'UNDERSTANDING
ISMAILISM'
Section Four
Continued from Section Three
Unique Segregation
"Dasond" -- an inflated "Zakat"
This summer, I had the pleasure of meeting
an influential Ismaili social worker that had just returned from his tour
of India and Pakistan. He had one very important and valid question on
his mind. Since I have lived in Pakistan, he imagined that I would be in
a better position to answer his query or else elucidate on the subject.
His question was in connection with the Aga Khan Hospital in Karachi, Pakistan.
One of the senior administrators of the Age Khan Hospital,
who keeps on visiting continent after continent, collecting millions of
dollars for the hospital project had informed the Jamat that in Pakistan,
"Muslims" (a term used by Ismaili Muslims for non-Ismailis) are funneling
their 'Zakat' (poor dues) contributions to the hospital.
Medical services offered to the needy and money spent in that cause
is considered as "Zakat" contributed, by the Muslims of Pakistan.
The question of the visitor was that if that was the case, then could
he adjust his past donations to the Aga Khan Hospital against his future
contributions of "Dasond" (an Ismaili term for Zakat)? Alternatively, can
he funnel his Dasond money to the Aga Khan Hospital, in the future, or
to any other lsmaili "Boarding" (term used for Orphanages)? He also mentioned
that back home it was not difficult to collect cash under the table. In
Canada, paying of the Dasond in cash to Mukhi (Minister of the Aga Khan)
without obtaining a receipt poses accounting problems. The amount contributed
cannot be deducted as expenses on his income tax returns. Physical cash
has to be withdrawn from a bank and handed over personally to the Ministers
of the Aga Khan, in the Jamatkhanas, every month. At times, there are long
queues at the banks and also in the Jamatkhanas to submit the Dasond money.
Finally, there is a question of savings. Contributions paid to a registered
institution having a tax exemption means a big saving in the income-tax.
My response was that the senior administrator he had
named was not only a roving ambassador but also a very highly paid kingpin
at the Aga Khan Hospital. I had no reason to doubt the statement made by
him in public or before the Jamat. If "Muslims" can regard their donations
to the Hospital as Zakat, then Ismailis can offset their donations to the
Hospital as Dasond - which is an inflated Zakat. To be precise, the word
"Dasond" is a derivation from "Das-ans" or "Das-ant", which means "Tenth
part". A Zakat of "Ten percent" means Dasond. To this Zakat is added 2
1/2% share of the 'Pir'. Hence, the present Aga Khan, who is an Imam as
well as a Pir, collects Zakat and Khums, which comes to 12 1/2%. Under
the circumstances, in my personal opinion, an Ismaili can pay 2 1/2% to
Aga Khan as his share of 'Pir' and the balance of 10% can be offset against
his contributions as "poor-dues", to charitable hospitals and orphanages,
if he so chooses.
Note: Under the normal circumstances,
a Muslim pays only 2 1/2% of his personal assets after all expenses, as
Zakat once a year. Whereas, an Ismaili pays 12 1/2% or 25%, as the case
may be, of his gross income to Karim Aga Khan, as Dasond, every month.
What Aga Khan does with that money or what he is supposed to do is unknown;
nor is an Ismaili expected to know.
Discriminations and Segregation
Every Ismaili is supposed to pay 12 1/2% of his gross income
as Dasond. There are thousands of Ismailis in Canada who pay 25% of their
gross income to Aga Khan. They are members of an exclusive "Mandli" (group)
called 'Mubarak Mandli' or 'One-fourth Mandli'. They hold secret monthly
meetings called "One-fourth Majlis" in Jamatkhanas throughout the world.
They pay their Dasond of 25% in their Majlis to the Mukhis of their Mandlis
and not to the Jamati Mukhis. An Ismaili who is not a member of 'Mubarak
Mandli' cannot participate in their Majlises. Aga Khan gives them private
audiences and makes special Farmans. He also gives them special blessings.
My wife was a member of a Mubarak Mandli. She paid 25% of her personal
income, or pocket money received from me and also on the gifts and prizes
received by her. My wife would not tell me the Farmans made for 'Mubarak
Mandli'. She had a book of 'Private and Confidential Farmans' for her group
which I was not allowed to touch. I believe they consider Aga Khan as their
"Partner" or vice verse. I am told there is a group above the Mubarak.
