, Moses said, “Our Lord! Get us out of this town whose inhabitants are tyrants, and appoint for us from You a proctector, and appoint for us from You a helper” (4:75). Jesus appealed his disciples to help him, “Who will be my helpers unto God,” the disciples said, “We will be helpers of God.” (3:52 and 61:14).

Likewise, the Prophet of Islam during the fourth years of his prophethood, received a Divine command to preach his mission to the public. In compliance, he invited his kinsmen to a feast exclussively arranged for them. Tabari (2:63) writes that after the feast was over, the Prophet addressed the participants, ”Friends and Kinsmen! I am commanded by my Lord to invite you all towards Him. Tell me! Who amongst you will come forward to help me and to be my vicegerent?” The spell of hush prevailing over the audience was broken by impatient courage of Hazrat Ali, who responded with enthusiasm and said, ”O’Prophet of God! I am the youngest of all here, yet I beg to offer myself to stand by you and to share all your burdens and earn the great privilege of being your vicegerent.....”

During the battle of Uhud, the Meccans launched a reinforced attack on the rear of the Muslim ranks, which caused heavy havoc. It turned the scales against the Muslims, who lost courage and took their heels. Everybody deserted the Prophet in the field. He was also embosomed with the enemies and injured. On this critical moment, the Prophet is reported to have received an inspiration, suggesting to call upon Ali bin Abu Talib. The inspiration was repeated once again to “Call upon Ali, who is the epiphanic source of marvels. You shall find him a help for you in adversities. All anxiety and grief shall disappear through his authority, (say,) O’Ali, O’Ali, O’Ali (Na’de Aliyyun mazharul aja’ib tajid’hu avnal’laka fin nava’ib kullo hammin wa ghammin sayanjali bi wilayatika, Ya Ali, Ya Ali, Ya Ali).

Thus, the Prophet called upon Ali thrice with a loud sound. Ali appeared in twinkle of eyes and hurled himself into the fray. He shielded the Prophet and dashed the raiders. He fought with such a tenacity of courage that he singly weighed for more than the extraordinary out-numbered party of the Meccans.
Beholding the valiant feats of Ali in the field, the words of glorification gushed out on the lips of the Prophet: la fata Ali la saifullah zulfikar means “There is no youth braver (fata) than Ali, and no sword of God (saifullah) like Zulfikar” (Tirmizi, 2:299).

The event calling Hazrat Ali’s help – a cornerstone of the invocation of Nad’e Ali was the battle of Khaibar in 7/629. The Muslims reduced five strongholds of the Jews with the exception of an impregnable al-Qamus under the command of Marhab. The Muslim champions failed to conquer it. The Prophet challenged that he would subdue it in 40 days. No sign of victory was seen after 39 days. The Prophet declared: “Tomorrow, I will hand over the standard of Islamic army to such a person who is an impetuous warrior and not an absconder; he befriends God and His Apostle and is also befriended by them. God is sure to grant victory on his hands.” Every one of the Prophet’s Companions was anxious to be signalized on the morrow as the beloved of God and His Apostle.

On next morning, the Prophet found silence in the Muslim camps. He broke up silence and asked, “Where is Ali?” He was informed that he suffered with sore eyes and gone to cure his eyes. The Prophet became worried, and on this critical moment, he was inspired to “Call upon Ali, who is the epiphanic source of marvels. You shall find him a help for you in adversities. All anxiety and grief shall disappear through his authority, (say,) O’Ali, O’Ali, O’Ali (Na’de Aliyyun mazharul aja’ib tajid’hu avnal’laka fin nava’ib kullo hammin wa ghammin sayanjali bi wilayatika, Ya Ali, Ya Ali, Ya Ali). Syed Safdar Hosein writes in The Early History of Islam (Lucknow, 1933, p. 167) that, “Some traditions say that Ali was absent from the camp on this occasion, being at the time in Medina. The Prophet, however, saying Nad-i Ali, who appeared on the scene with his eyes badly sore.”

The instillation of the Divine message was tinkling in the heart of the Prophet. He exclaimed, Ya Ali adriqani, Ya Ali agisani (O’Ali! Catch hold me. O’Ali come to help at once). Ali made his presence in twinkle of eyes, saying Labaik Ya Rasulillah (O’ Prophet of God, I am present). The Prophet, taking Ali’s head into his lap, applied the saliva of his mouth to his eyes, and then gave him the charge. Ali proceeded the front and put Marhab to sword and subdued the fort.

The gist of the above examples is that those who wish to help God should help the Prophet, and those who intend to assist the Prophet should help the Imam of the Time, so that they may receive help of God, the Prophet and the Imam, in the form of external and internal guidance and as a result they will be provided with the means of success here and hereafter.
We have discussed above that the prophets sought help from different persons, and there is nothing wrong to seek the Divine help through the mediation of Ali, who is present and shall remain apparent in different forms (joma) till the end of the world.

