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

Imam Sultan Muhammad Shah said, “Ismailism is a reality in Islam. Islam is a foundation and Ismailism stands seventh in rank of its reality.” (Karachi: 15th April, 1922), and “Islam is a best religion, in which the Ismailism is praiseworthy. Other sects scattered, but the rope of the Ismailism is absolutely straight; coming direct from the Holy Prophet.” (Nairobi: 22nd February, 1937)

WHAT IS TARIQAH ?

The word tariqah (pl. turuq, tara’iq) is derived from tariq meaning a space between two rows of palm-trees. It is thus simply meant the way, path or road, as it is said in Arabic qatah atariq means he interpreted the road, and howalla tariqatah means he is following his own way. Salmon suggests in his Arabic Dictionary (p, 499) the derivation of tariqah from taraqa meaning “a string of camels following a difficult tract to a well.” The word tariq occurs nine times in the Koran. The tariqah is not only internal perception of the hidden meaning of the law, it also purports to be a total discipline aimed towards the progressive purification of the soul.

Rashid Ahmad writes in Islam and Current Issues (Lahore, 1990, p. 92) that, “However, prayers, deteriorated into the performance of some mechanical actions, do not provide warmth to the human heart. The theologians turned the shariah into formalistic ritualism. Soon a powerful group of God-intoxicated Sufis (mystics) revolted against the dry discussions of the theologians. They declared that the shariah of the doctors of the law is the beginning not the end. The Sufis introduced a new term tariqah, which denotes the way leading to union with the Truth. They claimed that the tariqah alone helps man to overcome his inner disease. By purifying his soul the believer can attain a stage where he enjoys the divine bliss. In fact, the main concern of the Sufis was the inner life of man. The new term became so popular that the distinguished divines started using it for spiritual attainment and the shariah became a system concerned with appearance alone”

Some people argue that the Prophet exhorted everything and did not conceal anything by quoting the tradition: “It is sinful to say that I have concealed anything revealed to me” (Tirmizi, 9:11 and Masnad, 6:241). The factual meaning of this tradition is that the laws of Shariah and Divine guidance revealed to the Prophet were delivered to the Muslims without concealing anything, but the inner dimensions contained in the revealed laws and guidance were interpreted secretly to few advaned believers. The thing which was revealed referred to the zahiri (exoteric) aspect, and the thing which was not revealed, but was the product of the interpretation (tawil) of zahiri aspect was the Sufi tariqah, for which the Prophet said, “If you know what I knew, you would laugh little and weep much” (cf. Mystical Dimension of Islam, 1975, 0. 31).

Once Hazrat Ali said, “I have such a knowledge in my mind that if I divulge it, you would tremble like a long rope that is let down in a deep well” (cf. The Secret of Anal Haq, Lahore, 1965, p.125). Sharani writes in Yawaqit wal Jawahir (Cairo, 1306 A.H., p. 20) that Imam Zayn al-Abidin said: “There is much mystic knowledge, which if I disclose, it will be said, ‘you are one of those who worship the idols.’ And the Muslims would deem it lawful to shed my blood and they will consider evil what previously they thought be good.” Ibn Arabi writes in Futuhat al-Makki (1:32) that Ibn Abbas narrates, “If I interpret the Koranic verse ‘Do you not see how God created the seven heavens alike’ (71:15), you will stone me to death.”

Abu Talib Makki also writes in Qut al-Qulub (Cairo, 1932, 2:26) on the authority of Bukhari that Abu Huraira relates: “I acquired two kinds of knowledge from the Prophet. I disclosed the one, and if I may disclose the second one, my neck will be cut off.” The esoteric teachings were not common but confined to some advanced believers. “Indeed, an intense, passionate spirituality is evident in the life of the Prophet and certain of his Companions and is part of the message of the Quran” (Encyclopaedia of Religion, London, 1987, 14:342).