The members of these groups, I am told, pay 33 1/3% of their income to
Aga Khan. I have not met any member of this Mandli because they would not
reveal their identity, nor would anyone confirm their existence.
On the other hand, I was a member of "Noorani Mandli"
and my wife was not a member. I was not allowed to tell my wife what transpired
in our Majlises nor what was revealed by Aga Khan to our private group
of elite. To become a member of "Noorani" I had to pay a considerable sum,
to the treasurer of Aga Khan, as an entrance fee. I was not issued a receipt
for the amount tendered nor a membership card or a certificate. When I
attended the first Majlis of my Noorani Mandli, I was surprised to see
that practically every well-to-do Ismaili was in the group. Non-members
- usually those who could not afford the enttrance fees - were not allowed
to participate in our Majlises. After the Majlis they were invited to help
as volunteers, to serve our lunches and dinners. Virtually an Ismaili is
being segregated from another Ismaili or a husband segregated from his
wife and vice verse.
Before joining the 'Noorani' I passed through half a
dozen smaller segregated Groups or Mandlis; each having their own designated
place in the community. After my joining the Noorani Mandli, I was told
of a few other Mandlis that were above my group. I have no idea where this
hierarchy of elite and super elite Ismailis come to an end. All I know
is that the higher the Mandli, the higher the entrance fee and the more
segregated you become. Aga Khan gives separate audiences to each Mandli
and makes appropriate Farmans. The more you pay the closer you are considered
to be to Aga Khan.
His Farmans give you that sense of elevation. The names
designated to these Mandlis also identify the class distinctions. Surprisingly
the only requisite for it is, how much you can afford to pay in "cash".
There are Mandlis which are equivalent to clubs of the recipients of "Purple
Heart" or "Victoria Cross". The Membership criteria money. In other words
money is the root of all elevations and distinctions.
Triple Taxation
From my personal experience I can say that an Ismaili
bread-earner would pay 12 1/2% of his income to Aga Khan. He then would
give his wife pocket money to buy her clothing and other needs. Then his
wife would pay 25% of the pocket money, as her Mubarak Mandli dues to Aga
Khan. Then, she would give her children a weekly allowance. Each child
would pay 12 ½% to Aga Khan out of his or her allowance.
I have often asked missionaries, "Why the wife
should pay 25%, if the husband has already paid 12 1/2% prior to the payment
of pocket money?" Since I was not a member of the Mubarak, it was not an
appropriate subject for me to discuss, and missionaries are not allowed
to discuss matters pertaining to "Mubarak" with non-members.
A childhood friend of mine is a member of "Mubarak"
and so is his wife. In their family the rate of "triple Dasond" is 25%
- 25% and 12 1/2%. That gives me some connsollation that in my family the
rate was 12 1/2% - 25% and 12 1/2%.
During the period of his Imamat, Aga Khan III had made
very strict Farmans for Dasond. Some of his Farmans suggested that losses
may occur by fire and sickness if Dasond was not paid in full, and also
mentioned that without the Dasond there was no foundation for the religion.
An Ismaili cannot attain "Noorani Deedar" or make any progress in his esoteric
meditation if he defaults in his payment of Dasond. On the other hand,
contributors of Dasonds will be repaid here, and hereafter in the ratio
of 1:125,000.
The present Aga Khan has not made any specific Farmans
for Dasonds, but by the same token has not stopped collecting Dasond or
has not stopped giving Mubarak members, special blessings.
An evening with Aga Khan
0n the evening of February 8th 1970, Karim Aga Khan
was sitting on a sofa in the Prayer Hall (Jamatkhana) of Muhammadi Girls'
Academy Karachi, with his shoes on.
I was standing beside him with my shoes off and nearly
200 resident boarders of the Academy and staff members were sitting on
the floor facing the Aga Khan. They all were reciting ‘Salwat’ with their
hands clasped and raised.