The Koran says: “And to God belong the beautiful names (asma’ul husna), so call on Him by them” (7:180). In Kawkab-i Dhurri (3:29), there is a saying of Ali bin Abu Talib that, “I am the beautiful names (asma’ul husna) by which God has commanded people to call on Him.” According to the report of Abul Hamra, it is mentioned in Hilyatu’l Awliya that God told to the Prophet, “Muhammad is the best of My creatures. I helped him through Ali” (Ibid. 2:53). It is further mentioned on the authority of Abu Dhar Ghafari that the Prophet said, “Indeed, God has given power to this religion through Ali, and I am from him and about him is revealed in the verse (11:17), “Is he then (like unto him) who has a clear proof from his Lord” (Ibid. 2:145).
The Prophet implored according to the Koran, “And grant me from Your presence a powerful helper” (17:80). Moinuddin bin Safiuddin writes in Jami al-Bayan fi Tafsir al-Koran that Abdullah bin Abbas narrated, “This Koranic verse revealed on the eve of the Prophet’s migration from Mecca to Medina and his helper Ali bin Abu Talib selpt on the bed of the Prophet.”
The invocation of Ya Ali Madad imparts that the Imam of the Age, the bearer of the Light of Hazrat Ali, the first Imam, is a mazhar (epiphanic form) of marvels of divinity. He is a helper for seekers in adversities and all anxiety and grief disappear through the agency of his power and authority.
The Perfect Man who is God’s caliph on earth and on His behalf, the light of guidance and wisdom, is the means and the intermediary between God and His creatures and is the guide and helper of the people. It is inevitable then that people should have recourse to him and invoke Ya Ali Madad for help.

In sum, the Shi’ite sects believe that the Divine help can only be sought through the agency (wasila) of the Imam, who is apparent on earth in the progeny of the Prophet.

Ali samar’e Ali paiy’en, Ali samar’e sukh hoire’;
nipat niqat jo Ali vase’, pann Ali samarann nahi koire’ (ginan)
“Ali is accessible when he is remembered (because) the prosperity is (gained) in his remembrance. If Ali resides (physically) near and stickly (with you), even then there is nothing (more important) than the remembrance of Ali.”
Na’v kije’ Ali’ke’ na’m’ki, ane’ te mahe’ sacha bhari’e bha’r;
pavan jo chale’ prem’ka, to Ali utare’ par’re’ (ibid)
“Make a boat in the name of Ali, in which fill the load of the truth. If the wind of love blows, Ali will take you across.”

Ami pidhe’ vikh utare’, ane’ panni pidhe’ trasana bujai;
bhojan jame’ suradha bhange’, tem Ali na’m japanta patak jaire’. (ibid)
“Poison is shunned by sipping nectar, thirst is quenched by drinking water and hunger is broken by having meal. Likewise, the sins are vanished in chanting name of Ali.”
Imam Sultan Muhammad Shah said, “If you will keep remembering Murtza Ali all the times till last breath, he will then hold your hand” (Bombay, 28/12/1893).

In 1950, Imam Sultan Muhammad Shah visited Dakka, Bangladesh, where few Ismailis asked, “Mawla, we came here (East Pakistan at that time) in a Muslim country. Here we get offended in the Sunnis circle when we pronounce Ya Ali Madad with one another. May we pronounce Salam instead of Ya Ali Madad?” The Imam said, “If you don’t express Ya Ali Madad, will you then pronounce Ya Umar Madad?” The Ismailis became speechless. The Imam also said, “Ya Ali Madad is our sacred phrase, and we cannot compromise with others.”
In 1951, Imam Sultan Muhammad Shah arrived Bombay for gracing didar. The Ismailis from different cities and villages assembled in Bombay. There was a poor woman, who intended to present something to the Imam, but she had nothing to present. She found also nothing in home except some flour of millet and only a papad (a tasty food item). She prepared a bread of millet and a papad and put in the plate and went for having the didar. She was restricted at the gate. The volunteer asked, “What is this?” She said, “It is for Mawla Bapa.” She was asked to show it. She uncovered the plate and showed two items. The volunteer said, “Either throw it in the trash-bin or take it back to your home; then will be accessed.” She was absolutely disappointed and began to recite Ya Ali, Ya Ali, Ya Ali Madad, Ya Ali Madad.

Meanwhile, the car arrived and Imam came out. The Imam’s face was serious. The Imam called that volunteer and ordered to let the woman come whom he disallowed. The volunteer scared. The Imam also said, “She has brought something for me and you restricted her. Go and bring her.” The volunteer went out and brought her, who was chanting Ya Ali Madad, Ya Ali Bapa. She was brought before the Imam, who asked, “What do you bring for me?” She showed bread of millet and a papad. The Imam accepted it and said, “It is nice. I accept your mehmani. Khanavadan, Khanavadan.” She was overjoyed to its extreme that the Imam accepted her bread and papad.

In sum, we Ismailis must take lead in pronoucing Ya Ali Madad to our spiritual brothers and sisters. We must habituate ourselves to pay greeting of Ya Ali Madad to one another heartily, happily by casting smile on faces. This practice shall boost more and more integrity to the culture of Brotherhood and Sisterhood in our global jamat. Recently, Mawlana Hazar Imam also said, “And you should always have a smile on your face, that life should be good to you, it should fulfil your wishes.” (Aliabad, Hunza, 10th December, 2017), “I like my children to be happy, I like them to smile, I like them to have joy amongst themselves, and joy in my presence.” (Karachi, 17th December, 2017) and, “Nothing makes me happier than to see a smile on the faces of my jamat, you can be sure of that.” (Toronto, 18th November, 2017)

This is also a best means to teach the infants our cultural manner of offering Ya Ali Madad. When one comes and leaves the home, say Ya Ali Madad to the family members. Besides, when one goes to bed and awakes at morning, he must utter Ya Ali Madad on both times to the family members. This practice will reveal our security from our Imam round the clock.

Seeking help from the salutation of Ya Ali Madad produces a state of spiritual calm and satisfaction and a bitter taste of sorrow turns into sweetness. The momin remains undaunted in the face of the patience and perseverance and stands firm like a rock.

“Keep in your mind Ali of your Time, so that he may stretch out his hand to help you. For your own safety keep his name in your hearts and on your tongues, so that you may be guarded by the Lord of the Time from all calamities.”
(Pandiyat-i Jawanmardi, tr. Ivanow, p. 53)

Ya Ali Madad - Mawla Ali Madad
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Karachi: July, 2018