Wednesday, November 25, 2009
Tuesday, October 13, 2009
Women in the Congregation
Why do men and woman pray together in the Jamat'at-Khanah?
(a) You should either show or recite that Qur'anic verse in which congregational prayers including both men and women are unlawful or prohibited or disliked, or you should prove that during the blessed time of the Prophet, Muslim women were not going to the Mosque.
(b) The manners and pillars (Adab-u-Arkan) of Islam are not only for men, but apply to women also. Those who want to keep women away from the place of worship on the grounds that because of their presence carnal soul (Nafs-i Ammarah) becomes more arrogant, then such people should, becoming hermits, abandon society and go to some jungle. For the interruption in prayer is not due only to the presence of women, but there are so many other causes, whose overall remedy is called Mujahada-i Nafs (Struggle againstt the carnal soul) and Taqwa (Fear of God). That means that one should fight against the carnal soul and choose piety and does not mean that one should expel or exclude one or more things from the world and society.
Salat = Nimaz = Du'a
How Far do the Ismailis follow the Salat? What do they mean by Salat.
Salat means Namaz (ritual prayer), du’a ( prayers ), rahmat (blessings), and durud (benediction). However, wherever, the word Salat is used, in the sense of du’a, rahmat and durud, there arises no question as to its sense; but wherever it is used in the sense of Namaz it also means the kind of Namaz in which there is no ruku (genuflexion) and sujud (prostration), such as Namaz i Jinazah (funeral prayer IX:84) and the prayer of the birds (XXIV:41). Thus where Salat means Namaz we have established it not only in the past, but also in the present; its practical example, fruit and wisdom of tawil (esoteric interpretation) exist in our faith and where Salat is used in the sense of du’a, this we always recite in the Jama’at Khanah. In other words, Salat means Namaz as well as du’a, in the same way that the worship and devotion (ibadat u bandagi) which we practice in the Jama’at Khanah is on the one hand du€ and on the other hand Namaz. For ibadat u bandagi contains the spirit and ultimate purpose of Namaz perfectly.
(For further information see “Gulistan i Hadith (The Garden of Traditions)", by Mawlana Ja'far Shah Phulwarwi.
b) For how long can the spirit and purpose of Namaz be maintained ? To understand this one should study the Qur'anic verse (I I:239):
"If you fear, then pray standing (i.e. waking) or riding."
Now in this form of Namaz it is obvious that the originality reality and purpose of Namaz remain the same, albeit almost all the formal manners Namaz are done away with, for in pray standing or riding neither the condition qiblah (direction of the kabah)is fulfilled are the conditions of genuflexion and prostration, etc. fulfilled. Yes, indeed here is no doubt that this is Namaz i Khawf (prayer of fear), of which it can be said that this is in the case of compulsion. but in fact it is not compulsion, but rather, a form of ease in the practice of religion. Further, it is also a proof of the fact that Namaz is of various kinds and the main part in all these kinds is du’a and dhikr i ilahi (remembrance of God), wherein lies the spirit of worship and the essence of the attainment of the goal. This is the reason for which in the Namaz i Khawf all those things without which the spirit and purpose of Namaz can be maintained, are removed. Now the form of such a Namaz is almost just like du’a, tasbih (glorification of God] and dhikr i ilahi (remembrance of God), and therefore I have said that worship (ibadat) in Jama’at Khanah is not only du'a but is also a kind of Namaz.
The fact should always be kept in mild that Allah, the Most High, desires for Muslims ease and facility and not hardship and difficulty. As He says: "Allah desires for you ease; He does not desire hardship for you." (II:185) But then arises the question that if God, the Most High, desires for us ease and facility and does not like any difficulty in religious matters (dini ahkam) then what can hinder the actualization (Zuhur i Fil) of His will and power (Mashiyat u Qudrat)? And what should His servants do to receive such a great mercy? The answer for this question can also be found in the Qur'an, in this command of God:
'And whosoever fears Allah, He will make his course easy for him." (LXV:4)
You should not forget that this guidance was given during the time of prophet hood {zaminah -i nubu'at), and there are glad tidings in it that those who in complying with religious commands observe the fear of God will be provided in the future with ease and facility in religion: for the purpose of the difficulty, austerity and hard ship which accompanies ibadat (religious services) and muamalat (transactions) is nothing but the fear of God (taqwa), and the fear of God is everything. In connection with the explanation and illustration of this purpose it is said:
"Allah will vouchsafe after hardship, ease." (LXV:7)
That is to say that God will reveal tariqat from the depth (batin) of shariat, and haqiqat from the depth of tariqat, and He will introduce the wisdom of tawil (esoteric interpretation) after tanzil (revelation). For this is the greatest ease and facility, and proof of this greater facility is those minor facilities which every pious Muslim can experience in his daily life, such as to feel ease after difficulty in fulfillment and regularity of every kind of devotion (ibadat), austerity (riyadat) by the help of God, and to remain gradually more attentive towards goodness and fear of God and son.
