Section Five

Imam Ismail - the 6th Generation:

Controversy No. 1:     When did Ismail die?

   Non-Ismaili sources claim that the elder son Ismail was chosen as a successor by his father but he died before his father. His younger brother Musa Kazim was chosen as the next successor. The majority of Shias, accept this to be the truth. They are called Shia Ithna'ashries.

    Ismailis, the minority group of the Shia sect, refute the above. They claim that Ismail was secretly sent out by his father to Syria to protect him from his enemies, and that Ismail continued his Imamat from there and died in Salamiya, a town in Syria.

   Note: The name "Ismaili" derives from this split in the Shia history.

Controversy No. 2:         Where was Ismail buried?

   The non-lsmaili sources claim that the funeral of Ismail was taken out by his father and his body is buried in Medina. There are registered documents indicating his death and burial in Medina. Ismaili sources claim the funeral and the burial did take place in Medina, but it was a mock funeral, staged by his father to mislead the enemies.

   Ismailis who have visited the city of Medina have informed me that they have recited 'Fateha' on the grave of Ismail. The question is, why do Ismailis recite 'Fateha' on the grave of Ismail which is in Medina, if his body was buried in Syria? How could it be possible that a notable Muslim leader of his time, Imam Jafar as Sadiq, have a public funeral of his grown son, go through the funeral services and the Islamic burial ceremonies, in front of the Muslims of the city without a body? And that too happened in the city of Medina - a center of the Islamic Empire of his time!

Controversy No. 3: An Ismaili historian contradicts himself !

   On page 44, of 'A Brief History of Ismailism', Abualy quotes:

 "The whole crux of Ismail's claim to Imamat lay in his being alive at the time of his father's death; and this has been proved from various references by his contemporaries and historians of a later period, from which it can be discovered that Ismail died twenty years after his father. (References: Tarikhe Jahangusha; Tarikhe Farishta and Umdat-ul-Talib)."

  If Ismail died 20 years after his father, that makes 765+20 = 785 A.D. as the year of death of Ismail. 

On page 47, Abualy quotes, Ismail died in 775 A.D.

    Abualy has thus nullified the "crux" cited by recording Ismail's death in 775 and not in 785 A.D.

Controversy No. 4:  Ismaili historian re-contradicts himself !

On page 44, Abualy writes:

"Bernard Lewis refers to 'Dastur al Munajjimin' according to which Ismail was the first hidden Imam. His concealment began in 145 A.H. (762 A.D.) but his death did not occur till seven years later"

   If Ismail died "7 years later", then his year of death should be
762+7 = 769 A.D.

   On page 47, Abualy quotes, Ismail died in 775 A.D. (Not 769 A.D.)
   Here again Abualy has invalidated facts quoted by him.

Controversy No. 5:  Ismaili historian re-contradicts himself !

Abualy has recorded as below: 

On page 42; Ismail was born in 719 A.D.

On page 41; Ismail succeeded his father (became Imam) 
  at the age of 48 years.

On page 47; Ismail died after 10 years of Imamat.

Adding the above three we get 719+48+10 = 777 A.D.
as the year of Ismail's death. 

Conclusion: 

From the above mentioned data, we have the following: 

a)  As per Controversy No. 3   Ismail died in 785
b)  As per Controversy No. 4   Ismail died in 769
c)  As per Controversy No. 5   Ismail died in 777
d)  Abualy records on page 47 Ismail died in 775 

Non-Ismaili sources claim Ismail died before his father, 
who died in 765 A.D.

Imam Muhammad, the 7th Generation: 

Controversy No. 1: 

 Non-Ismaili sources claim that Ismail died during the lifetime of his father without ascending to the throne of Imamat. Therefore, Ismail's son Muhammad's claim of having succeeded as the next Imam is invalid.

   The Ismaili sources claim that Ismail's son Muhammad succeeded his father as the next Imam, in 775 A.D.

Controversy No. 2:  Ismaili sources contradict each other

How old was Imam Muhammad when he succeeded his father in 775 A.D.?

 a)  On page 77, 'Noorum-Mubin' records he was 26 years old.

 b) On page 48, Abualy records he was 29 years old. (Born in 746 A.D.)

 c)  On page 44, Ismailia Association for Pakistan records he was 
       35 years old.

Imam Raziyuddin Abdullah, the 10th Generation:

Controversy No. 1: The following is a totally outlandish record. 

     On page 51, Abualy writes and I quote:

"Once in the year 266 A.H. (A.D. 880), he (Raziyuddin) was travelling to Najaf. He met Ibn Haushab... "

" ...he (Raziyuddin) fell sick and died on Sunday the first of Rajab, 262 A.H. (A.D. 876)... "

    Incredible as it may sound, this book of history has been in circulation since 1947, as a text book for high school students in religious classes. This edition was published in Canada in 1985
and yet strangely enough this data remains unrectified!

Imam Muhammad al-Mahdi, the 11th Generation:

Controversy No. 1:             Two Imam al-Mahdis or one?

 a)  Abualy writes on page 53, “Mowlana Imam Mohammed al-Mehdi was born on Sunday, the fifteenth of Ramzan, 245 A.H. (October, 859)...

  b)  Ismailia Associations for Pakistan, as well as for India, record that Mahdi was born on Monday the twelfth of Sawwal, 260 A.H. (31 July 873).

Both are Ismaili sources. Both are precise as to the Day, Date, Month and Year, yet they differ by nearly 14 years.

Controversy No. 2:   Two Imam al-Mahdis or one?

  a)  Abualy  writes,  al-Mahdi  was  born  in Mahmoudabad, a town near Rey in Iran.

  b) Ismailia Associations for Pakistan and India record that he was born in the city of Askar Mukarram in Syria.

Controversy No. 3:   Two Imam al-Mahdis or one?

  On page 52, Abualy records that the father of Mahdi died in Constantinople, Turkey in 876.

