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'UNDERSTANDING
ISMAILISM'
Section Three
Continued from Section Two
Ginans - Creations of anonymous
authors!
Professor W. Ivanow, a well known Russian scholar and a reputed
researcher of Ismaili history has translated many books and manuscripts
of Ismaili literature.
He writes in his book 'Ismaili Literature' (Tehran University Press
- 1963):-
"A great majority of gnans are the creation of anonymous authors.
Apparently quite a considerable proportion of those attributed to the authorship
of Great Pirs probably have nothing to do with them, and were
composed at a much later date.
This particularly applies to the gnans about various Pirs, their
miracles, their sayings". (Page 174)
Hundreds of Ginans which were composed by the children
and grandchildren of the Pirs were attributed to Pir Sadruddin and Pir
Hasan Kabirdin by these descendants. Writing new Ginans and selling them
to newly converted Khojas was the main source of income for these hundreds
of relatives of Pirs. Ismailia Association for India has confirmed these
facts and added that "out of 18 sons of Pir Hasan Kabirdin, 17 sons had
opened various religious Bazaars of their own and had started their own
independent factories. Some of these so called Sayyids had even established
their own sects.
In 1969, the Ismailia Association for India published
a series of "Collection of Ginans" (2nd edition). This series includes
Ginans composed by officially appointed authorized Pirs, Ginans by Sayyids
(descendants of the Pirs) whose names and brief history are published in
the introduction, and also Ginans composed by so called Sayyids, whose
historical record is neither available nor known.
Below are three excerpts from the introductions of this
series published from Bombay, India by the Ismailia Association:-
(Here appears in the book, the three excerpts in Gujrati)
Translation of the above excerpts:
1. Besides the authorized Pirs, descendants of the Pirs have
also propagated faith in the same manner as their fathers and grandfathers.
These descendants have composed some Ginans in which Sayyid Imamshah's
contribution is the greatest.
2. It should be borne in mind (by Ismailis) that many Ismaili
Poets, Philosophers and Bhagats (devotes) have written songs and
propagated the true path of Ismailism. Similarly Sayyids (and one Sayyidah)
have also composed Ginans and propagated the faith. These compositions
have been preserved in our religious literature. We have only to adopt
the preaching that are within these compositions (Ginans). But, the Ginans
of these composers cannot be given the same "weight"
as those composed by the authorized Pirs that were nominated by Imam-e-Zaman.
3. Who were the original creators (composers) of all
these sacred writings (Ginans)? In trying to find an answer to this question
it is being observed that it is likely that some Sayyids (descendants of
Pirs) might have added their names to the original Ginans or sacred writings
created by Pirs.
It is evident from the last excerpt that the Ismailia
Association is trying to impress upon Ismailis that although a Ginan may
mention the name of a Sayyid or Sayyidah as the composer it could be a
composition of an authorized Pir. In other words, it should be given the
same "weight" as an authorized composition.
The collection of "Ginans" published by the Ismailia
Association for India is made from the following categories:-
1. Authorized Ginans composed by appointed Pirs.
2. Devotional Songs composed by known Sayyids.
3. Devotional Songs composed by unknown Sayyids.
Officially, Ginans and Songs are both called
Ginans. Both are being equally honoured, trusted and obeyed by Ismailis,
because they bear the same nomenclature. In some cases the name of a father
appears as the creator Pir and his son's name appears, in the same verse,
as the reciter Pir. There are even cases where the prefix 'Pir’ is added
to the name of the composer when he is neither a Pir nor a descendant of
any Pir or Sayyid. Below is one such "Phony Ginan"
created during my lifetime.
Who wrote "Par karo beda Guruji"?
A Ginan which begins with "Par karo beda Guruji" is
often being recited in the Jamatkhanas of Canada. It is a "song" composed
by Head Master (Head Teacher) Hussain Gulamhussain Hussaini of a religious
night school at Khadak, Bombay, India in the 1940's. In those days I was
one of the teachers in that school. The Head Master had a poetic talent
and used to compose songs for students of the night school to sing in the
night school "Majlis". Later on, this particular song became a "Ginan".
Master Hussaini who had composed the song, under the pen-name of "Musst"
(in high spirits - carefree), became 'Pir Musst Musst Hussaini" instead
of 'Musst Master Hussaini". The majority of Ismailis do not know such historical
facts behind the origin of Ismaili Ginans. A missionary would not reveal
these facts, in order to preserve the "weight"
of Ginanic literature. They want Ismailis to obey each and every "Ginan"
with the same respect in spite of the fact that there
are more unauthorized Ginans than there are authorized ones.
Who wrote "Garbis" of Pir Shams?