c) I like most of by Mawlana Ja'far Shah Phulwarwi views. In h book, “Gulistan i Hadith (The Garden of Traditions)" he says, on p. 5 under the caption, “Chand Kalimat i Namaz (A few words on Namaz), that:
"We usually understand that Namaz a cut-and-dried (bandhi taki) thing whose words are determined and movements are fixed. There is no doubt that the best way for the performance of Namaz is that which the Prophet has taught, but it is not right to say that the other ways are wrong' for not only from Adam until Jesus Christ (peace be upon them) but until Prophet Muhammad (peace be upon him), all those prophets who used to perform Namaz differed in their ways, but they said the same Namaz”.
That is to say that the form of the Namaz they said was different, but the spirit of all of them was the same, and in fact, the main aim and object of the. Namaz is the spirit and not the form. When this Namaz is performed in a congregational form, then the order and discipline requires necessarily that there should be uniformity in the Namaz of all, but if in an individual Namaz ecstacy and rapture overcome the usual way (formal way) of the performance of Namaz, it is not harmful in fact, sometimes a minor difference is not harmful even in the congregational Namaz.
Religious Rites & Rituals
To what extent are your religious rites correct and valid? Tell me about Nandi in particular.
Zakat
Why is your zakat (Religious Tax different) from the Shar'i zakat, Why is it not distributed among the poor and needy directly?
Dwelling Place of the Imam
How can Shah Karim, the Imam of the Ismailis, truly be the true Imam when in Europe he leads a western way of life?
Jamat'at-Khanah & Non-Ismailis
When any other Muslim brother wants to come to Jamat'at-Khanah, why should he not be allowed to come?
(a) For a detailed answer to this question see also my article entitled "Islam ki bunyadi Haqiqatan (The Fundamental Realities of Islam)" which is published in Panj Maqalah (Five Articles # 01)", Further, the question arises that will the person who wants to come to Jamat'at-Khanah, accept all the condition, manners and rites of the Jamat'at-Khanah, as an Isma'ili does? If it is not possible for him to do so, then there is no benefit in his coming to the Jamat'at-Khanah. So in this case it is better for him not to come to the Jamat'at-Khanah.
(b) In Islam there are certain holy buildings which are common among the Muslims, and there are some which are common, first come to Ka'bah and then comes the Mosque, for these buildings belong to the period when all Muslims were one. However, in some places there are certain mosques, which owing to either different view or different sects, are private. Similarly, in fact more stringently, Khanqah, Imam Bara, and Jamat'at-Khanah, are private places, for these places are respected only by those who are basically attached to them in faith and thus no other people may share in these holy places.
(c) Mosque, which Arabic is called 'masjid' means the place of prostration or place of worship. Therefore this word invites all the Muslims to go there and bow before God and worship Him. But in the word Jamat'at-Khanah, Ibadat or worship, is not apparent, as Jamat'at-Khanah, in Persian, means the House of Group and not to all. Such is the philosophy intrinsic in the meaning of Khanqah. Khanqah, is the Arabic form of Khangah, or Khanah-gah, which means the place where Sufis and dervishes live. Here also the meaning 'worship' is kept in secret, for otherwise the Sufis would have chosen a word which would have immediately and openly denoted worship (i.e. would have meant a place of worship). But this was done intentionally for there they had to instruct the teaching of Islam in specific way. Also, each Khanqah, was confined to the disciples of a particular Pir or Shaykh (Spiritual Guide). This same example may be applied to the Jamat'at-Khanah, for the Jamat'at-Khanah, in the begining was the Khanqah, itself. We come acrose the Jamat'at-Khanah, Bakhtyar-i-Kaki in the biographies of the Sufis, and this is later adopted in Isma'ilism. This historical event is a clear proof of the fact that Tariqat, comes from the depth (Batin) of Shari'at, and Haqiqat, emerges from the depth of Tariqat. This whole discussion leads to the conclusion that the Jamat'at-Khanah, belongs only to the followers of the Hazir Imam. (Present Imam)
Material Sacrifices in Jamat'at-Khanah
Why is money collected in Jamat'at-Khanah under the name of different assemblies (Majalis) and on different occasions? for since Jamat'at-Khanah is the house of God, surely only prayers should be performed there?