If the Shariah is obligatory for all people without exception, the spiritual path, the tariqah does not make the same claim. That is to say it is only for those who are predisposed and called to set out on the great adventure, which is the quest for the Absolute Reality. The route of tariqah or its following is more difficult than other path. It is an esoteric and spiritual tariqah of Islam. Cap. W.B.S. Rabbani writes in Islamic Sufism (Lahore, 1984, p. 76) that, “Islam is made up of two aspects, the outer and inner. The outer aspect is called Shariat and the inner Tariqat” Prof. Masudul Hasan also writes in History of Islam (Lahore, 1987, 1:615) that, “There are two aspects of Islam, the outward and the inward. In the outward aspect of Islam, the emphasis is on the observance of law, in the inward aspect the emphasis is on seeking the Truth.”

Martin Lings is much explicit, writing: “The Quran is the book of the whole community, yet at the same time, and above all, it is the book of a minority, the book of a spiritual elect. It achieves this double aspect in different ways. Firstly, it is full of “open” verses which every believer can and indeed must apply to himself or herself, but which may none the less be said to apply pre-eminently to the Sufis” (What is Sufism, London, 1981, p. 27). Muhsin Fayd Kashani (d. 1680) writes in al-Safi fi tafsir kalam Allah al-wafi (1:31-32) that, “If someone claims that the Koran has only an exterior meaning, he speaks strictly from self and errs grievously.”

The adherents of Islamic Shariah are known as as’hab-i zahiri and the followers of the Tariqah are known as as’hab-i ilm-i batin. Kul Husayan writes, “The Shariah is in the tongue, the Tariqah in the soul” (cf. Bektashi Sairleri, Istanbul, 1930, p. 249). Mir Valiuddin also writes in The Quranic Sufism (Delhi, 1959, pp. 14-15), “The science of Shariat is ‘book of knowledge’ (ilm-i safina), but the science of Tariqat is ‘heart knowledge’ (ilm-i sina).” It implies that Shariah and Tariqah mean zahir and batin. The Koran (3:163) says: “Indeed, God conferred a benefit upon the believers when He raised among them an Apostle from among themselves, reciting to them His communication and purifying them and teaching them the Book (kitab) and the Wisdom (hikmah).”

Commenting on this verse, M.M. Zuhuru’d-din Ahmad writes in Mystic Tendencies in Islam (Karachi, 1981, p. 82) that, “The Sufi says that the term kitab (book) and hikmah (wisdom) in this context mean Shariah and Tariqah respectively. They say that the mission of the Prophet was two-fold, one to teach the knowledge of the Book which they call Shariah or ilmu’z zahir and the second to teach Hikmah or Tariqat, which is called ilmu’l batin. To teach the first kind of knowledge had been the mission of every prophet, but to teach Hikmah along with it was the special mission of the Prophet of Islam. The second kind of teaching, the Sufis say, he could not impart openly, since every man could not easily grasp its intricate and knotty problems. This esoteric teaching, therefore, he secretly conveyed to his more advanced followers.” The theory of

two-fold mission (zahir (exoteric) and batin (esoteric) of the Prophet is also mentioned in the Koran: “He has made complete for you His favours outwardly and inwardly” (31:20).

Hazar Imam said, “I want my spiritual children in the years ahead to understand the two concepts of Islam; the spiritual concept which is ours, and those of certain other branches of Islam, namely those who say no, there is no esoteric form of Islam, there is but an exoteric form.” (Bombay, 9th November, 1967).

WHO WERE AS’HAB AL-SuFFA

The sahaba (pl. as’hab) means the Companions of the Prophet. The plural “Companions of the Prophet” (as’hab al-nabi), otherwise known simply as the Companions (sahaba) is derived from the root s-h-b. The phrase as’hab al-nabi does not appear in the Koran. Nor does the plural form sahab occur there. Of the 94 times that the noun sahib and its plural ashab do appear in the Koran.