Ismailia Associations for Pakistan and India record that the father of Mahdi died in Askar Mukarram, Syria in 882.

   Note: The above mentioned controversies give us two sets of:-

a)  Dates of birth.
b) Places of birth.
c)  Dates of Father's death. 
d)  Places of Father's death.

   How can one individual have such a dual record? Were there two individuals, both known as Muhammad al-Mahdi (the 11th Imam)?
The answer can be found in the next controversy.

Controversy No. 4:

   Noorum-Mubin records on page 98 that Ismailis had lost contact with their Imam. Six leading missionaries gathered together in Askar Mukarram and declared:

"We have lost the physical contact of our Imam. Our Namaz and Fastings have no meaning without an Imam. We do not know to whom to send the Zakat money. Therefore we must embark upon a mission of finding Imam".

  The person they were looking for as their Imam had to meet the physical description as well as certain qualities they were asked to look for. After travelling through many countries missionary Abu Gafir and missionary Ziyad, who were travelling together, found a person that possessed the qualities they were looking for and matched the description. He was living in a remote 'Ashram' (a monastic establishment) on ahilltop. Noorum-Mubin has recorded the name of this person as Abul Kassim Muhammed Abdullah son of Hussain son of Ahmed son of Abdullah. He became al-Mahdi.

   On page 93, Noorum-Mubin has recorded a Prophecy made by Imam Razi Abdullah, and a (doubtful) Hadiths (reported sayings of the Prophet) which says: "300 years after me the Sun will rise from the West". This Prophecy according to the Imam Razi Abdullah, was for the manifestation of "Mahdi" (a promised Messiah). This so called Hadith has been repeated once again on page 103 and Noorum Mubin has added an equally undependable Riwayat (legend) which goes on to say that the Prophet said; the name of the "Mahdi" to come 300 years after me, will be the same as mine (i.e. Muhammad) and his father's name will also be the same as my father's name (i.e. Abdullah).

   The Ismaili missionaries were obviously aware of the Prophecy made by their Imam. The name of the person they discovered, and the name of his father matched perfectly with the Riwayat attached to the so called Hadith, concerning the manifestation of "Mahdi". The prophesied period of 300 years and West of Arabia, also matched when this Abul Kassim Muhammed conquered the West (North West Africa). He was therefore called Ubayadullah Mahdi or Mohammad Mahdi, the prophesied deliverer or Messiah of Ismailis. The seat of Imamat moved from Syria to Africa. He became the first Imam of the Fatimid Dynasty in Egypt. Ismailis often refer to this period of Imamat in Egypt as the Golden Era of their "Fatimid Caliphate". Historians have called it the "anti-Caliphate of Cairo" (see 'Scandal' - Essays in Islamic Heresy - 1988, page 36).

   On page 108, Noorum Mubin records that the Abbasid Caliphate had been accusing Ismailis that their Imam Mahdi was not a descendant of Imam Ismail (the 7th Imam). He was a descendant of Abdullah Maimoon Al'kdah or son of Abdullah bin Sham Nusheri.

   Note: Ismaili historians have recorded two sets of records for their 11th Imam. Are they positive as to which is the genuine record? Is one set for a Son of Imam Raziynddin, with whom Ismailis had lost contact according to Noorum Mubin and, the other set for the discovered Mahdi, who is being recognized as a successor to Imam Raziyuddin?

The following controversies support the theory of
         “Two Individuals”.

Controversy No. 5:

    Ismaili sources have not only maintained two sets of records, but have also given dual names to their Imams, as shown below:-

      11th   Imam Muhammad Mahdi alias Abul Kassim 
      10th   Imam Raziyuddin Abdullah alias Hussain 
        9th   Imam Taqi Muhammad alias Ahmed

Controversy No. 6:

   On page 97, Noorum Mubin has recorded that Qarmatians were followers of Imam Ismail bin Jafar as Sadiq. During 278 A.H. (the period of Imam Mahdi's Imamat) they rebelled against the mainstream of Syrian Ismailis (who had declared Abul Kassim as "Mahdi" and their Imam). Qarmatians appointed their own leader and seceded from the Imamat of Imam Mahdi. This group which had separated as Qarmatians concentrated in Iraq.

Note :

 1.  In Islamic history Qarmatians are well known as notorious sub-sect of Ismailis who invaded Mecca and removed the Sacred Black Stone from 'Kabah’.  After 22 years of effort the Sacred Stone was finally recovered from them, upon payment of ransom money.

 2.  Imam Mahdi abolished the Hajj (pilgrimage to 'Kabah’). The reason is obvious after having read the above. This tradition still exists. 'Deedar' (glimpse of Imam) is Ismaili's Hajj.

  3.  If Imam Mahdi had been a physical descendant of Ismail then the Qarmatians would not have rebelled against him. They were staunch followers of Imam Ismail and his son and grandsons as far as Raziyuddin Abdullah.

Controversy No. 7:

   Noorum Mubin is filed with hundreds of Miracles, scores of Riwayats, and Prophecies to support their historical data. The Ismailia Association for Pakistan was asked by Aga Khan IV to delete all such theological references in their concise text. To prove the Imamat of Mahdi they have retained one prophecy and a miracle associated with it.

   The Ismailia Association for Pakistan records:

"One day Mahdi was taking a walk in a garden. He came upon a stream that had dried up since long ago. Mahdi kicked the ground and water started flowing in the stream. The gardener shouted: 'Imam Mahdi has manifested. Imam Mahdi has manifested'." 

Continuing the narration, Noorum Mubin writes: "The gardener said to Imam Mahdi: 'My ancestors used to say; when Imam Mahdi will come, this stream will flow again. You are indeed our Imam Mahdi, because the water has started flowing in the stream'." (page 58)

Imam Hadi, the 20th Generation:

Controversy No. 1:

   Ismaili sources claim that Imam Mustansir-billah had designated his eldest son Nizar as the next Imam. But a younger son, al-Musta'ali was scheming to depose his elder brother. When Mustansir-billah died, Musta'ali declared himself as Imam with the help of Prime Minister Afzal Badr Jamali. Imam Nizar and his two sons Ma'add and Hadi were imprisoned in Alexandria, Egypt. Those who accepted the Imamat of Musta'ali became Bohras or Mustalians. Those who accepted Nizar as their Imam became Nizari Ismailis (followers of Aga Khan).