(a) It is true that business pertaining to worldly matters cannot be conducted either in the Jama'at-Khanah or in the mosque. On the other hand, Zakat (Religious Tax) Sadaqah (Alms), and every other type of material sacrifices, and in addition, many other good deeds, are such that they are more rewarding if they are performed in the house of God. As Allah says:
It is quite obvious that the house of God is a place for all kinds of rewards. The house of God is foremost the Ka'bah and then the Mosque and the Jama'at-Khanah. Thus the center of reward is the house of God then why should most of the deeds not be performed therein? Since these good deeds are performed for the sake of God, they should be done in the house of God; and since these deeds, these material sacrifices and good deeds are included in religious services (Ibadat) then why should they not be performed in the house of God?
In this way the doers of good deeds will benefit from the prayers of all and at the same time this is a kind of practical teaching, for in observing these deeds, the members of the Jama'at are able to create within themselves the spirit of offering material sacrifices and performing such good deeds. This is the reason why even in the time of Prophet, most material sacrifices were received in the mosque
(a) It is true that business pertaining to worldly matters cannot be conducted either in the Jama'at-Khanah or in the mosque. On the other hand, Zakat (Religious Tax) Sadaqah (Alms), and every other type of material sacrifices, and in addition, many other good deeds, are such that they are more rewarding if they are performed in the house of God. As Allah says:
"(O Prophet! Remind the people that when we made the house (of God) a place of reward for mankind and a sanctuary" (11:125)"
It is quite obvious that the house of God is a place for all kinds of rewards. The house of God is foremost the Ka'bah and then the Mosque and the Jama'at-Khanah. Thus the center of reward is the house of God then why should most of the deeds not be performed therein? Since these good deeds are performed for the sake of God, they should be done in the house of God; and since these deeds, these material sacrifices and good deeds are included in religious services (Ibadat) then why should they not be performed in the house of God?
In this way the doers of good deeds will benefit from the prayers of all and at the same time this is a kind of practical teaching, for in observing these deeds, the members of the Jama'at are able to create within themselves the spirit of offering material sacrifices and performing such good deeds. This is the reason why even in the time of Prophet, most material sacrifices were received in the mosque
Women Leading the Prayers
Why do woman sometimes lead the Prayers in Jama'at-Khanah, while there is no such precedent in the Shari'at?
(a) Islam is the right path. It has been ordained to lead towards God. when, as according to the example, true religion is likened to a path, then it also has stations which are called
Shari'at = The Law
Tariqat = The Way = Sufic Path
Haqiqat = The Truth
Ma'rifat = The Knowledge = Gnosis / recognition of God
Just a Sufism is a clear proof of development within Islam from one station to the next, so are the manners and rites of the Jama'at-Khanah a living example of following and spiritually advancing along the same straight path of Islam and progressing to a higher station and it is quite clear that in Sufism there are thousands of things which do not exist in Shari'at, for how can it be possible for such things to be in Shari'at while they pertain to Tariqat? Likewise the things pertaining to Jama'at-Khanah, i.e. the manners and rites therein, belong to Haqiqat and to judge them on a criterion other than of Haqiqat nothing but a proof of oversight and ignorance.