Ismaili sources record that Pir Shame was sent to India
by one of their Imams from Iran. He was born in Iran. He died in Multan,
Pakistan (formerly India). The custodian of the shrine in Multan has a
genealogy tree (Sajrah) which records that he was born in Gazhni and came
from Afghanistan. He was not an Ismaili and he did not propagate the Ismaili
faith. However, the point to note is that he was a foreigner when he came
to India. History records that he traveled from Afghanistan to Sind, Punjab,
Kashmir and Tibet and settled in Multan (Punjab) where he died. Even the
Ismaili sources have no records of his stay in Cutchh, Kathiawar or Gujrat
where the inhabitants speak Gujrati.
In the Jamatkhanas of Punjab, Ismailis recite Ginans in Punjabi
which they say were composed by Pir Shams, seven centuries ago. In most
of the other Jamatkhanas the world over, Ismailis recite Garbis (folk songs
in Gujrati to which men and women would dance at a festival, with music),
Kathas, Salokas and Ginans in Gujrati which they claim were all composed
by Pir Shams. This entire collection in Gujrati language would be of over
2000 verses.
This gives rise to a series of questions:
1. When and where did Pir Shams learn Gujrati?
2. Why would he compose and sing Ginans
in
Gujrati before his non-Gujrati adherents?
3. Was the art of poetry writing in Gujrati
already developed 700 years ago?
Examining the standard of the language of the Garbis and
Ginans by Pir Shams, one can say that they are the work of an individual
well versed in contemporary as well as medieval Gujrati.
Who edited "Pir Pandiyat-i Jawan-mardi"?
It is interesting to note that in the Ismaili
Tariqah, one of the "Authorized Pirs" is a "Book".
The Book is supposed to have been written by a Nizari Imam whose name was
All, but who has been called Mustansir Billah II. The Book is called 'Pir
Pandiyat-i Jawan-mardi"
- a strange name for a Pir. For more details please read page 123
and 124 of 'A Brief History of Ismailism' by Abualy A. Aziz.
Professor W Ivanow translated "Pir Pandiyat-i Jawan-mardi'
into English and published the text of the work and its translation
through 'The Ismaili Society', Bombay, in 1953. Ten years later he wrote:-
"Taking into consideration the fundamental differences between various
versions of the text, mentioned in the Introduction, it is easy to suspect
that the work (Pandiyat-i Jawan-mardi) has passed through the hands of
Khayrkhwah (Herati) who had no scruples about 'editing' it, and probably
ultimately it reached India in his version".
'Ismaili Literature' Tehran University Press, 1963. Page I39
Who wrote "Kalam-i Pir"?
Khayrkhwah Herati is also suspected by Professor Ivanow
of committing 'the worst plagiarism" and converting "Haft-bab-i Bu Ishaq"
(Haft-bab written by Abu Ishaq Quhistani) into "Haft-bab-i Shah Sayyid
Nasir" (Haft-bab written by Sayyid Nasir-i Khusraw), otherwise known as
"Kalam-i Pir". This book is considered as "Pir", by Ismailis of Badakshan
and Northern Pakistan. It has also been translated by Professor W. Ivanow
into English in 1959.
"Editing" of books written by Pirs and Imams is not
an uncommon practice in this Unique Tariqah. The "edited" version is treated
with the same veneration and glory as if it was the original unedited version,
because an Ismaili cannot distinguish the edited portion from the unedited.
Who were "Khojas"?
Pirs had converted Hindus into Khojas and not into Ismailis.
It has been a subject of debate whether the converted Khojas were Shias
or Sunnis. History records and 'Noorum Mubin' confirms that prior to the
arrival of Aga Khan I, in India from Iran in 1843, all the essential communal
ceremonies of the Khojas, such as marriages, deaths, circumcisions, Fatehas
etc., were being performed by Sunni Mullahs as per the traditions of 'Ahle
Sunnat'; showing that the names of Shia Imams were not included in these
rituals. 'Noorum Mubin' records that in 1271 A. H. Aga Khan I issued a
"circular" to the Khojas asking them to change these ceremonies to 'Shia
Tariqah' and rituals to be performed by Shia Maulvis and Sayyids, instead
of Sunni Mullahs. For 20 years, the influential Jamati members in Cutch
and Kathiawar disputed the change and the authority of Aga Khan and his
circular 'Noorum-Mubin' records that a compromise was reached between the
disputing Khojas and Aga Khan I. Khojas agreed to abide by the circular
except in the matter of marriages, where the Nikah ceremonies would continue
to be performed as per 'Sunni Tariqah'.
Slowly the term "Khojas" was phased out and the Khojas
became known as 'Ismailis" (followers of the 6th generation of Ali, called
Ismail), hence followers of Ali (Shias) in their true sense. In North America
the name Ismail has often been confused with Ishmael, the eldest son of
patriarch Abraham.