As’hab al-Suffa or Ahl al-Suffa was a group of the Prophet’s Companions. The suffa or zulla (bench or banquette) was a long, covered portico or vestibule, which formed part of the mosque at Medina. This was the sole home of these men, and they spent their time in study and worship. They are sometimes said to have been as many as four hundred. The prominent ashab al-suffa were Bilal bin Rabah, Salaman al-Farsi, Abu Ubayda bin al-Jarrah, Abu Yaqzan Ammar bin Yasir, Abdullah bin Masud al-Hudhali, Utba bin Masud, Miqdad bin al-Aswad, Khabbab bin Aratt, Suhayb bin Sinan, Utba bin Ghazwan, Zaid bin al-Khattab, Abu Kabsha, Abul Marthad Kinana bin Rabi al-Farisi, Abu Dharr Jundab bin Junada al-Ghifari, Abdullah bin Umar, Sufwan bin Bayda, Abu Darda Uwaym bin Amir, Abu Lubaba bin Abd al-Mundhir and Abdullah bin Badr al-Juhani (Kashf al-Mahjub, p. 81, by Hujwiri). These secret Companions are said to have become the early bricks of the Sufism. The Prophet imparted them the inner (batin) aspects of the faith, which was not divulged outside.

It is interesting that these advanced Companions addressed the Prophet as Mawla. Muhammad was the Prophet for the Muslims, but Mawla for Ashab al-Suffa.

The Koran qualifies the Prophet however three times as “your companion” and once as “their companion.” The as’hab al-nabi was a circle or body of the faithfuls who had seen the Prophet even if only for a short time, or at an early age. Amr bin Wasil al-Kinani Abul Tufail who died shortly after 720 is styled the last of the Companions and was quite a little child when he saw the Prophet. Another tradition has it that Abdullah bin Unais was the last to die among the Companions.

The Prophet exhorted Shariah openly, but its esoteric aspects imparted secretly to few advanced believers. Hudhayfa ibn al-Yamen in particular enjoyed such privilege; thus he became known as sahib al-sirr or sahib al-sirr al-nabi means the possessor of the Prophet’s secret (Bukhari, istidhan no. 38). One day, says Abdullah bin Jafar, the Prophet made me sit behind him on his mount and secretly whisphered to me (fa-asarra ilayya) a hadith that I would never tell anyone (al-Muslim, 5:165). Once the Prophet is reported to have conversed with Hazrat Ali for a very long time on the day of battle of Taif. Quoting this tradition, Fariduddin Attar writes in his Mathnawi Jawharu’dh-Dhat, a:135) that it was an esoteric conversation between them.

There were almost 175 Sufi tariqah, and among them the Shi’ite branch of Ismailis is a significant tariqah. The Ismailis advocate inner meaning of Koran and hadith. They are the adherents of interpretation (ahl al-tawil). Hazar Imam said, “Our Tariqah permeats not only the practice of the faith, but that intimate bond between man’s intellect and his faith.” (Karachi, 21st March, 1989),

“You cannot articulate the Tariqah without articulating the concept of Imamat.” (Vancouver, 25th August, 1992) and “I want to remind you that our Tariqah is not only exoteric, it is also esoteric. That means that each individual who practices our faith can, through his own initiative, his search, seek of happiness.” (Houston, 8th November, 1986).

ISMAILI – BATINI TARIQAH

The word batin is derived from batan means hidden, concealed, covert, inward, inner or esoteric. Ibn Taymiyya quotes Hasan Basari as related that, “Verily, each Koranic verse has an outer meaning and the inner meaning” (Majmu Fatwa, Riyad, 1382 AH, 13:231). Abu Na’im related from Ibn Masud in his Kitab al-Huliya as quoted by Suyuti in al-Itaqan that, “The Koran indeed revealed in seven words, and there is not a single word which does not possess its outer and inner meanings. No doubt, Ali bin Abu Talib completely commanded the knowledge of both outer and inner meanings.” Abdullah bin Masud said, “The Koran was revealed in seven letters. There is not a single letter but it has an exterior and an interior meaning and with Ali is the knowledge of these.” (Kitab al-Burhan fi tafsir al-Koran (1:21).