(b) Furthermore, if on the level or stage of Shari'at, a woman cannot lead men in Shar'i-Namaz, (ritual prayer according to Shari'at), then there is no other apparent reason for this except that this prohibition has a Ta'wil, (Esoteric interpretation or deallegorization) Contrary to this, whatever Ibadat-u-Bandagi (devotional prayers) is performed in Jama'at-Khanah, has no Ta'wil, in fact, it is itself a Ta'wil. Therefore in Jama'at-Khanah, a woman may lead the prayers.
If the question is then asked what the Ta'wil, is of not allowing women to lead Shar'i-Namaz, then the answer is that in religion the Prophet is in the position of a man and all the individuals within the entire community are in the position of a woman. Like-wise the Imam (may peace of God be upon him) is in the position of a man and all his followers are in the position of a woman, and similarly the teachers is like a man and student is like a woman. Thus according to Shari'at, if a woman leads men in Shar'i-Namaz, then according to Ta'wil, it implies that (God Forbidding) the Prophet should leave his position and become a follower and the community should take the position of the Prophet and lead him; or, that the Imam should become follower and the followers should become the Imam, and the teacher should become the student and vice-versa. So this Ta'wil, shows how the fact of a woman leading the men in Shar'i-Namaz, indicates an impossible matter, i.e. that the Prophet, playing the role of a man, should assume the role of a woman, which is the community; and for this reason women are not allowed to lead men in Shar'i-Namaz, only on the level of Shari'at,
(c) Islam, in fact, comprises of the teaching and instruction of both the Qur'an and the teacher of the Qur'an, and to travel along the different stages of these teachings and instruction means to walk on the Straight Path (Sirat-i Mustaqim), and to advance from one station to the the next station. In the same context, we can also say that Islam, with respect to its stages of knowledge and practice, is like a university which has various progressive degrees of learning. Now it is clear from this example that just as each of the various university degrees has its own criteria, similarly for all these different degrees of knowledge and practice in Islam there are ordained different criteria. Thus we say that to judge Ismaili rites on a criterion other than the Ismaili criterion is not logical.
(d) If Islam is the straight path, then one has to accept that Muslim sects or groups are like the travelers who spread on various stations of the path, on which some travelers are following the others, Further, if the true religion, as the Qur'an says, is the rope of God, the Most High, and this rope is between God and His servants, then it also implies that the servants are each the rope in various ascending degrees, one behind the other. Further still, where ascension towards the height of Ma'rifat, (gnosis) of god, according to LXX:3-4 is inferred with a staircase, there it can be inferred likewise that the people of different religions are each on different stairs. Just as the manifest religion (Din-i-Mubin), i.e. Islam can be linked to a university, where the students of the university are in different grades, similarly the believers in Islam with respect to knowledge and practice (Ilm-u-Amal) can be seen to be in different stages. The religion of Nature (i.e. Islam) has been compared with human creation and the different stages of life, such as the child in the mother's womb, the new-born, the sucking-babe, the tyro, youth, the middle aged and the old and similarly there are different stages in religion. This example show that Islam is the religion of Nature and it has to reach to its perfection just as a human-being gradually reaches to perfection. In short, the teachings of Islam are in degrees and as such its instructions are also in gradual form. Thus the objection of one against the other is nothing but ignorance of the stages of the Islamic teaching.
(b) Furthermore, if on the level or stage of Shari'at, a woman cannot lead men in Shar'i-Namaz, (ritual prayer according to Shari'at), then there is no other apparent reason for this except that this prohibition has a Ta'wil, (Esoteric interpretation or deallegorization) Contrary to this, whatever Ibadat-u-Bandagi (devotional prayers) is performed in Jama'at-Khanah, has no Ta'wil, in fact, it is itself a Ta'wil. Therefore in Jama'at-Khanah, a woman may lead the prayers.