For further information please refer to Noorum Mubin
pages 438 and 439. Also, a booklet published in 1932 by Universal Printing
House, Karachi, written by K. Goolamali, entitled 'An Appeal to Mr. Ali
Soloman Khan'. Abualy has recorded a very brief account of the above but
the equivalent dates in A.D., recorded by Noorum Mubin and Abualy differ
Noorum Mubin records that 1279 A.H. = 1832 A.D. and 1293 A.H. = 1866 A.D.
Abualy records that 1252 A.H. = 1836 A.D. and 1282 A.H. = 1866 A.D.!
Who made "w'Allah" ("By God!"),
into Allah?
Over a period of seven centuries, the original Ginans
have gone through lots of transitions. Most of the old Ginans have either
been lost or removed from circulation permanently In their places new Ginans
have been added. Ginans were composed by Sayyids (male and female) until
the last century. Many Ginans have been edited by the Ismailia Associations.
Some Ginans are banned by the Imams. Others have been modified or recast
to incorporate Shia beliefs or to glorify the image of Ali. For example,
the word "Hari" has been replaced with "Ali", "Swami" is changed to "Sami'
and "w'Allah e'hi Imam" meaning "By God! that (Islam Shah) is Imam" has
been altered to read "Allah e'hi Imam" meaning "Allah that is (equal to)
Imam", (nauzbillah). The texts of some of these Ginans are beyond human
reasoning and logic. Yet, in spite of these corruptions, Ginans are the
basis of Ismaili beliefs. Ismailis burst with joy and pride when they sing
"Allah e'hi Imam" not knowing that they are uttering a blasphemy and committing
a heinous sin.
On pages 136 and 137 of ‘Ismaili Tariqah' Abualyhas
quoted nearly a dozen or so Farmans of Aga Khan III on Ginans. Reproduced
below are three Farmans:-
"Pir Sadruddin composed the Ginans, in Indian languages, which are
the extracts from the Quran".
"Pir Sadruddin has given you, in his Ginans, the tafseer (interpretation)
of the Quran-e-Shariff".
"Pir Sadruddin has guided you to the Right Path. If (instead) you
will follow the path of the Moguls and the Arabs, you will be lost".
Prophet Muhammad came to India as
"Pir"!
On page 133, Abualy has quoted a Ginan of Pir Sadruddin
in Gujrati and has given the translation thereof as under:-
(Here, in the book appears the text in Gujrati)
Translation:
"Before the creation there was Nabi Mohammed Mustafa.
The same Murshid has come to India."
Such fantastic claims made in the names of Fire are the
basis of the Ismaili Tariqah's bizarre teachings and beliefs of the repeated
incarnations of Hazrat Ali and Nabi Muhammad as the 'Avtaras' of Hindu
deities; 'Vishnu' and 'Bramah' respectively, from before the Creation.
Ismailis are also taught that the Pirs who
came to India were the holders of the Noor of Prophet
Muhammad - the Bramah,
and the Aga Khans are the
final Avtaras of Lord Vishnu.
Rama and Krishna were also Avtaras of Vishnu.
Prophet acknowledged Ali was
the Creator!
Quoted below is another "Unique Ginan". The Ginan is
published under a collection entitled "Momin Chetavni". This Ginan is in
connection with the birth of Ali ibn Abu Talib. It narrates a dialogue
between Muhammed Mustafa (who was not yet Prophet and was 29 years of age)
and a group of Angels who had come down from heaven to see Ali ibn Abu
Talib, who had just been born.
(Here in the book appears three verses of the Ginan in Gujrati)
Translation:
'When Nabi Muhammed, the leader of the Angels, returned after doing
his Salaam (to Ali), the Angels said to Nabi Muhammed "He (Baby Ali) is
the creator of 'Arsh Kursh' (Heavenly throne); He (Ali) is the one who
has commanded us and kept us under your leadership. He is indeed the same,
without any doubt: Then Nabi Muhammed replied "Brother Angels, let me tell
you my thoughts; He (Baby Ali) has made known to
me, he is the Creator of this Universe".
Can these Ginans be considered as the "extracts from
the Quran"? Does the Quran speak of "Ali the Creator of this Universe"?
Additional Note: Why
is Karim Aga Khan NOT STOPPING his
followers from reciting such Ginans, if he
is in reality what he claims to be (a direct descendant of the Prophet)?
No Muslim in his right mind would believe a single verse
of the above Ginans. Any individual (Muslim or non-Muslim) who has read
the history of the Great Prophet of Islam would say that when the
Prophet Muhammad heard Angel Jibrael (Gabriel) for the first time in his
life, it was in the cave of Mount Hira and he being about 40 years old.
If the Prophet at the age of 29 years knew "Ali is the Creator of this
Universe" then why did he go to Mount Hira? Why was the Prophet shocked
to hear the voice of Angel Jibrael in the cave, if they both had known
each other and spoken before? Finally, who told the Pir what the Prophet
said to the Angels 700 years ago? Such Ginans are the basis for establishing
the "Unique Supremacy" of Ali and his successors,
the Aga Khans.