It is an age old Ismaili custom that whenever and wherever
the Aga Khan pays a visit, to give his ‘Deedar’ (glimpse) or 'Mulaqat'
(audience), the followers continuously recite 'Salwat' after 'Salwat'.
This recitation starts from the moment he steps into the hall and it continues
aloud until he settles down on his special chair or sofa. The recited 'Salwat'
is in Arabic, which translates; "Peace of Allah be upon Muhammad and the
progeny of Muhammad". Karim Aga Khan claims to be a progeny of Prophet
Muhammad.
The great irony of this practice is that before the
arrival of Aga Khan, an Ismaili missionary would deliver a sermon on the
importance of having a 'Deedar’ of Aga Khan. Besides other things he would
invariably profess that Allah has manifested Himself
or Allah's Noor has manifested itself in the body of Aga Khan. The Zahir
(manifested) Imam is a Mazhar (literally copy or manifest) of Allah. His
Deedar is the Deedar of Allah. All sins of a 'Momin' (true believer) are
washed away with one glimpse (Deedar) of Aga Khan. Both the above
concepts, namely; 'Noor of Allah manifested in a human body' and 'Mazhar
of Allah' are but, modified versions of the 'Incarnations of God' (Avatars)
- a Hindu philosophy Aga Khan is considerred to be the tenth incarnation
of 'Lord Vishnu' by Ismailis.
It may sound unrealistic, but the fact is that
upon the arrival of the Aga Khan, the same missionary who has proclaimed
Karim Aga Khan to be a Mazhar (copy); an Avatar (incarnation) and a Noor
(light) of Allah, would lead the recitation of 'Salwat' from the same dais.
Now the followers who have come to get their sins washed by one glimpse
of Aga Khan, are praying to "Allah" to send "Peace" upon the soul of Aga
Khan, although his soul is a copy, incarnation and light of Allah Himself!!!
(nauzbillah)
After the usual ceremonies of Niaz, Memanis, Blessings
and Farmans, Karim Aga Khan was about to get up from his sofa when the
innocent young girls of the Academy, who were dressed in white, began crying.
Tears started rolling down their tiny cheeks. The girls were seeking forgiveness,
but for what? Aga Khan was surprised. He asked me what was the problem.
I asked Mukhiyani the reason. She began talking to Aga Khan in her usual
manner and language, which Aga Khan could not understand. She was speaking
about 'Dasond' and was pointing at her wrist. With a look of bewilderment,
Karim Aga Khan - the one "who has the knowledge and authority of every
thing" - asked me to explain what the Mukhiyani had related.
"Dasond" from Charitable Donations
Before I continue further, I wish to inform you
that the Ismailia Youth Services - a parent body of Muhammadi Girls' Academy
and Prince Aly Boys' Academy had hired an Ismaili lady-missionary to teach
Ismailism to the girls of the Academy. She was a member of special Mandli
mentioned before. She had probably indoctrinated the girls about 'Dasond'
to be paid from the Charitable Donations collected. I clarified before
Karim Aga Khan that the girls of the Academy who were crying, had certain
concepts about 'Dasond’. Because the 12 1/2% Dasond was not being paid
from donations collected, they felt that the food prepared from the money
was not pure. Pointing to the veins on her hand the Mukhiyani tried to
describe the fact that the blood produced from the food also was impure.
Consequently the girls could not progress in their Bandgi' (meditation)
between 4 and 5 (a.m.) every morning.
Thereupon, Aga Khan made a Farman to the girls which
stated that any money received by him as Dasond is returned. If they paid
the Dasond it will be paid back. This was not a simple Farman, to pay or
not to pay the Dasond.
In the following meeting of the Ismailia Youth Services
I was bombarded with questions. I was requested to strain my memory and
repeat the Farman verbatim precisely, because it could be misinterpreted.
Unfortunately, no other member of the Youth Services or of the Academy
was present at that moment. I could not be precise as I did not make notes.
During their two hours tour of boys' and girls' Academies, I must admit
I answered dozens of questions and heard that many remarks, advises and
jokes from their Highnesses.