If the question is then asked what the Ta'wil, is of not allowing women to lead Shar'i-Namaz, then the answer is that in religion the Prophet is in the position of a man and all the individuals within the entire community are in the position of a woman. Like-wise the Imam (may peace of God be upon him) is in the position of a man and all his followers are in the position of a woman, and similarly the teachers is like a man and student is like a woman. Thus according to Shari'at, if a woman leads men in Shar'i-Namaz, then according to Ta'wil, it implies that (God Forbidding) the Prophet should leave his position and become a follower and the community should take the position of the Prophet and lead him; or, that the Imam should become follower and the followers should become the Imam, and the teacher should become the student and vice-versa. So this Ta'wil, shows how the fact of a woman leading the men in Shar'i-Namaz, indicates an impossible matter, i.e. that the Prophet, playing the role of a man, should assume the role of a woman, which is the community; and for this reason women are not allowed to lead men in Shar'i-Namaz, only on the level of Shari'at,
(c) Islam, in fact, comprises of the teaching and instruction of both the Qur'an and the teacher of the Qur'an, and to travel along the different stages of these teachings and instruction means to walk on the Straight Path (Sirat-i Mustaqim), and to advance from one station to the the next station. In the same context, we can also say that Islam, with respect to its stages of knowledge and practice, is like a university which has various progressive degrees of learning. Now it is clear from this example that just as each of the various university degrees has its own criteria, similarly for all these different degrees of knowledge and practice in Islam there are ordained different criteria. Thus we say that to judge Ismaili rites on a criterion other than the Ismaili criterion is not logical.
(d) If Islam is the straight path, then one has to accept that Muslim sects or groups are like the travelers who spread on various stations of the path, on which some travelers are following the others, Further, if the true religion, as the Qur'an says, is the rope of God, the Most High, and this rope is between God and His servants, then it also implies that the servants are each the rope in various ascending degrees, one behind the other. Further still, where ascension towards the height of Ma'rifat, (gnosis) of god, according to LXX:3-4 is inferred with a staircase, there it can be inferred likewise that the people of different religions are each on different stairs. Just as the manifest religion (Din-i-Mubin), i.e. Islam can be linked to a university, where the students of the university are in different grades, similarly the believers in Islam with respect to knowledge and practice (Ilm-u-Amal) can be seen to be in different stages. The religion of Nature (i.e. Islam) has been compared with human creation and the different stages of life, such as the child in the mother's womb, the new-born, the sucking-babe, the tyro, youth, the middle aged and the old and similarly there are different stages in religion. This example show that Islam is the religion of Nature and it has to reach to its perfection just as a human-being gradually reaches to perfection. In short, the teachings of Islam are in degrees and as such its instructions are also in gradual form. Thus the objection of one against the other is nothing but ignorance of the stages of the Islamic teaching.