Allah created Adam and gave him wisdom. He implanted
in him the faculty of knowledge and judgement, before sending him upon
this earth. He also gave him the power of reasoning, intuition and instinctive
feelings. He therefore enjoys a special place within the creation of Allah
- "Ashraful Makhlukat". Allah has honouredd AAdam to be His vicegerent on
earth - "Khaliful Ardh". We, the human race, inherited these faculties.
Today, the sources of acquiring knowledge are unlimited and easily accessible.
This makes one wonder why Ismailis of this 20th century who are so advanced
and discerning in managing their financial affairs, become so
gullible as to place their entire confidence in Ginans, and base
their religious beliefs on such bizarre Ginanic legends of Ali and Nabi
and not upon the Quranic teachings?
The Quran teaches: "Say I (Muhammad) am no more than a human being
like you".
Holy Quran 18/10
As for the supremacy of Hazrat Ali; in the Fatimid period
(i.e. pre-Alamut and pre-Ginanic period), Ali was considered as "al-Wasiyin
wa Wazir Khair al-Mursalin", meaning "the distinguished Nominee and Representative(Wazir)
of the Messenger". These words were inscribed on the obverse of the Fatimid
Dinars to describe their Imams - the descendants of Ali.
Should not the Aga Khan ask his followers to consider
him,
'Wazir of the Messenger', since he claims to be a descendant of
the Fatimid Imams?
Who are Moguls and Arabs?
Incidentally, there is another Farman of Aga Khan III
which speaks of Moguls as being "beggars" and Arabs "like donkeys' and
"what will they teach Ismailis?" The Farman is in "Khojki" (a script especially
developed by Khoja-Ismailis, for private records and secret writings).
This Farman was made on August 20, 1899 in Zanzibar, Africa.
(Here appears in the book, the original text of the Farman in Khojki).
Translation:
"Pir Sadardin has shown you the straight path, if you leave that,
and walk upon the talks of Moguls and Arabs, then you will fall down. Arabs
are like donkeys. What will they teach you? They themselves do not
know anything, then what will they teach you? Moguls seek alms in every
country. What will they teach you? If you follow their talks, then you
too will become donkeys".
(Bahere Rehmat, pages 30 & 31)
Aga Khan III tells Ismailis in the Farman that if they
follow the words of Moguls and Arabs they will fall down and become like
donkeys. The question is, who was Aga Khan III? Did he not call himself
a Hashemite? Who were Hazrat Ali (r.a.) and Nabi Muhammad (s.a.s.)? Finally,
who is Aga Khan IV? Is he Italian, French, British, Irani or an Arab? He
calls himself Karim al-Hussaini. Who were Hashem and Hussain, if not Arabs?
Muslims - those who submit to Allah - have based their
religious beliefs by reference to the "Words of their
Creator" - the Quran. Ismaili Momins - those who submit to their
Imams - have based their religious beliefs by reference to the "words
of Poets" - the Ginans. Which Tariqah is on the right path? Allah
says:
"Shall I inform you, (O people!), on whom it is that the evil ones
descend? They descend on every lying, wicked person, (into whose ears)
they pour hearsay vanities, and most of them are liars. And the
Poets, -- it is those straying in evil, who follow them: Seest thou
not that they wander distracted in every valley? And that they say what
they practise not?" Holy Quran 26/221 to 226
Unique Du'a
In the Ismaili Tariqah the first Article of Faith
is a Declaration of faith, the second is Baiyat (oath of allegiance to
the Imam) and the third is Dua (prayer). In Islam the first article is
a Declaration of faith and the second is Salat - the canonical daily prayers.
In the Persian and Urdu languages they are called Namaz.
An Ismaili is enjoined to perform only three obligatory
prayers (Dua). A Muslim is enjoined to perform five obligatory prayers
(Namaz) every day. When possible, prayers must be performed in congregation,
especially the Friday noon prayers. In the Ismaili Tariqah there is no
noon prayer (Dua) on Frin. Ismaili Momins - those who submit to their
Imams - have based their religious beliefs by reference to the "words
of Poets" - the Ginans. Which Tariqah is on the right path? Allah
says:
"Shall I inform you, (O people!), on whom it is that the evil ones
descend? They descend on every lying, wicked person, (into whose ears)
they pour hearsay vanities, and most of them are liars. And the
Poets, -- it is those straying in evil, who follow them: Seest thou
not that they wander distracted in every valley? And that they say what
they practise not?" Holy Quran 26/221 to 226
Unique Du'a
In the Ismaili Tariqah the first Article of Faith
is a Declaration of faith, the second is Baiyat (oath of allegiance to
the Imam) am the Quran, he goes into
bowing position (Ruku). After Praising and Glorifying the Lord in the Ruku,
he resumes the standing position and goes into Prostration (Sajdah) An
Ismaili recites his (or her) entire Dua in a squatting position, and as
such, does not do the Ruku.