The issue was delicate and concerned the fundamental
aspects of Ismaili religion. The members could not come to a unanimous
decision as to the paying of the Dasond , out of charity money. It was
resolved that a guidance be sought from Aga Khan by writing a letter.
Aga Khan replied that the Ismaili Youth Services should
pay a token amount, every month, in the Jamatkhana as a Dasond. Now came
the real problem, how to pay the Dasond in cash without any written acknowledgment
of the payment? The treasurer would not release funds every month without
a voucher because the auditors would not pass such withdrawals. The second
question was about justifying to the donors the payment of Dasond. Some
of them were giving donations in lieu of the Dasond and they would not
like their contributions channeled to the treasury of Aga Khan.
Finally, a member of the Youth Services agreed to pay
the sum demanded by Aga Khan, in the Jamatkhana every month, for a period
of one year out of her pocket. Before the year was over I was nominated
as President of the Council and had to relinquish my post with the Ismailia
Youth Service and Muhammadi Girls' Academy. I am not sure, but I believe
that the Farman of the Aga Khan to pay Dasond, from the charitable donations,
is still being diligently followed. The money continues to go from the
pocket of the Youth Services or its members into the collection bag of
the Mukhi Saheb.
Today, the girls of the Academy who were crying must be grown
and perhaps, they may be wondering was it necessary to pay “poor dues"
(Dasond) out of charity money? Was non payments a reason for not gaining
progress in their 'Bandgi'? "Do we have to follow the teachings of our
teachers, missionaries or parents, if they are teaching us or asking us
to practice a belief that is sinful in the eyes of Allah?"
Allah says:
'We have enjoined on man kindness to parents; but if they strive
to make thee join with Me that of which thou hast no knowledge, then obey
them not. Unto Me is your return and I shall tell you what ye used to do.
Holy Quran 29/8
On the subject of early morning “Bandgi" (meditation) for
acquiring spiritual elevation and discipline, Muslims who follow the Quranic
guidance do practice it. In Islam, the midnight and after midnight contemplation
and prayers are called "Tahajjud". The Prophet also used to practice it.
"Truly the rising by night is most potent for governing (the soul),
and most suitable for (framing) the Word." Holy Quran 73/6
Note: For more information refer to verses 17/79 and 73/20
of
the Holy Quran.
Unique History
Ismailism cannot exist without
a Living Imam
There can be no Christianity without a Christ and his
"Crucifixion."
There can be no Ismailism without a Living (Hazar) Imam
and the "Proclamation" (made by the Prophet).
The "Hazar Imam" is not a legitimate Imam unless he
is a bona fide, lawful, lineal (physical) descendant of the Prophet's son-in-law
Ali ibn Abi Talib, and Bibi Fatima (daughter of the Prophet).
A single break or flaw in this hereditary chain of uninterrupted
generations means that the Imamat "Proclaimed" by the Prophet, has come
to an end. The religion that was founded upon "the Proclamation" cannot
exist without a designated direct descendant of Ali. The genealogy of Ali
is the life-line of Ismailism. The Ismaili Constitution specifies that
succession to Imamat is by way of 'Nass' (designation), from amongst any
of his male descendants whether they be sons or remoter issue. The term
"remoter issue" is derived from the 'Will' of Aga Khan III. The said Will
also records: "(... that under Shia Moslem law the issue of a son is not
an heir if there be a son alive)". However, Karim Aga Khan was appointed
Imam when his father Aly Khan was alive.
I have often asked these questions to Ismailis.
What is so unique or extraordinary about the Ismaili Tariqah? What makes
you so confident that you are on Siratul Mustaqim (the straight path),
and that others are not? The usual answer that I have received is , "Look
at the preservation and safekeeping of this uninterrupted chain of physical
descendants of Ali, generation after generation, for the last 1400 years.
Show us another similar hereditary line. If Karim Aga Khan was not a divinely
designated "Guide" (Imam) to lead the Ummah (Universal Muslim Brotherhood)
the link would have been cut off long ago, alike those of Musa Kazim, Imam
of the Ithna'ashris and that of Musta'ali, Imam of the Bohras." The answer
is proud, assertive and defiant. Author Abualy's statement on the issue
is even more challenging. On page 53, he writes:
"CONSIDER: A lie does not last long. If the Ismaili Imams were not
the True Imams their lie would have lasted for a generation or two but
not for all these fourteen
hundred years and fifty generations without interruption. The 'Imams'
of a few offshoots of this Holy Line of Imamat had, in the past, claimed
Imamat wrongly but disappeared within a short time. Their 'Imamat' did
not last for more than five generations.”