Yusuf al-Bahrani (d. 1772) quotes the Prophet as saying in Kitab al-Burhan fi tafsir al-Koran (1:17) that, “Among you is one who will fight for the tawil of the Koran as I have fought for its tanzil. That one is Ali bin Abu Talib.” In another tradition, the Prophet said, “I am the Lord of revelation (sahib al-tanzil) and Ali is the Lord of interpretation (shib al-tawil).” J.K. Birge writes in The Bektashi Order of Dervishes (London, 1937, p. 106) that, “This is understood to mean that Muhammad taught the external facts about what Muslims should believe and what they should do, but it is only through Ali that one can enter into an understanding of their deeper meaning.” The Ismailis are also called the Batiniyya (esotericists or interiorists) owing to professing inner aspects of Islam.

ISMAILI – SUFI TARIQAH

The word sufi is derived from safa means purity, because the foremost need in Sufism is to purify the heart. The Ismaili da’is during the 8th century formed a fraternal organization in Basra, known as Ikhwan as-Safa (Brethren Purity) due to advocating Sufic tariqah. Another view suggests that the Sufis are in the first rank (saff’i awwal). Some Sufis claimed their origin from the as’hab’i suffa (the Companions of the Prophet). Some assert its derivation from suf (wool) because of wearing woolen garment (jama’i suf). The phrase labisa’l suf means he clad himself in wool occurred frequently in early Islamic literature. When the ascetism passed into mysticism, the above words generally reduced to mean he became a sufi. Fariduddin Attar writes in Mantiq-ut-Tahir (London, 1924, p. 8) that, “The doctrines of the Sufi is ancient in Islam, and is much spread, especially among the partisans of Ali.” The Ismaili batini tariqah is the Sufi tariqah.

The Sufism is a form of tasawwuf, an umbrella term which refers to the inner mystical dimension of Islam. It is a code of heart (fiqh’l batin), the purification of soul (tazkiyat’l nafs) or the feeling of God’s presence (al-ihsan). Imam Sultan Muhammad Shah said, “You also incline your hearts in Sufism (mysticism). You should have aim at elevation yet lofty. The Sufism is the Tariqat (next to Shariat), it will lead you to the Haqiqat in piecemeal; you will start to fly. The insight soul will step upward in paces. When one step completed, you will be capable to scale next step.” (Dar-es-Salaam, 29th September, 1899).

In sum, every Ismaili is a Sufi, but every Sufi is not an Ismaili.

Khuda Sa’the’ la’ve’ dhiyan, Allah Muhammad ek pichhan,
Sat ahari sat bandhe’ moy, kahe’ gur Sohdev sacha sufi kahehi’e soi (ginan)

“One who focuses his thought with God, and recognizes exclusively Allah and Muhammad as One, and nourish relation with those who are lawfulers of food. Pir Sadruddin says that he is a true Sufi.”

ISMAILI – DARWISHI TARIQAH

The Persian word darwish is from the Pahlavi driyosh is most likely derived from darviza meaning poverty. According to another view, the word darwish is composed of two syllables, dar (in) and vish (thought) means in thought. The ultimate goal of the Sufi tariqah of darwish is self-realization, and for remaining in such state (in thought), they are also called darwish. The Sufis mostly in Turkey and Persia adopted the term darwish for them, thus there is no difference between them. Spencer Trimingham writes in The Sufi Orders in Islam (London, 1971, p. 264) that, “Of course, one is darwish and a Sufi at the same time and there is no essential distinction in theory.