   Ismaili sources claim Hadi escaped from the prison and settled in the fort of Lamasar Iran. The factual details of his escapement and the year of his escape are not available. Hadi married an Iranian lady and had a son named Muhtadi. The year of his marriage, and the year of the birth of his son are not known to Ismaili sources.

   Non-Ismaili sources claim Hadi died in the prison of Alexandria without leaving a survivor. The Fatimid Dynasty came to an end for Nizari Ismailis, but it continued for Mustalians - the Bohras.

Imam Qahir, the 22nd Generation:

Controversy No. 1:   One redundant generation added

Ismaili sources claim that al-Qahir was the name of 22nd Imam. He was son of Muhtadi and father of Hasan. Ismailia Associations for India and Pakistan have no record of the year of his birth.

   Non-Ismaili sources claim 'Qahir Shah' or 'al-Qahir' is a title. 

Professor W. Ivanow  writes:

'Many believed that the title mentioned above, al-Qahir bi-amrillah, was assumed by Hasan himself'
            Alamut and Lamasar, page 28 

Controversy No. 2:     Imam's son born in the house of a missionary.

   On page 253, Noorum Mubin records: One day Imam Muhtadi became sick. He invited his chief missionary (Dai) Muhammad to see him. (Muhammad was son of Dai Kiya Buzurgumid, who was an heir of Hasan-i Sabbah, the famous 'Old Man of the Mountain'.) Imam told Dai Muhammad to take his (Imam's) pregnant wife to his house (Dai's house) and take care of her. Imam Muhtadi prophesied that his wife will deliver a male child, and the Dai should raise the child like a Prince in
his (Dai's) house and later on declare him as Imam after him. Imam gave 'Sanad' (documents) to his wife. Thereafter Imam went into seclusion and lived the life of a Dervish (mystic).

   These are the circumstances undf the year of his birth.

   Non-Ismaili sources claim 'Qahir Shah' or 'al-Qahir' is a title. 

Professor W. Ivanow  writes:

'Many believed that the title mentioned above, al-Qahir bi-amrillah, was assumed by Hasan himself'
            Alamut and Lamasar, page 28 

Controversy No. 2:     Imam's son born in the house of a missionary.

   On page 253, Noorum Mubin records: One day Imam Muhtadi became sick. He invited his chief missionary (Dai) Muhammad to see him. (Muhammad was son of Dai Kiya Buzurgumid, who was an heir of Hasan-i Sabbah, the famous 'Old Mged established Imam. 
Noorum Mubin also records that Imam Qahir became Imam in 552 A.H. and died in 557 A.H. His Imamat lasted five years (the revolt also lasted five years). Noorum Mubin has recorded details of the prophecy the birth of an Imam's son into the house of a Dai giving of 'Sanad', as well as of the declaration and of the revolt, but has not recorded the year of births for Muhtadi and Qahir

Note:

1. Abualy records, Imam Qahir was born in 1121. He became Imam in 1157. That makes him 36 years old when he was declared as Imam Qahir by Dai Muhammad. It is strange that Alamutians did not know for 36 years who was this child and who was his father!

2. Ismailis of Alamut demanded 'Sanad' as proof of his legitimacy. Why did they keep on revolting for 5 years after the production of the 'Sanad' (documents)?

3.  On page 253 Noorum Mubin writes the 'Sanad' was given by Imam Muhtadi to his wife. On page 256, Noorum Mubin writes the Dai asked his wife to produce the 'Sanad' which Imam gave to her. Did Imam Muhtadi's wife marry Dai Muhammad and become Dai's wife, within that period of 36 years?

   Non-Ismaili sources claim that the entire 'story' of Imam Hadi's escape from the prison, his subsequent marriage in Iran, birth of Hadi's son Muhtadi, Muhtadi living his life in seclusion, prophecy by Muhtadi, and the birth of Muhtadi's son in the house of a Dai and the upbringing of that child as Prince in complete seclusion by Dai Muhammad is a fabrication, to link up the ancestry of the Dai's son Hasan with Imam Nizar.

   On page 258, Noorum Mubin has recorded the declaration of Imamat by a false claimant, during the period of Imam Qahir's Imamat (between 552 and 557 A.H.). Noorum Mubin writes that the name of the false claimant was Hasan and he was the son of Dai Muhammad.

Controversy No. 3:   "Two Hasans"

1. Noorum Mubin records that the child of the Prophecy (Qahir) that was born and raised in the house of Dai Muhammad, had a son and the name of that child was Hasan.

2.  Noorum Mubin also records that Dai Muhammad had a son which he raised in his own house, and the name of that child was also Hasan.

   Ismaili sources claim it is a coincidence that both the children were named Hasan, both had claimed the Imamat, and both were born in the house of Dai Muhammad.

   Non-Ismaili sources reject the story of "Two Hasans." They have recorded only one Hasan, the son of Dai Muhammad.

Imam Ala-Zikrihis-Salam, the 23rd 
Generation:

Controversy No. 1:

"Ala Zikrihis-salam" is not a name, it is a terminology. The literal translation of "ala Zikrihis-salam" is "Upon his mention be peace." 
In the history of the Assassins and Alamut, this terminology has been associated with the person that made the Declaration of Qiyama.