BURUSHASKI GINAN ZAMANA NOOR TAN with translation part 2
Kalam: Prof D.r Allamah N.N Hunzai (S.I)
Urdu Translation by Ghulam Qadir Baig Hunzai
Recited by: Barkat ali and Abid Karim
Album: Ruhani Bahar vol-2
Visual Work by: N.Z Shehzad
Urdu Translation by Ghulam Qadir Baig Hunzai
Recited by: Barkat ali and Abid Karim
Album: Ruhani Bahar vol-2
Visual Work by: N.Z Shehzad
BURUSHASKI GINAN ZAMANA NOOR TAN with translation part 1
Kalam: Prof D.r Allamah N.N Hunzai (S.I)
Urdu Translation by Ghulam Qadir Baig Hunzai
Recited by: Barkat ali and Abid Karim
Album: Ruhani Bahar vol-2
Visual Work by: N.Z Shehzad
Urdu Translation by Ghulam Qadir Baig Hunzai
Recited by: Barkat ali and Abid Karim
Album: Ruhani Bahar vol-2
Visual Work by: N.Z Shehzad
Friday, August 28, 2009
Burushaski Ginan Dalin le Diyein part 2 with translation
Kalam: Prof D.r Allamah N.N Hunzai (S.I)
Recited by : Bazrkat ali and Abid karim
Album: Ruhani Bahar 2
Visual work : N.Z shehzad
Recited by : Bazrkat ali and Abid karim
Album: Ruhani Bahar 2
Visual work : N.Z shehzad
Burushaski Ginan Dalin le Diyein - Part 1 with Translation
Kalam: Prof D.r Allamah N.N Hunzai (S.I)
Recited by : Bazrkat ali and Abid karim
Album: Ruhani Bahar 2
Visual work : N.Z shehzad
Recited by : Bazrkat ali and Abid karim
Album: Ruhani Bahar 2
Visual work : N.Z shehzad
Burushaski Ginan Mazhar i Yazdan Zuwas with translation part 2
Kalam: Prof D.r Allamah N.N Hunzai (S.I)
Recited by : Bazrkat ali and Abid karim
Album: Ruhani Bahar 2
Visual work : N.Z shehzad
Recited by : Bazrkat ali and Abid karim
Album: Ruhani Bahar 2
Visual work : N.Z shehzad
Burushaski Ginan Mazhar i Yazdan Zuwas with translation part 1
Kalam: Prof D.r Allamah N.N Hunzai (S.I)
Recited by : Bazrkat ali and Abid karim
Album: Ruhani Bahar 2
Visual work : N.Z shehzad
Recited by : Bazrkat ali and Abid karim
Album: Ruhani Bahar 2
Visual work : N.Z shehzad
BURUSHASKI GINAN UN ZAMANA MURTAZA With Translation Part-2
kalam: Prof D.r Allamah N.N Hunzai (S.I)
Recited by: Barkat ali and Abid Karim
Album: Ruhani Bahar vol-2
Visual Work by: N.Z Shehzad
Recited by: Barkat ali and Abid Karim
Album: Ruhani Bahar vol-2
Visual Work by: N.Z Shehzad
Burushaski Ginan UN ZAMANA MURTAZA with translation part 1
Kalam: Prof D.R Allamah N.N Hunzai (S.I)
Recited by: Barkat ali and Abid Karim
Album: Ruhani Bahar vol 2 Visual
Work: N.Z shehzad
Recited by: Barkat ali and Abid Karim
Album: Ruhani Bahar vol 2 Visual
Work: N.Z shehzad
Tuesday, August 25, 2009
Video - Julay Hikmat Saa
Julay Hikmat e Saa - Burushaski Manqabat
Written By, Prof. Dr. Allama Nasir Al-Din (Hubb-I 'Ali) Hunzai
Recite by Samiullah & Group
Visual work : Samiullah
Written By, Prof. Dr. Allama Nasir Al-Din (Hubb-I 'Ali) Hunzai
Recite by Samiullah & Group