"O, ye who believe! Bow down (Ruku) and prostrate (Sujood) yourselves
and worship your Lord and do good that ye may prosper".
"Woe unto the Rejecters of Truth on that day! and when it is said
unto them: Bow down (Ruku), they bow not down.!"
Holy Quran 22/77; 77/47-48
A Muslim, upon meeting another, would greet him with "Peace
be upon you" or "Peace be upon you, and Mercy of Allah, and Prosperity"
and he would be reciprocated with a similar or better greeting. An Ismaili,
upon meeting another, would say: "Ya Ali Madad" (O Ali, Help) and he would
be reciprocated with "Mawla Ali Madad" (Our Lord Ali, Help).
The entire Islamic Ummah (Brotherhood), including all
schools of thought of Sunni and Shia Tariqahs (except Ismailis), recite
"Subhaanna Rabbiyal Azeem (Glory to my Lord the Great) while in Ruku, and
"Subhaanna Rabbiyal Aala" (Glory to my Lord the Highest) in their Sujood.
Ismailis do not recite the above two phrases. They glorify Ali and his
sword "Zulfiqar" in their Dua. They recite "La fata illa Ali la saifa illa
Zulfiqar" ("There is no Hero except Ali, there is no sword except Zulfiqar").
An individual is meant to be in communication with his Creator in his institutional
prayers. Are Ismailis trying to communicate to (i.e. inform) Allah that
Ali is the only Hero or Victorious one from amongst His creation and his
sword is exceptionally divine?
At the end of their Dua, Ismailis shake hands with the
persons (male or female) sitting on either side of them, saying "Shah-jo-deedar",
meaning "May you have Deedar (glimpse) of Shah (Hazar Imam - the Aga Khan)".
Whereas, a Muslim worshipper turns his face to the right saying "Assalamu
allai kum wa rahmattu Allah", meaning "Peace be upon you and Allah's mercy";
and then turns his face to the left saying the same words. Thereafter he
raises his hands, seeks forgiveness, etc., etc., and concludes his prayers
by reciting "Praise be to Allah, Lord of the worlds".
"Those who believe and work righteousness, their Lord will guide
them because of their faith: Beneath them will flow rivers in Gardens of
Bliss. Their prayer therein will be: "Glory to thee, O Allah!" and their
greetings therein will be: Peace. And the conclusion of their prayers
will be: Praise be to Allah, Lord of the worlds!"
Holy Quran 10/9-10
Double Standards
Reproduced below are a few excerpts from the book of
Dua to show the kind of Standards upheld. Addressing Allah, in Part II
of Dua, Ismailis recite:-
"Oh Allah, O our Lord, from Thee is
my help and
upon Thee is my reliance. Thee alone we worship
and from Thee alone we seek help".
Immediately after this, they recite:
"O Ali, come to my help by Thy favours".
In Part III of Due, they recite:
"Seek at the time of difficulty the
help
of your Lord, the present (Imam) Shah Karim al-Husayni".
There are two points worth noting:-
1. The sincerity and earnestness of "Thee
alone" expires and vanishes the moment they seek help from Aly,
besides Allah.
2. The wording of the excerpt from Part III indicates that
it is neither a supplication to Allah, nor to Aga Khan. It is like a command
or a sermon to the reciter. And yet, it forms an integral part of a prayer
to Allah.
In the fifth part of the Dua (Ritual prayer),
there is a 'Tasbih' in which Ismailis recite "O Aly, O Muhammad; O Muhammad,
O Aly", eleven times. Allah says:
"And the places of worship are only for Allah, so invoke not
unto anyone along with Allah"
Holy Quran 72/18.
Ismailis recite 'reconstituted'
verse in Dua
As a rule, a Muslim would not recite a partial or incomplete
verse of the Quran in his (or her) Salat. A Muslim could never imagine
that someone would knowingly ask his fellow Muslims, by virtue of his authority,
to recite in their daily Salat, the beginning of verse "A" coupled and
connected together with the end part of verse "B", from a totally different
chapter of the Quran. It would be a great shock for Muslims, as well as
for the majority of Ismailis, to learn that Aga Khan has commanded Ismailis
to recite such a "reconstituted" verse in their daily Dua. The reconstituted
verse is an admixture of an incomplete verse 4/59 and an incomplete verse
36/12.