   In 1957/58, Professor W. Ivanow surveyed the enclave of Alamut, the site where this Historical Proclamation for 'The Great Resurrection' (al-Qiyama), was made. Ivanow's report of the survey was published by the Ismaili Society Tehran in 1960. On page 28 of the survey report entitled 'Alamut and Lamasar', Professor Ivanow writes:

"In the Ismaili terminology this kind of blessing, 'blessing be upon his mention,' is used in connection with the mention of the Qaim, the Ismaili term for Mahdi of the day of Resurrection, who is expected, thus belonging to the future, and his real name still remaining unknown. It may be paraphrased as: 'Blessings be upon Him, whatever name He may have.' There is another version (particularly much used in Druze texts), which is more complex: li-dhikri-hi's-sujud-wa't-tasbih, that is, 'prostration and glorification be due upon His mention."

Controversy No. 2:

   According to Ismaili sources, the two Hasans were contemporaneous in so many respects that even a fairy tale may sound more realistic. 

Below is a table of historical records of "TWO HASANS".

                                HASAN descendant of     HASAN descendant of
                                       Imam Nizar                       Dai Buzurgumid

   1.  Name.......                   HASAN                                 HASAN
   2.  Birth........                 1126/1127*                                  1127 
   3.  Death.......                    1166                                         1166
   4.  Son's Name.....    ala-Muhammad                        Muhammad II
   5.  Son's Birth.......            1147*                                       1147
   6.  Father's Death.....        1162                                         1162

* As per Ismailia Association for Pakistan's Gujrati history book
          'Ismaili Imamono Toonk Itihas', Part 3 - 1975.

Controversy No. 3:

   On the 17th day of Ramadan, 559 A.H. (8 August 1164) - the anniversary of the murder of Hazratt Alli - a certain Hasan, wearing a white garment and white turban came down from a castle and stood up on a raised pulpit and made the following Historical Declaration, holding his sword:

"The Imam of our time has sent you his blessing and his compassion, and has called you his special chosen servants. 
He has freed you from the burden of the rules of Holy Law (Shari'a), and has brought you to the Resurrection (Qiyama)."       'The Assassins' page 72 Al Saqi Book - l985

   Ismaili historians have claimed that the said Declaration was made by Hasan, son of Qahir, who was the legitimate claimant. The other Hasan (son of Dai Mohammad) had claimed the Imamat, but had not declared the above Declaration.

   Continuing the text of the Declaration recorded, Professor Bernard Lewis writes:

"In addition, the Imam named Hasan, the son of Muhammad, the son of Buzurgumid, as our vicar, da'i and proof. Our party must obey and follow him both in religious and worldly matters, recognize his commands as binding, and know that his word is our word."      'The Assassins' page 72

"He (Hasan's son) established Hasan as imam in the fullest sense, and not merely the representative of the imam, thus changing the very genealogy of the family. ... Hasan received a good Fatimid genealogy. Once Hasan and therefore his son Mohammad (II) was endowed with an 'Alid genealogy, the breach with the time when there were only dai's in Alamut was complete, and the new dispensation inaugurated with all propriety."
       'The Order of Assassins' page 160 - Mouton & Co. 1955

   Noorum Mubin records, Hasan ala Zikrihis-Salam was born in 1114. If that was the year of birth for the 23rd Imam, then we have a very unique situation in the history of Ismaili Imams. A biological improbability.

   From Noorum Mubin we get the following data:

Imam No. 18 died in ...      .....        .....    ...     ......       .....        1094 A.D.
Imam No. 19 and 20 went into prison in .....            .....     1094 (or later)
Imam No. 20 escaped from the prison, married 
                       and had a son in ...   ....      ....       ....    ...    1094 (or later)
Imam No. 21, year of birth ......       unknown....
Imam No. 22, year of birth .....        unknown.....
Imam No. 23, year of birth .....     ........       .......       .....    1114 A.D.

From the above we know that the time difference between marriage of 20th Imam and birth of 23rd Imam is 1114 minus 1094 = 20 years (or less).

How can a person get married, have a son, a grandson and a great grandson within 20 years? Ismaili historians had no alternative but to say that the book of Ismaili history recommended by their Imam, was inaccurate and fallacious.

Controversy No. 6:

   In 1935, Noorum Mubin recorded that the birth of 23rd Imam was in 1114 A.D. In 1974, Abualy recorded that the birth of 22nd Imam (father of 23rd Imam) was in 1121 A.D.

   If Abualy did not move the above birth date of 23rd Imam then his book of history would show that the 23rd Imam was born 7 years BEFORE his father. He rejected the date recorded by his sister source and wrote that the birth date recorded by Noorum Mubin was incorrect, He moved the date by 38 years and wrote: the 23rd Imam was born in 1152.

    In the process, Abualy may have overlooked the fact that he had recorded the birth year of 24th Imam as 1155. In other words he recorded that the son (the 24th Imam) was born when his father was only three years old. In 1987, I enquired from Abualy about the above mentioned discrepancy in the date. I was also interested in knowing from him, if he had any records or sources from which he had copied these dates. Abualy chose not to answer my letter

Controversy No. 6:

    In 1974, Abualy recorded that the birth of 23rd Imam was in 1152 A.D. In 1975, Ismailia Association for Pakistan recorded that the birth of 24th Imam was in 1147.

    If the Ismailia Association for Pakistan was to confirm the date recorded by Abualy (1152 A.D.) for the 23rd Imam, then their history book would show that the son (the 24th Imam) was born five years BEFORE his father. They dismissed the dates recorded by Noorum Mubin and Abualy. The Ismailia Association for Pakistan wrote, 23rd Imam was born in 1126/27 A.D. (page 19-part 3).

    This new date of birth (1126/27) for Hasan, son of Imam Qahir COINCIDES with the birth date of HASAN, son of Dai Muhammad.

Controversy No. 7:

   When was HASAN, ala Zikrihis-Salam, the son of Imam Qahir, born according to Ismaili sources?