The Sufi is a darwish and the darwish is a Sufi since neither can be in isolation from the other.” The Ismaili tariqah is thus also the darwishi tariqah in Islam. Imam Sultan Muhammad Shah said, “Your religion is a darwishi. You are also darwish and believers. You yourselves reflect and become steadfast haqiqi.” (Zanzibar, 9th September, 1899), “Your name is darwish and my name is also a darwish. If someone may ask me, “How is your religion?” I will reply at first that our religion is a darwish. Religion of the darwish is more unusual than any other.” (Zanzibar, 16th September, 1899), and “Our darwishi religion is called the haqiqi, which is practiced within heart.” (Surat, 12th October, 1903)

ISMAILI – FAQIRI TARIQAH

The Sufis in Damascus and some Arabian lands also became known as the faqir. The word faqir (pl. fuqara) is derived from faqar means poverty. The term serves to designate the Muslim mystic. The Koran says, “O men, you are the poor (al-fuqara) before God; He is the Rich” (35:15). It affirms the infinity of divine plentitude and, in the light of this richness, the state of man’s dependence and his utter indigence. The Prophet also said, “Poverty (faqiri) is my pride (fakhri).” Abu Sa’id Fazalullah bin Muhammad al-Mayhani said, “al-faqr huwa’l-ghina billah means the faqiri is a wealth in God (cf. Kash al-Mahjub, London, 1911, p. 22).

One of the Sufis defines the term faqir that, “The faqir is not be whose hand is empty of provisions, but he whose nature is empty of desires” (Ibid. p. 25). In sum, the tariqah of the faqir is the tariqah of the Sufis and darwish. “Hence, the term darwish referring to a person who possesses this “poverty” is the same as the Arabic term faqir used in Sufism for Muhammadan poverty” (The Encyclopaedia of Religion, 4:240). Imam Sultan Muhammad Shah said, “You take it as a certitude that there are two ways for mankind in world. One is the way of the faqiri (mystical path), another is the pompous way.

The way of the faqiri denotes becoming an angel, while pompous way means way of halting mere on earth. If you pursue pompous way, will stay on earth means you come down from high in hereafter, heart will be black and pride flares up. You do not conceive any sort of base work, you will become like an angel. You act like a faqir (mystic). It is not so that one is a faqir bereft of wealth, and yet who has wealth, but doesn’t have the faqiri (mysticism). The faqiri has no concern with opulence. It is so enough that one whose heart is like a faqir, it is a true and real faqiri. Whoever has no pride and pomp, his heart is true and clean, he will have requital of religion.” (Mundra, Kutchh, 17th November, 1903)

Faqiri mahe’n jo jiv laga’i’e, to neh surijan adaka pai’i’e;
Mintu’n kera ehi janno ka’j, nabi faqiri’se’ huve’ miraj;
Eh dawlat hai nabi’yu’n keri, isthi badhshai nahi bhaleri. (ginan)

“When one is heart-rendering in the path of faqir, he will procure immense divine love. It was the Lord’s stimulus that the Prophet achieved miraj (acension) due to professing path of the faqir. It is a treasure of the Prophets, and no kingdom is better than it.” Fakiri sab'se afzali, nahi koi esk'e’ tol're. (ginan) "The path of the faqir excels above all, none else equals it."

It is therefore crystal transparent that the Shi’ite Ismaili is a Batini tariqah, the Sufis tariqah, the Darwishi tariqah or the Faqiri tariqah in Islam. It is an intellectual tariqah. The cornerstone of the Ismaili tariqah is the concept of the Imamate. The Imam is a Spiritual Guide and exhorts his followers the interpretation in accordance with the time for their worldly and spiritual uplift. It must be noted that Ismaili tariqah is not a random offshoot of Islam, nor is it a hotchpotch of other faiths. Ismaili tariqah is the kernel of Islam that the Prophet himself very carefully separated from the common injunctions of the Shariah.
This kernel was kept reserved for the privileged few, and kept on the other hand the Shariah for the mass of ummah.

BIASED TENDENCY OF MUSLIMS

Let us pause awhile that due to weak consistency, the Shia Ismailis are baselessly misnamed in different terms particularly the Sunnis, not Shias. They applied for Ismailis inadmissible, inane, incredible, indecent and indiscreet words. They must keep in minds that the Ismailis are not orphans as their Living Spiritual Father is with them. It is hoped that henceforward such inaccurate portrayal and exazggeration will never become recurrence.