Salat means contact prayer. In his Namaz, a Muslim is
expressing his feelings and thoughts to Allah -- the Glorious Author of
the sacred verses of the Quran. Knowingly interchanging the lines of two
verses and connecting the message of one incomplete verse to another incomplete
verse whilst reciting the prayer is to convey to the Author that he knows
a better formation or the correct arrangement of the revealed text. To
delete the bottom half of the one verse and the top half of the other verse,
is to express that he (a Muslim - one who has submitted himself to Allah)
is a better editor and is more knowledgeable to judge and decide what is
essential and what is superfluous (nauzbillah). Commanding with his authority
one million Muslims (Ismailis) to repeat the "reconstituted and edited"
verse, three times a day for a period of over 30 years, is to endorse and
establish the "edited version" as opposed to the "Original Text". Such
an "Edited Salat" is neither a supplication nor a glorification. It is
a profanity and sacrilege. Even from a worldly point of view a similar
act of editing and then reconstituting the works of say Homer or Milton,would
be an act uncondonable by society It would be a serious affront to these
great poets. How great then the affront to Allah?
Two Duas (Pakistani and African)
The old Due, which is alleged
to
have been given by Pir Sadruddin, was in Gujrati. In 1956, this was replaced
by a new Dua in Arabic. This Dua was formulated and authorized by the Farman
of Aga Khan III. It was introduced in Africa by Karim Aga Khan and into
the other parts of the world through the Ismailia Associations. In those
days I was living in Karachi, Pakistan. The Ismailis of Pakistan were commanded
by Aga Khan III to recite in their prostration, "Allahumma laka sujoodi
wa ta'ati" meaning "O Allah to Thee is my prostration and obedience".
I had occasion to visit my parents in Congo, Africa
and was surprised to hear the Ismailis of Africa reciting "al-Imamul haziril
maujood li zikrihis sujood" meaning "the present
Imam, to whose name prostration is due", instead of the above mentioned
phrase being recited in Pakistan. Aga Khan III had devised two Duas; one
for the Ismailis of the Islamic States and the other for the Ismailis of
the non-Islamic States. What a Unique Deception!
One could deceive the Government of Pakistan and its citizens, but Allah
knows what was in the hearts and what was on the tongues of Ismailis and
their Imam.
"Verily Allah is Aware of what is hidden in the breasts"
Holy Quran 39/7
Ismailis of Africa were also commanded by Aga Khan III
to say an extra phrase in their daily prayers; "Ya hazir ya maujood fee
kullil wujood" which meant "O Ye (Hazar Imam) who
is apparent, O Ye who is present in all existence". Today, every
Ismaili recites what was ordained for the Pakistani Jamat.
An Ismaili might say agreed we had two Duas, but that
is history; today under the leadership of Aga Khan IV, we have a uniform
code of religious practices and conduct, the world over. But the facts
show it is otherwise.
1. In Pakistan, under the auspices of Aga Khan's Institutions,
Ismailis have been getting together to offer Juma Namaz (Friday afternoon
Islamic congregational Prayers) for the last couple of decades. Juma Namaz
for Ismailis, outside of Pakistan, however, is unheard of. Many Ismailis
may be surprised to learn of this for the first time.
2. In Pakistan, many Jamatkhanas - old and new - have facilities
for Wadu (ablution) like in Islamic Mosques. The newly built prestigious
Jamatkhanas constructed at a cost of millions of dollars outside of Islamic
States like Burnaby Jamat-khana in Canada (foundation laid 1982) and London
Jamatkhana in England (foundation laid 1979), have no such facilities.
They have toilets for men and women but no place to perform Wadu after
the use of toilets.
3. In Pakistan, marriages of Ismaili couples are registered by the
Jamati Officers after the couples have gone through the solemnity of 'Nikah'
(an Islamic ritual for the marriage vows), In North America the marriages
are registered without going through the 'Nikah' ceremony. A few Ismaili
couples in Canada have of their own choice opted for 'Nikah'. Those couples
have to find their own Mullah or a scholar who can perform the 'Nikah:
In most cases they have invited Sunni Imams from the Mosques, to perform
the ceremony. A request for a uniform marriage custom for Ismailis was
made, but so far it has not been responded.
An Ismaili begins his Dua with the popular seven
verses of Sure al-Fatihah. Thereafter he recites a few phrases in Arabic
which are ordained by Aga Khan. These phrases glorify Hazrat Ali and Hazar
Imam, besides Allah. Thereafter he goes into prostration and sits up and
recites the under mentioned "reconstituted and edited"
verse, the text of which is reproduced photo mechanically from an
official book of Dua, transliterated and translated by The Ismailia Association
for Pakistan, and published by The Shia Imami Ismailia Association for
Africa, Mombasa, Kenya (1963).
Arabic text: (Here appears in the book, the Arabic Text).
Transliterated text: Ya ayyuhal-lazeena amnoo, ati-Ullah wa
ati-ur-Rasoola wa Ulil Amri minkum. Wa kulla shai'in
ahsainahu fee Imammim-mubeen.
English translation: O ye, who believe! obey God and obey the
Apostle
and (obey) those who hold Authority from amongst
you. And we have vested (the knowledge and
authority) of everything in the manifest Imam.