1.  'Noorum-Mubin' (1935-India) records........        .....    1114 A.D.
2.   'A Brief History of Ismailism' (1974-Africa) records 1152 A.D.
3.   'Toonk Itihas' (1975-Pakistan) records .....          ....   1126/27 A.D.
4.  'History of Ismaili Imams' (1976-Canada) written by
     Al-Waiz Hasan Nazerali of Toronto records ....    .....  1131 A.D.

   Non-Ismaili historians do not confirm his existence in history, as such, no dates are recorded for his birth.

   Note: Every country has its own date for the birth of an Imam whose entity in history is so doubtful.

Controversy No. 8:

   In the history of Assassins (Ismailis of Alamut), the historical Declaration of Qiyama - 'The Great Resurrection' - made by Hasan, the Qaimul Qiyama (Bringer of the Resurrection), has been recorded by Ismaili as well as non-Ismaili sources, as a most significant event in the history. It marked the end of time, lifting of the veil of concealment and abrogation of the Religious Laws - the Islamic Shari'a. In the midddle of the day in the middle of the holy month of Islamic fasting, Hasan, the Bringer of the Resurrection, standing on a pulpit facing the congregrants, with their backs toward Mecca, ordered breaking of the fast and joining with him in the afternoon banquet, drinking of wine and merry-making. Hasan had invited Ismailis from the neighbouring fortresses into the courtyard of the Alamut for this special occasion.

   Professor Peter Lamborn Wilson writes: "Alamut broke its fast forever and proclaimed perpetual holiday" ('Scandal', page 39).

    This tradition still exists amongst the Ismailis. They do enjoy the freedom from fasting, during the month declared for fasting by Allah (S.W.T.), in the Quran. In the past, the 11th Imam "Mahdi" had abolished Hajj during his Imamat. This time, the Lord of the Resurrection, Hasan; abolished the entire Laws of Shari'a. This abolition of Shari'a and institution of Qiyama is the base of esoterism (Batiniyat) of Ismailism. Abualy has recorded the text of the Declaration on page 73, as under:

"Today I have explained to you the Law (shari'at) and its meaning. I make you free from the rigidity of the Law and resurrect you from the bondage of the letter to the freedom of the spirit of the Law. Obey me and follow my farma'n. Give up an your misunderstanding and be united. Lead a virtuous life to be free from the fear of the Day of Judgement. Union with God, in reality is the resurrection. Break your fast and rejoice. This is the day of utmost happiness and gratitude."

Controversy No. 9:

   Ismaili sources claim; HASAN - the descendant of Imam Nizar made the Historical Declaration two years after the death of his father Imam Qahir.

   Non-Ismaili sources claim; HASAN - the descendant of Dai Buzurgumid, made the Historical Declaration two years after the death of his father Dai Muhammad.

Notes:
1.  If Imam Hasan was the declarer of the Declaration and a designated son of the previous Imam, then he should have declared himself Imam, immediately after the death of his father. As per over a thousand year old Ismaili tradition and practice, the seat of Imamat could not remain vacant for two years. Someone has to receive the Zakat money and perform the Jamati ceremonies of forgiving sins, etc.

2.  It is an Ismaili custom, prevalent to this day that immediately after the death of an Imam, his designated successor is installed to the throne of the Imamat, by the Jamat (community). Thereafter each and every member of the Jamat takes 'Baiyat' (oath of allegiance) by kissing the hand of their new Imam. Whereas, on the day of the Historical Declaration, Hasan made the announcement and declared himself "Imam-e-Zaman", as per Ismaili sources; and "Vicar, Dai and Proof (Hujjah)" as per non-Ismaili sources. There is no mention of a ceremony of an Installation of an Imam to the throne of Imamat, nor of 'Baiyat' ceremony, instead Hasan asked the Jamat to join him in a banquet and merry-making.

3. The important question is why did Hasan circulate a writing to thces claim; HASAN - the descendant of Dai Buzurgumid, made the Historical Declaration two years after the death of his father Dai Muhammad.

Notes:
1.  If Imam Hasan was the declarer of the Declaration and a designated son of the previous Imam, then he should have declared himself Imam, immediately after the death of his father. As per over a thousand year old Ismaili tradition and practice, the seat of Imamat could not remain vacant for two years. Someone has to receive the Zakat money and perform the Jamati ceremonies of forgiving sins, etc.

2.  It is an Ismaili custom, prevalent to this day that immediately after the death of an Imam, his designated successor is installed to the throne of the Imamat, by the Jamat (community). Thereafter each and every member of the Jamat takes 'Baiyat' (oath ofont size=+1>Controversy No. 1:

   Imam Ruknuddin was the last Ismaili Imam of the Alamut. Mongolian soldiers of Halaku Khan destroyed every house and building in Alamut, conquered and demolished Ismaili castles of Alamut, and of the surrounding areas. They massacred almost every Ismaili and brought an end to the Ismaili Empire by 1258 A.D. Abualy writes:

"At last by treachery and tricks the Mongols defeated the Ismailis and destroyed whatever could be destroyed ... Thirty thousand Ismailis were killed in one day during this war of Alamut. Altogether eighty thousand Ismailis sacrificed their lives for the sake of their faith and their Imam in the battles of Alamut."                    (page 77)

"He (Ruknuddin) and his followers were kicked to a pulp and then put to the sword; and of him and his stock no trace was left, and he and his kindred became but a tale on men's lips and a tradition in the world."   'The Assassins' page 95

   Non-Ismaili sources claim there are no records available to substantiate that claim for Imamat having survived the massacre. The Ismaili history books are devoid of vital data for the next eighteen generations of Ruknuddin. Even the latest history book of Ismaili Imams in Gujrati published by the Ismailia Association for Pakistan in 1980, has no records of the year of birth of their Imams, starting from Imam number 28 to number 46 (the Aga Khan I).

   Ismaili sources claim, the period starting from the fall of Alamut to the Aga Khan I is known as 'Dawr-al-satr' (period of the hiding), Imams were living in concealment and as such, very little is known about them.