Visual work : Samiullah
Sunday, August 16, 2009
Noor Ala Noor (Light upon Light), list of Imams : Part -3
Complete and authentic List of Imams from
Mowlana Ali (A.S) to
Present Imam Noor Mowlana Shah Karim-al-Hussayni
Hazir Imam, Aga Khan IV
49- Mowlana Shah Karim-al-Hussayni Hazir Imam = Prince Aga Khan IV
48- Mowlana Sultan Muhammad Shah = Prince Aga Khan III
47- Mowlana Aqa Ali Shah = Prince Aga Khan II
46- Mowlana Hassan Ali Shah = Prince Aga Khan I
45- Mowlana Shah Khalilullah (III)
44- Mowlana Abu-l-Hassan Ali (Baqir Shah)
43- Mowlana Qasim Ali (Sayyid Jafar)
42- Mowlana Hassan Ali
41- Mowlana Sayyid Ali
40- Mowlana Shah Nizar (II)
39- Mowlana Khalilullah (II) Ali
38- Mowlana Nuru-d-Dahr (Nuru-d-Din) Ali
37- Mowlana Dhu-l-Fiqar Ali Khalilullah I
36- Mowlana Murad Mirza
35- Mowlana Abu Dharr Ali Nuru-d-Din
34- Mowlana Gharib Mirza / Mustansir billah III
33- Mowlana Abdu-s-Salam Shah
32- Mowlana Mustansir billah II
31- Mowlana Muhammad ibn Islam Shah
30- Mowlana Islam Shah
29- Mowlana Qasim Shah
28- Mowlana Shamsud-Din Muhammad
27- Mowlana Ruknud-Din Khurshah = 8th Lords of Alamut
26- Mowlana Alaud-Din Muhammad (III) = 7th Lords of Alamut
25- Mowlana Jalalud-Din Hassan (III) = 6th Lords of Alamut
24- Mowlana Nurud-Din Muhammad (II) = 5th Lords of Alamut
23- Mowlana al-Hassan (II) Ala dhikrihi-s-salam = 4th Lords of Alamut
Hujjat ul Imam : Muhammad I of Alamut (1138–1162)
= 3rd Lords of Alamut
Hujjat ul Imam : Kiya Buzurg-Ummid (1124–1138)
= 2nd Lords of Alamut
Hujjat ul Imam : Hassan-i Sabbah (1090–1124)
= 1st Lords of Alamut
22- Mowlana Al-Qahir
21- Mowlana Al-Muhtadi
20- Mowlana Al-Hadi
19- Mowlana Nizar ibn al-Mustansir billah
18- Mowlana Al-Mustansir billah = 8th Fatimid Chalifah
17- Mowlana Ali az-Zahir li-I zaz Dinillah = 7th Fatimid Chalifah
16- Mowlana Al-Hakim bi-Amrillah = 6th Fatimid Chalifah
15- Mowlana Abu Mansur Nizar al- Aziz billah = 5th Fatimid Chalifah
14- Mowlana Ma ad al-Mu izz li-Dinillah = 4th Fatimid Chalifah
13- Mowlana Isma il al-Mansur = 3rd Fatimid Chalifah
12- Mowlana Muhammad al-Qa im bi- Amrillah = 2nd Fatimid Chalifah
11- Mowlana Ubaydullah al-Mahdi billah = 1st Fatimid Chalifah, Founder Fatimid dynasty
10- Mowlana Radiyu-d-Din Abdullah
09- Mowlana Taqi Muhammad
08- Mowlana Wafi Ahmad
07- Mowlana Muhammad ibn Ismail
06 -Mowlana Ismail ibn Jafar
05- Mowlana Jafar al-Sadiq
04- Mowlana Muhammad al-Baqir
03- Mowlana Ali Zayn al- Abidin
02- Mowlana Al-Hussayn
01- Mowlana Ali ibn Abi Talib
Noor Ala Noor (Light upon Light), list of Imams : Part -2
Complete and authentic List of Imams from
Hazrat Imam Adam Abu'l-Bashir (A.S) to
Hazrat Imam Abu Talib (A.S)
Hazrat Imam Adam Abu'l-Bashir (A.S) to
Hazrat Imam Abu Talib (A.S)
(49) Hazrat Imam Abu Talib (A.S)
(48) Hazrat Imam Abdu'l-Muttalib (A.S)
(47) Hazrat Imam Hashim (A.S)
(46) Hazrat Imam Abd-e-Manaf (A.S)
(45) Hazrat Imam Qusai (A.S)
(44) Hazrat Imam Kilab (A.S)
(43) Hazrat Imam Murra (A.S)
(42) Hazrat Imam Ka'b (A.S)
(41) Hazrat Imam Luwai (A.S)
(40) Hazrat Imam Ghalib (A.S)
(39) Hazrat Imam Fehr (A.S)
(38) Hazrat Imam Malik (A.S)
(37) Hazrat Imam Nazr (A.S)
(36) Hazrat Imam Kinana (A.S)
(35) Hazrat Imam Khazima (A.S)