Gujrati translation: (Here appears in the book, the Gujrati translation).
The majority of Ismailis do not have the faintest notion
that the verse under question is a combination of two "edited" verses from
the Quran. The top portion of the text is the beginning of verse 59 of
chapter 4 and the last line is the end portion from verse 12 of chapter
36, of the Quran. In the Ismaili Tariqah, recitation of this reconstituted
verse in the daily Dua is made obligatory, and, unlike in the Namaz, it
cannot be substituted with any other verse or verses from the Quran. Anyone
who has not read the original text of the Quran in Arabic or its transliteration,
would not be able to detect the editing, because the coupling of the two
partial verses is done in such a professional manner that the enjoining
fragment begins with the word "wa" in Arabic, meaning "and". In the Gujrati
translation, verse 59 ends with a comma (,) instead of a period (.), and
then continues further with the portion from verse 12, making the two separate
verses into one.
Motives behind editing of verses
To pinpoint the motives, one has to divide the "reconstituted
verse" into two sections (A & B) and then study them individually.
The translation of section A of the reconstituted verse reads:
"O ye, who believe! obey God and obey the Apostle and (obey) those
who hold Authority from amongst you".
The entire verse 4/59 reads as below:
"O ye, who believe! obey Allah and obey the messenger and those
who hold authority from amongst you; and if ye have a dispute concerning
any matter refer it to Allah and the messenger if ye are believers in Allah
and the Last Day. That is better and more seemly in the end".
Reading the entire text, it is quite simple and easy to
see what was expunged and why. The object was to hide that part of the
Original Message that could open a door for Ismailis to step forward and
question the decisions taken by "those who hold authority from among you"
(Ulil amr minkum). The obedience to Aga Khan, the "Ulil amr minkum", would
no longer remain unequivocal and unopposed.
Imam's decision can be disputed
- The Quran
The deleted portion clearly indicates that a believer
can be at variance with his "Ulil amr minkum" (Imam) and can dispute Imam's
judgement. Furthermore, in the event that a dispute is raised, concerning
any matter then the Quranic Laws will overrule the Commands of an Imam
by virtue of the proviso stipulated in the omitted portion of the Supreme
Command of Allah. If an Ismaili is a believer in Allah and the Day of Judgement,
then obeying the Quranic Laws is the right course, whether the "Ulil amr
minkum" likes it or not. Farmans of an Imam can be disputed, but not the
Commands of Allah.
"None can dispute concerning the Revelations of Allah save those
who disbelieve, so let not their turn of fortune in the land deceive thee".
Holy Quran 40/4
To establish the motive behind the editing of the section
B, the end portion of the reconstituted verse, one has to compare
the translation of the fragmented portion, as it appears in the book of
Dua, with the entire verse as it appears in the Quran.
The well known translator Abdullah Yusuf Ali's
translation of verse 36/12 is:
"Verily We shall give life to the dead, and We record (naktubu)
that which they send before and that which they leave behind, and of all
things have We taken account in a clear book".
Translator M. M. Pickthall's translation reads:
"Lo! We it is who bring the dead to life. We record that which they
send before (them), and their footprints. And all things We have kept in
a clear register".
Below is the translation of the fragmented verse as it
appears in the book of Dua, published by the Ismailia Association for Africa,
Mombasa. Please note that the preceding three lines from the original verse
have been intentionally expunged by the one who created this Unique Dua
for Ismailis. As mentioned before, the Dua was authorized and given to
his followers by Aga Khan III.
"And we have vested (the knowledge and authority) of everything
in the manifest Imam."
There is no explanation given as to why or from where the
words "the knowledge and authority" within the brackets, have been inserted.
Ismailis who memorize the above translation, always quote it inclusive
of the words within the brackets, as if these words were part of the Revelation.
Even the missionaries who preach the subject of Imamat say that Allah has
vested the knowledge and authority of everything in Mawlana Hazar Imam
- the Aga Khan.
In line with all other Ismaili authors of the past and
present, Al-Waiz Abualy has over and over again quoted the above mentioned
last line of verse 36/12 in his book. Ismaili authors do not publish the
verse 36/12 in full, although it is only a small verse of just four lines.
The reason is obvious. Whichever way they switch the words and tamper with
their translation, under no circumstances would they be able to make the
translation of the first three lines of the text so as to connect it with
the distorted translation of the fourth line.
Attribution of the word "Imamim-mubeen" to
a living person makes it totally impossible for the translator to translate
the word "naktubu" of the second line. The
word "naktubu" means "we write" or "we
record". How can a translator justify the act of "writing" to be
an act of "vesting in a living person and his successors"?
On the other hand, it is very simple for the translators
like Yusuf Ali or Pickthall to justify their translations of "Imamim-mubeen"
as "clear book" or "clear
register" because in verse 46/12 Allah has called the "Kitabu Musa"
(Book of Moses) - "Imaaman".