Ismaili Tariqah
The argument may sound logical because Ismailis are now
talking of physical evidence from the pages of history. But the question
is how do Ismailis know that these 50 generations are without interruption?
From his childhood, an Ismaili is commanded by his Imam
to recite in his Dua, three times in a day, the entire
genealogy of his Hazar Imam, from Ali to Aga Khan. Furthermore,
he has been listening to lectures and sermons of his religious school teachers
and missionaries that the sacred chain of 50 generations - a physical link
from father to son - is an uninterrupted hereditary link. Ismaili missionaries
have been narrating historical events and miracles recorded in a book of
history of Ismaili Imams, called 'Noorum-Mubin' (Manifest Light). The word
'Noorum-Mubin' has been interpreted by its publisher as "The
Sacred Cord of God" and described as "A Glorious History of Ismaili
Imams: This book of history is written in Gujrati and was first published
in 1936 in Bombay. I have asked Ismaili missionaries if they have ever
compared the data of "Noorum-Mubin" with other non-Ismaili sources. Their
familiar answer has been that they are theologians and not students of
history. Author Abualy, a missionary, explains the reason for his writing
"A Brief History of Ismailism." In the preface he writes:
"It is difficult for an average person, particularly the Ismaili
youth, to read voluminous Noorum-Mubin in Gujrati or Urdu to know about
the history of Ismailism.”
If that be the case, then imagine, how difficult it would be for an
average Ismaili youth to compare the history of his Imams with other non-Ismaili
sources. Besides, this voluminous 'Noorum-Mubin' has been out of print
for the last 25 years. The Sacred Chain of designated Imams, from father
to son, is the principal reason and underlying root of Hazaut
a voucher because the auditors would not pass such withdrawals. The second
question was about justifying to the donors the payment of Dasond. Some
of them were giving donations in lieu of the Dasond and they would not
like their contributions channeled to the treasury of Aga Khan.
Finally, a member of the Youth Services agreed to pay
the sum demanded by Aga Khan, in the Jamatkhana every month, for a period
of one year out of her pocket. Before the year was over I was nominated
as President of the Council and had to relinquish my post with the Ismailia
Youth Service and Muhammadi Girls' Academy. I am not sure, but I believe
that the Farman of the Aga Khan to pay Dasond, from the charitable donations,
is still being diligently followed. The money continues to go from the
pocket of the Youth Services or its members into the collection bag of
the Mukhi Saheb.
dants of Ali, are copied from a book of Ismaili Dua published by
the Ismaili Association for Africa - 1963. The three Ismaili sources compared
are:
1. 'A Brief History of Ismailism'
(English) written by Abualy A. Aziz and published in 1985 (3rd Edition),
from Toronto, Canada. The book has been recommended by the Ismailia Association
in Africa.
2. 'A concise text of History
of Ismaili Imams' (Gujrati) published in 1980 (3rd revised edition), by
H.R.H. The Aga Khan Ismailia Association for Pakistan.
3. "Noorum-Mubin, A Glorious History
of Ismaili Imams" (Gujrati) published in 1951 (3rd revised edition) by
the Ismailia Association for India.
In the comparative chart printed below, under columns
number 2 and 3, the years of births are only mentioned when they differ
from those mentioned under column 1.
Genealogy of lsmaili Imams
No. Name of Imam Year
of Birth Recorded by (1)
(2) (3)
1 Moulana Aly
600
2 Husayn
626
3 Zainil-abedeen
659
4 Muhammad al-Baqir
677
5 J'afar as Sadiq
702 699
Ismailis and Ithna'asharis separated from
here.
6 Ismail
719 unknown unknown
Controversies
exist about the place and year of his birth.