   Non-Ismaili sources are astonished to find that appointments of dozens of Pirs and Dais by these Imams of "Dawr-al-satr" are recorded by Ismaili historians. Detailed activities of these alleged appointees and their frequent visits from India to pay Zakat money to their Imams are recorded. The so claimed regular visits of hundreds of Ismailis from India, to pay homage to their beloved Spiritual Father (Imams) are recorded by Abualy and other Ismaili historians. Why is it that none of these alleged Dais, Pirs, and visitors had taken any note of the year of birth of any one of the dozens of children born to the spouses of their Imam, for over a period of five centuries? Contrary to this, the years of their becoming Imams is recorded by all the Ismaili sources, for each and every one of them.

   Ismailis of Syria were surprised to hear that a descendant of their Imams in Alamut, had settled himself in India. A delegation of Syrian Ismailis came to see the Aga Khan in India. Aga Khan gave these Syrian Ismailis the Gujrati Dua (Ismaili Prayer), containing a genealogy of Ismaili Imams from Hazrat Ali to Aga Khan. These Arab Ismailis of Syria had difficulties of pronouncing the text in Gujrati, but they continued praying in Gujrati, because it was the Farman of their Imam. Finally, they requested for a Dua (prayer) in Arabic. At the end of his Imamat, Aga Khan III gave the Arabic Dua to the entire community.

Controversy No. 2: One Ismaili source contradicts the other

Abualy writes on page 77:

... he (Ruknuddin) was murdered by the Mongols, on the twenty-ninth of Shawwal 654 A.H. (19th of November, 1256).

   Note: Died in November, but married and went to Karakoram, four months later?

Imam Shamsuddin Muhammad, the 28th Generation:

   Ismaili historians have already mystified the readers with the perplexity of "Two Hasans" in the history of their 23rd Imam. This time they have tangled "Three Shams" with even greater riddle. They are admitting the fact that there has been lots of confusion, missing dates, mixed up names and data in connection with these three personalities.

1.  Imam - Shamsuddin Muhammad, the 28th Imam

2.  Saint - Shams, the Murshid (mentor) of Jalaluddin Rumi

3.   Pir - Shams of Multan

    In section one of this chapter we will try to identify these "three Shams" by their names, places of residence, and historical backgrounds.

   In the second section we will try to compare the dates of their births, dates of historical events connected with them and the years of their deaths.

1. Imam Shams: the 28th Imam

   History records that the son of the 27th Imam was named Muhammad. He had no son by the name of Shams or Shamsuddin.

   Ismaili historians confirm that his name was Muhammad; but they have added: that later on he was known as Shams (Sun) because he was very handsome (page 308 "Noorum-Mubin"). Ismaili historians claim that Muhammad, son of Imam Ruknuddin, escaped the mass killing by Mongols and continued the Imamat in Azerbaijan, Iran. This report of his residence is self contradicted. Below are the extracts taken from "Noorum Mubin"

1. On page 309 it records that after the destruction of Alamut, the 28th Imam escaped from the hands of his enemies. He survived and lived as a Dervish (Mystic) and that fact was known only to his family members, Dais (missionaries) and Fidais (devout followers). Lady members of his family did the embroidery works and Imam used to sell them. He was known as "Zardoz" (an embroiderer). Ismailis used to visit their Imam for "Baiyat" (oath of allegiance) in Azerbaijan, where Imam used to live.

2.   On page 317 quoting from a booklet which had survived the Baluchi revolt and was found by the publisher recently from the town of Zarka, the "Noorum Mubin" writes that the records preserved in this booklet conclusively prove that Mawlana Imam Shamsuddin Muhammad (the 28th Imam) used to reside in privacy with his uncle, Shahin Shah, in Tabriz and used to do the work of embroidery

   Note: In the first edition of Noorum-Mubin published in 1936, there is no record of this booklet found at "Zarka." This information appears in the third edition of Noorum Mubin, which was published in 1951 by the Ismailia Association for India. The information contained in this booklet could have been found by the Ismailia Association between the period 1936 and 1951. The author has recorded the name of the town as "Zarka" but the correct name of the town is "Zirukh" and it is located near the city of Hyderabad, in the Province of Sind, Pakistan, on a bank of the river Indus. The Baluchi Revolt mentioned by the author was the revolt led by Baluchi leader Mir Sher Muhammad Khan of Baluchistan against the British Raj in 1843. Aga Khan I, a leader of Ismaili Muslims, took the side of the British Raj and offered the services of his followers and himself to Christian General-Sir Charles Napier, to fight and defeat the Baluchi Muslims. In retaliation, Mir Sher Muhammad Khan attacked the army of Aga Khan, in the town of Zirukh, which was the Darkhana of Ismailis in Sind. Noorum Mubin has recorded that 70 Ismailis died fighting on that night. Aga Khan I, the 46th Imam, saved his life by fleeing on a horse in his nightshirt. During his flight he fell from his horse, lost his four teeth and became unconscious. He was then carried by his followers to Hyderabad.

3.  On page 306, Noorum-Mubin writes:

'Even today in the fort of Alamut (ruins of Alamut) there is a house built of atone and mud. It has a wooden door The people residing in the area believe that the tomb within the house is of some "lmamzada" (son of an Imam).

   Noorum Mubin records on page 309, that Saint Shams was the son of Imam Ala-uddin Muhammad, the 26th Imam. He was Murshid (mentor) of famous mystic poet Mawlana Jalaluddin Rumi. Saint Shams was the uncle of Imam Shams. Some Ismaili historians have recorded that Imam Shams was also Murshid of Mawlana Rumi. Noorum Mubin records that Saint Shams was known as Shams Tabrizi because he lived in Tabriz. The booklet found in "Zarka" records that Imam Shams also lived in Tabriz.