Hazar Imam said, “You have also been aware of the way in which our faith has been misrepresented and has been dragged around the world in very, very unacceptable terminology.” (Kampala, 27th May, 2002). The Imam also said, “But I don’t want to hear accusation ever from anybody about who is a Muslim or who is not, because only Allah has right to judge. So we should not become involved in theological discussions and when others get involved in theological discussion, we should tell them that Quran says lakum dinukum wa liya din.” (To you is your religion, and to me, my religion). (Rawalpindi, 23rd March, 1983).

Here the Imam quoted the Koranic verse 109:6 in the above farman.
Besides, the Koran also says, “Say: You will not be asked of what we are guilty, nor shall we be asked of what you do. Say: Our Lord will judge between us with truth.” (34:25-26), and also, “And if they reject you, say: My work is for me and your work for you. You are clear of what I do and I am clear of what you do.” (10:41)

On the contrary, it is a policy of the Ismailis under the paramount guidance of their Imam not to involve in polemics, if any or utter ill word against any denominations or sects of Islam.

The Imam said, “There are parts of the world where the faith of Islam is being looked at as a faith of division, a faith of cruelty, a faith of conflict. And I want to say to my spiritual children, though you may hear this, this not correct. Our faith, our values, the values of the Shia Ismaili Tariqah, are values of peace, of generosity, of harmony, of philanthropy, and of caring for the weakest in society. There is no reason that these values should, in any way, be changed as time moves forward. Keep those values, live those values, share those values with others. And I believe that the future
will show that these are the values which will be associated not only with the Shia Ismaili Tariqah of Islam but, indeed of Islam generally. Slowly, slowly, there is an image coming out of the Islamic world itself which will reconfirm this, these values which are ours.” (Vancouver, 10th June, 2005)

“The Nizari branch of Ismailis, the followers of the Agha Khan, vest all legal authority in their Imam, who is termed “Mawlana Hazar Imam (al-Imam al-Hadir), meaning the Imam who is Present and not in occultation.” (vide, Islamic Legal Orthodoxy (Salt Lake, 1998, p. 177) by Devin J. Stewart). Qadi Noman (d. 974) writes in Ikhtilaf Usul al-Madhahib (p. 21) that, “There are only three foundations of the law: Koran, Sunnah and the word of the Imam” (al’ amalu bi-zahiran kitab wa sunnah wa qawl al-i ’imah)

De Lacy O’Leary: “The Ismailians alone have inherited the accurate knowledge of secret mysteries bequeathed by Jafar as-Sadiq to his son Ismail.”
Norman A. Daniel: “It has been pointed out that it was only Ismailism that the Crusaders knew Shi’ism in Europe.”
Dr. Sami Nassib Makarem: “Without a complete understanding of Ismailism, therefore, the Muslims will never attain a thorough comprehension of Islam.”
Hossein Nasr: “The study of Islamic civilization and culture would not be complete without a careful consideration of the role of Ismailism in Islamic history.”
M.A. Younnis: “As far as is possible to ascertain, there is only one religion, or in reality, one branch of Islam, which has the genius to realize this necessity (of the Imamate), and which made it an important element of its system. This is Ismailism.”

Hossein Nasr: “Ismaili phisolophy, still not fully appreciated as a major element in the intellectual life of the Islamic community, stands as one of the richest schools of thought in early Islamic history.”

Dr. Sami Nassib Makarem: “The man is always in need of an Imam who teaches and directs him, and the continuous presence of an Imam on earth is absolutely necessary. He is the Ever-Living Guide.”

“Do you know? Your religion is excellent more than the ornaments. There is no other religion better than yours. If there are thousand diamonds and ornaments of invaluable values, even then these are matchless before the hair of your path. Your religion is so precious, therefore, do not become reckless with your religion.” (Imam Sultan Muhammad Shah, Dar-es-Salaam, 27th September, 1899).

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Karachi: April, 2024