7 Muhammad bin Ismail
746 740
750
8 Wafi Ahmad
766 unknown unknown
9 Taqi Muhammad
790 unknown unknown
10 Raziyuddin Abdullah
825 unknown unknown
Year of death differs between Ismaili sources by 6 years!
11 Muhammad al-Mahdi
859 873
873
Year
of birth differs between Ismaili sources by 14 years!
Start
of Fatimid Dynasty in Africa. Qarmatians secede from Ismailis.
12 al-Qaim
893
13 al-Mansoor
913 914
14 al-Muiz
930 931
931
15 al-Aziz
953 955
16 al-Hakim bi amrillah
986 985
Year of death uncertain: 1018 or 1021 or 1034!
17 az-Zahir
1005
18 al-Mustansir-billah
1029
Ismailis and Bohras separated from here.
19 Nizar
1045
Agakhani Ismailis
are also called Nizari Ismailis
because they
recognized Nizar as their Imam.
20 Hadi
1069 unknown unknown
21 Muhtadi
unknown unknown unknown
22 Qahir
1121 unknown unknown
23 Ala-Zikrihis-Salam
1152 1126/27 1114
As per source (1) he died at the age
of 14 years;
as per source (2) at the age of 40
years;
as per source (3) at the age of 52
years!
24 A'la Muhammad
1155 1147 unknown
According to source (1), he was born
when his father was 3 years old!
25 Jalaluddin Hassan
1186 1166/67 unknown
Year of
birth differs by about 20 years!
26 Ala-uddin Muhammad
ca. 1211 1213
1213
27 Ruknuddin Khair Shah
1228 1230 unknown
Last Imam of Alamut.
"Period of hiding" for Imams starts.
28 Shamsuddin Muhammad
1250 unknown unknown
29 Qasim Shah
unknown unknown unknown
30 Islam Shah
unknown unknown unknown
31 Muhammad bin Islam Shah
unknown unknown unknown
32 Mustansir-billah
unknown unknown unknown
33 Abdus-salam
1456 unknown unknown
34 Ghareeb Meerza
unknown unknown unknown
35 Abuzar Ali
unknown unknown unknown
36 Murad Meerza
unknown unknown unknown
37 Zulfiqar Ali
unknown unknown unknown
38 Nooruddin Ali
1513 unknown unknown
39 Khalilullah Ali
unknown unknown unknown
From #33 to 38, there were 5 generations within 57 years!
40 Nizar
unknown unknown unknown
41 Sayyed Ali
unknown unknown unknown
42 Hasan Ali
unknown unknown unknown
43 Qasim Ali
1675 unknown unknown
44 Abul-Hassan Ali
unknown unknown unknown
45 Khalilullah Ali
1749 unknown unknown
46 Hasan Ali
1805 1804 1804
Year of death differs by 1 year.
47 Ali Shah
1830
48 Sultan Muhammad Shah
1877
— (Aly Salomone Khan)
13/06/1911
13/06/1910
Declared "Heir Apparent" by the 48th Imam in 1930.
But in the final Will, his son Karim was declared the 49th Imam.
49 Karim al-Husayni
1936
Place of birth uncertain. Could be Paris or Geneva.
A careful study of the above chart indicates that
the physical evidence in support of the preservation of Divine Cord (hereditary
link) is not so convincing. This is an introduction to the genealogy, the
detailed account of the controversies is to follow. If one was to note
all the conflicts between the Ismaili and non-Ismaili sources, it would
fill many volumes. I have selected only a few controversies, where the
evidence immediately casts seriou911
13/06/1910
Declared "Heir Apparent" by the 48th Imam in 1930.
But in the final Will, his son Karim was declared the 49th Imam.
49 Karim al-Husayni
1936
Place of birth uncertain. Could be Paris or Geneva.
A careful study of the above chart indicates that
the physical evidence in support of the preservation of Divine Cord (hereditary
link) is not so convincing. This is an introduction to the genealogy, the
detailed account of the controversies is to follow. If one was to note
all the conflicts between the Ismaili and non-Ismaili sources, it would
fill many volumes. I have selected only a few controversies, where the
evidence immediately casts serious doubts on the "historical facts".
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