   On page 316, Noorum Mubin has quoted a couple of verses of Rumi. In relation to these verses, Noorum Mubin has recorded that Mawlana Rumi stopped his preaching in the ecstasy of love for his "Murshid," the Holy Imam (Shams) and began writing poems. The verse quoted by Noorum Mubin is an elaborate discourse which says, Shams the Zahir (manifest) Imam, the friend of Allah, with whom is sustained this world, this period, the earth and sky. The Imam's self is sinless, glorious and to be worshipped, etc.

   Such records give indication that the son of the 26th Imam, who used to live in Tabriz and whose real name was Shams became "Imam Shams" as well as the Murshid of Mawlana Rumi. The son of the 27th Imam, whose real name was Muhammad, did not become the 28th Imam. The tomb located in the ruins of Alamut, which is called a tomb of some "Imamzada" (son of an Imam) could be the tomb of that Muhammad.

3.  Pir Shams of Multan

   The so called "Pir" Shams of Multan was neither an Ismaili nor a "Pir" of Ismailis. He was not sent to India by a post Alamut Imam, Qasim Shah, or his son - Islam Shah. He came to Multan, India, about 50 years before the fall of Alamut. The claim that he was a Pir and sent by a post Alamut Imam is not only baseless but has been instituted to give credibility to the genealogy of the post Alamut Imams whose history itself has been an enigmatic saga.

   Shah Shams of Multan was a Muslim Saint. His life has been an open book. He has hundreds of thousands of adherents residing in Pakistan, India, Tibet and Kashmir. Most of these are Sunni Muslims and not Ismailis. This fact is being confirmed by Noorum Mubin. His shrine is in the city of Multan, Pakistan. The Mutawalli (custodian) of the shrine has a Shajra (genealogical tree). We will compare the dates recorded in the Shajra of his birth, arrival in Multan and death, in the second part of this section. He was born in Ghazni (Afghanistan) and not in Shabzwar or Tabriz in Iran. He was born about 100 years before the destruction of the forts of Alamut by Halaku Khan.

    It is interesting to know that Ismaili historians contradict each other and the Ismaili Ginans, composed by Pirs, contradict the Ismaili historians regarding the identity of Pir Shams:

Noorum Mubin records on page 324:

"An Ismaili Dai that came to India who is also commonly known as Dai Hazrat Shams Tabrizi is Pir Shams. His genealogy is: Hazrat Shamshuddin bin Salaudin bin Salehdin ... etc., etc. Pir Shams' father was follower of Imam Shamsuddin Muhammad, the "Zardoz" (Embroiderer He was also a propagator of Ismaili faith."

"During the one hundred and eighteen years of his life, Pir Shams converted over half a million disciples in many countries. Pir Shams was Shams Shabzwar and not Shams Tabriz who was the Master of Jalaluddin Rumi. Shams Tabriz was the son of Imam Alauddin Mohammed and brother of Imam Ruknuddin Khorshah. Both were Ismaili saints. They were contemporaries."

   Upon study Of Ismaili Ginan "Satveniji Vel" composed by Nar Muhammad Shah, we find that Imam Shamsuddin abdicated his Imamat in favour of his son, Qasim Shah, and came to India as an Ismaili Dai. This Ginan indicates that Imam Shams of Iraq (or Iran) was the same person who is known as Pir Shams of India. Some Ismaili historians refute this Ginanic claim and write that Nar Muhammad Shah had an ulterior motive behind this fabrication. One Ismaili missionary whose text is recorded below writes: Imam Shams was 'Saint Shams" and also "Pir Shams". Imam Shams wrote the "Garbis" (folk songs in Gujrati) and Ginans in Pujabi.

   My father Itmadi Ebrahim and grandfather Alijah Rajan Meherally were devout followers of Aga Khan and also leading members of the Ismailia community. My father performed the weighing ceremony of Aga Khan III with diamonds, upon his Diamond Jubilee in 1947, in Bombay. My grandfather had accompanied Late Pir Subzali on a perilous mission of "Dawah" (preaching and conversion) from India to Pamir through Badakshan, in the high mountains of Northern India. My grandfather died in the 1930's and I inherited his collection of religious books. One of the books that I liked to read over and over again, in those days was 'Vedic Islam'. It was written by my grandfather's friend, Al-Waiz Ebrahim Jusab Varteji. He was a highly respected missionary and my teacher. He devoted his life doing research on Shiaism. On page 348 of his book, Missionary Varteji writes:

"After the fall of Alamut, Shamshuddin Muhammad became Imam. In the history books he is known as Shams Tabrizi. Mawlana Rumi did Baiyat of Shamshuddin Muhammad and only after that, he became the Master of Knowledge. Similarly in Punjab there are Shamsi Ismailis who also got their knowledge from him. In Gujrat, his Garbis (Songs in Gujrati) were instrumental in the destruction of Hindu idols. He was the son of Mawlana Ruknuddin Khorshah and his descendant is the Aga Khan III, the author of 'India in Transition: which is like a "Gita of Shree Krishna." 

1. Imam Shams: the 28th Imam 
                Abualy contradicts himself twice!

Birth: Ismailia Association for India and Pakistan have not recorded his year of birth.

Abualy writes on page 78, that he was born in 1250 A.D. He then contradicts himself in the same paragraph, when he writes: "Mowlana Imam Shamsuddin succeeded his father at the age of eight;" and (in the heading) he writes, his Imamat began from 1266 A.D. 1250 + 8 = 1258 A.D. (not 1256).

Death: On page 79, Abualy writes that the Holy Imam died in 
1310 A.D. But, he contradicts himself by writing on page 78: "His Imamat lasted fifty-six years." 1256 + 56 = 1312 A.D. (not 1310).

2. Saint Shams: the Murshid of Rumi

Birth: Ismaili sources have no record.

Death: Ismailia Association for Pakistan and India have recorded
              the year of death as 1247 A.D.
     Abualy has not recorded the date.

   Note: According to the above recorded date, Saint Shams died when Imam Shams was not yet born (birth 1250). The question therefore is who was "Imam Shams" in whose ecstasy Rumi wrote the poems quoted by Noorum Mubin?