Double Prostration
Some Ismailis would say the Aga Khan is God, period.
They would attribute 100% divinity to their Imam (nauzbillah). To read
more on the subject of Absolute Divinity, please click HERE
. Some would observe the age old practice of "Taqiyya", meaning,
permissible dissimulation; believe one thing with your heart but say another
with your mouth in public. Most of the Ismailis are so confused that they
avoid discussing the subject in order to escape embarrassment. There are
some Ismailis who openly deny the Age Khan's divinity. Ismaili scholars
and missionaries are also divided on the issue. As we will see ahead, their
Imam has created more confusion than clarification on the fundamental issue
of divinity. That not withstanding, all these
Ismailis, wherever in the world they may be living, go to their
Jamatkhanas and recite the same Dua. In the Dua they prostrate and recite:
"Allahumma laka sujoodi wa ta ‘ati" meaning
"O Allah, to Thee is my prostration and obedience".
Immediately after the last prostration of the Dua, they
an join in the supplementary Dua called "Tasbih". At the end of the "Tasbih"
they go into physical prostration, touch their foreheads to the floor and
recite:
"Accept our humble beseeching of Tasbihs
(for forgiveness of sins, pleadings for prosperity,
pleas for health and wealth, petitions for easing of problems,
etc, etc) in Your presence, Mawlana (Our Lord), Shah (King), Karim
al-Hussaiyni (Karim Aga Khan), Hazar (Present) Imam."
What a Unique Prayer and Unique Supplementary Prayer. Double
Prayers and Double Prostration. One to Allah, the other to Aga Khan.
Aga Khan has yet to disclaim
Divinity
Whenever an article (e.g. LIFE, International - December
1983) or an author (e.g. Mihir Bose in 'The Aga Khans') labels the Age
Khan as a "Living God", he reacts and vehemently denies, through his lawyers
and secretariat, any claim of divinity either by himself or his grandfather.
Yet, neither he nor his grandfather has ever told their followers to stop
attributing divinity to them, or to stop seeking forgiveness from them
for sins, or to stop prostrating in the Imam's name or to stop reciting
Ginans which openly attribute Total Divinity to him - in spite of appeals
and requests by both, Ismailis and non-Ismailis, that this be done.
If Karim Aga Khan had taken a firm and consistent stand
either way on the issue of divinity and also acted accordingly within,
as well as outside of the community, then the Ismaili Tariqah would no
longer be called a Unique Tariqah. It would either be an "Islamic Tariqah"
in its true sense or a totally "Non-Islamic Tariqah".
In Karachi, Pakistan I had paid a sum of rupees fifty
one into the treasury of Aga Khan and taken my turn standing in a long
queue for a special "Chhatta" (forgiving of sins
by sprinkling holy water), by Karim Aga Khan. One by one, each Ismaili
who had paid the prescribed amount for "Mahadan Ka Chhatta" (Day of Judgment's
Chhatta) and was of over the age of 45 years, approached the Aga Khan.
He sprinkled holy water on the face of each and said: "I have forgiven
your sins". On the Day of Judgment, we would not be questioned about the
forgiven sins. Before forgiving my sins, he did not question me what my
sins were, as if he knew everything. He spoke in my ear and said that all
my sins were forgiven. Does it not require divinity to forgive all
sins?
....And who can forgive sins except Allah?"
Holy Quran 3/135
Before that, in Bombay and Poona, India, his grandfather,
Aga Khan III, had sprinkled water on my face and forgiven my sins on many
many occasions. These ceremonies of "Chhatta for the Day of Judgement"
have been performed, even after the denial of Divinity in the High Courts
of London in 1986.
Now the question is: Can these Ismailis turn around
and question the authority of Karim Aga Khan and his grandfather for forgiving
the sins or all sins since he has publicly denied that either had Divinity?
Can they ask (claim) for financial and spiritual
restitution?
After studying the past as well as the present performances
of the Jamat, even an Is Khan.
Aga Khan has yet to disclaim
Divinity
Whenever an article (e.g. LIFE, International - December
1983) or an author (e.g. Mihir Bose in 'The Aga Khans') labels the Age
Khan as a "Living God", he reacts and vehemently denies, through his lawyers
and secretariat, any claim of divinity either by himself or his grandfather.
Yet, neither he nor his grandfather has ever told their followers to stop
attributing divinity to them, or to stop seeking forgiveness from them
for sins, or to stop prostrating in the Imam's name or to stop reciting
Ginans which openly attribute Total Divinity to him - in spite of appeals
and requests by both, Ismailis and non-Ismailis, that this be done.
If Karim Aga Khan had taken a firm and consistent stand
either way on the issue of divinity and also acted accordorth his hands
towards water (asking) that it may come unto his mouth, and it will never
reach it. The prayer of disbelievers goeth astray".
Holy Quran 13/14
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