3. Pir Shams of Multan:

Birth:   The Sajrah with the Mutawalli (custodian) of the shrine records his birth in Ghazni in 1165 A.D.

Abualy records 1241 A.D. A difference of 76 years.
Other Ismaili sources record 1244 A.D.

Arrival in Multan: The Sajrah records his arrival in Multan in
1201 A.D. Abualy writes he was appointed as "Pir" by Imam Shams (birth 1250). Other Ismaili sources claim he was appointed by Imam Qasim Shah (son of Imam Shams). Ginans written in Gujrati have two dates of his arrival in India. Ginan "Surbhan" writes 1118 A.D. and Ginan "Chandrabhan" records his arrival in Chenab, India, in
1143 A.D.

   Note: Both these Ginans are supposed to have been composed by
Pir Shams as per Ismaili tradition and belief.

Death:   The Sajrah records his death in 1276 A.D.

Ismaili sources record 1356 A.D., a difference of 80 years.

   Ismaili historians and Ginans have recorded that Pir Shams had an encounter with Shaikh Baha'oddin Zakariyah Multani during his visit to the city of Multan (for details please refer to chapter 6). The Shaikh Baha'oddin died in 1276 A.D., hence the date of Pir Shams' death recorded by Ismaili sources (1356 A.D.) does not make him contemporary of the Shaikh. Furthermore, Sheikh Baha'oddin was Master of Fakhroddin Ibrahim al-Iraqi, who died in Damascus in 1289 A.D. Pir Shams, Sheikh Baha'oddin and Fakhroddin Iraqi were contemporaries and died in 1276, 1276, and 1289 A.D., respectively.

Imam Abul Hasanali, the 44th Generation:

Ismaili sources conspicuously contradict each other:

   On page 90 of his book, 'A Brief History of Ismailism," Abualy writes under the heading "Imam Abul Hasanali": 

"When Nadir Shah invaded India, in January 1739, he requested the Holy Imam to accompany him in order to bring good luck. The Holy Imam went with the Shah but returned home after the conquest of Lahore."

Translation of the Gujrati text:

   "Nadir Shah was a Sunni Muslim by faith. He began the persecution of Iranian citizens of Shia Ithna'ashri faith. After some time he came to Kirman and committed extreme brutality with the local Sufi population. He imprisoned Hazrat Imam Shah Hasanali (a.s.) and engulfed the entire country with his fire of atrocities."

   The glaring contradictions recorded above are not from an ancient history. Imam Abul-Hasan Ali's Imamat was only 250 years ago, between 1730 and 1780 A.D. Both the sources are Ismaili and are published in the 1980's. Both cannot be telling the truth. So, whom do you trust?

"Ismaili History is not to be Trusted"

In the words of Professor Peter Lamborn Wilson:

"Ismaili history is not to be trusted - a tangle of bloodlines and feuds, attaccks by ignorant heresimachs. But Ismaili story can

Ismaili sources record 1356 A.D., a difference of 80 years.

   Ismaili historians and Ginans have recorded that Pir Shams had an encounter with Shaikh Baha'oddin Zakariyah Multani during his visit to the city of Multan (for details please refer to chapter 6). The Shaikh Baha'oddin died in 1276 A.D., hence the date of Pir Shams' death recorded by Ismaili sources (1356 A.D.) does not make him contemporary of the Shaikh. Furthermore, Sheikh Baha'oddin was Master of Fakhroddin Ibrahim al-Iraqi, who died in Damascus in 1289 A.D. Pir Shams, Sheikh Baha'oddin and Fakhroddin Iraqi were contemporaries and died in 1276, 1276, and 1289 A.D., respectively.

Iround, umber and ochre and grey ... the circle of warrior-scholars with their winecups , breaking the sacred fast of Ramazan ... the cobalt-blue desert 
sky ...
"This mandala breaks loose from the moorings of its historical setting, and even from the text in which it is embedded. It becomes a complex of images, an Emblem, which can be located in the consciousness and expanded, brought to life as an integral element in one's own individual story - the personal myth which always comprises a movement from unawareness toward realization.
"Meditation thus becomes narration. The symbols one penetrates make up the path one allows, as with the Grail knights, whose adventures were subjected to the ta'wil of the forest hermits.
"The outward physic-historical Alamut, the 'hidden garden' where devotees were freed of State and Church, tax, dogma and Law this image perhaps cannot be imposed on the 'real world', was perhaps but a fleeting vision, even in Alamut itself. It is amusing to speculate about the possibility of experimenting with some of the practical teachings of Alamut in the context of today's world. But even if the social freedom of an Alamut cannot be attained, this in no way lessens the importance of the personal freedom granted by the interiorization of the Alamut-story, and of the Qiyamat.
"Ultimately society and Law can do nothing to impinge on this freedom - except to hang the free man from a gibbbet in Baghdad. You are already free, says the Lord of the Resurrection. So there exists no other story worth living, whatever the risk." 
      "Scandal", 1988, Autonomedia Inc., N.Y., pages 54-55

   Peter Lamborn Wilson is the former editor of Sophia Perennis, the journal of the Iranian Academy of Philosophy; author and translator of numerous books on Islamic, Sufi, and Spiritual themes. He is also an Honorary Fellow of the Muhyiddin Ibn Arabi Society and co-editor of Semiotexte (e).

Allah says:

"The parable of those who take protectors other than Allah is that of the Spider, who builds (to itself) a house; but truly the flimsiest of houses is the Spider's house, if they but knew. Verily Allah doth know of (everything) whatever that they call upon besides Him; and He is Exalted (in power), Wise. And such are the parables We set for mankind but only those understand them who have knowledge."
                 Holy Quran 29/41 to 43

The knowledge has come. Will they understand now?

"And say: 'Truth has (now) arrived and Falsehood has vanished away; for Falsehood is (by its nature) bound to vanish'.
                Holy Quran 17/81

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