(34) Hazrat Imam Madreka (A.S)
(33) Hazrat Imam Ilyas (A.S)
(32) Hazrat Imam Muzar (A.S)
(31) Hazrat Imam Nizar (A.S)
(30) Hazrat Imam Ma'd (A.S)
(29) Hazrat Imam Adnan (A.S)
(28) Hazrat Imam Awwad (A.S)
(27) Hazrat Imam Al-Yasa' (A.S)
(26) Hazrat Imam Al-Hamis (A.S)
(25) Hazrat Imam Bunt (A.S)
(24) Hazrat Imam Sulayman (A.S)
(23) Hazrat Imam Haml (A.S)
(22) Hazrat Imam Qidar (A.S)
(21) Hazrat Imam Isma'il (A.S)
(20) Hazrat Imam Ibrahim Khalil-Ullah (A.S)
(19) Hazrat Imam Ta'rikh (A.S)
(18) Hazrat Imam Tahur (A.S)
(17) Hazrat Imam Sharu (A.S)
(16) Hazrat Imam Abraghu (A.S)
(15) Hazrat Imam Taligh (A.S)
(14) Hazrat Imam Abir (A.S)
(13) Hazrat Imam Shale' (A.S)
(12) Hazrat Imam Arfakhad (A.S)
(11) Hazrat Imam Sam (A.S)
(10) Hazrat Imam Noah (A.S)
(09) Hazrat Imam Lumuk (A.S)
(08) Hazrat Imam Mutu Shalkh (A.S)
(07) Hazrat Imam Akhnukh (A.S)
(06) Hazrat Imam Yarad (A.S)
(05) Hazrat Imam Mahla'il (A.S)
(04) Hazrat Imam Qinan (A.S)
(03) Hazrat Imam Anush (A.S)
(02) Hazrat Imam Seth (A.S)
(01) Hazrat Imam Adam (Takhun) Abu'l-Bashir (A.S)
Noor Ala Noor (Light upon Light), list of Imams : Part -1
Complete and authentic List of Imams before Adam A.S,
Hazrat Imam Rajab (A.S) to
Hazrat Imam Shirita Badku (A.S)
Hazrat Imam Rajab (A.S) to
Hazrat Imam Shirita Badku (A.S)
01 Hazrat Mowlana Imam Rajab (A.S)
02 Hazrat Mowlana Imam Maj (A.S)
03 Hazrat Mowlana Imam Dharam (A.S)
04 Hazrat Mowlana Imam Tritu (A.S)
05 Hazrat Mowlana Imam Lulu (A.S)
06 Hazrat Mowlana Imam Aatu (A.S)
07 Hazrat Mowlana Imam Hiri Tukwa (A.S)
08 Hazrat Mowlana Imam Shiritu (A.S)
09 Hazrat Mowlana Imam Aatitu (A.S)
10 Hazrat Mowlana Imam Sher Anja (A.S)
11 Hazrat Mowlana Imam Jee Maro (A.S)
12 Hazrat Mowlana Imam Okra Yatu (A.S)
13 Hazrat Mowlana Imam Jahatu (A.S)
14 Hazrat Mowlana Imam Basheertu (A.S)
15 Hazrat Mowlana Imam Barsutu (A.S)
16 Hazrat Mowlana Imam Sam Tarao (A.S)
17 Hazrat Mowlana Imam Yatu (A.S)
18 Hazrat Mowlana Imam Ram Kahee (A.S)
19 Hazrat Mowlana Imam Sarangwanatu (A.S)
20 Hazrat Mowlana Imam Baritu (A.S)
21 Hazrat Mowlana Imam Kahatu (A.S)
22 Hazrat Mowlana Imam Sarha Yatu (A.S)
23 Hazrat Mowlana Imam Karsiyatu (A.S)
24 Hazrat Mowlana Imam Khadatu (A.S)
25 Hazrat Mowlana Imam Sahil Rakhee (A.S)
26 Hazrat Mowlana Imam Sarda Mahoo (A.S)
27 Hazrat Mowlana Imam Kiyou (A.S)
28 Hazrat Mowlana Imam Tukiyou (A.S)
29 Hazrat Mowlana Imam Kahetar Tuwas (A.S)
30 Hazrat Mowlana Imam Yasoowa Nahee (A.S)
31 Hazrat Mowlana Imam Tartiku (A.S)
32 Hazrat Mowlana Imam Anskheel (A.S)
33 Hazrat Mowlana Imam Tutumoo (A.S)
34 Hazrat Mowlana Imam Shiri Shang (A.S)
35 Hazrat Mowlana Imam Matfoo (A.S)
36 Hazrat Mowlana Imam Maskhajak (A.S)
37 Hazrat Mowlana Imam Kobadan (A.S)
38 Hazrat Mowlana Imam Shiri Bajan (A.S)
39 Hazrat Mowlana Imam Madjan (A.S)
40 Hazrat Mowlana Imam Bartai (A.S)
41 Hazrat Mowlana Imam Sherituwan (A.S)
42 Hazrat Mowlana Imam Khotuwan (A.S)
43 Hazrat Mowlana Imam Bar Saram (A.S)
44 Hazrat Mowlana Imam Byed Turuko (A.S)
45 Hazrat Mowlana Imam Makutu (A.S)
46 Hazrat Mowlana Imam Ajmapaal (A.S)
47 Hazrat Mowlana Imam Jasraat (A.S)
48 Hazrat Mowlana Imam Shiri Ram (A.S)
49 Hazrat Mowlana Imam Byedtu (A.S)
50 Hazrat Mowlana Imam Jyeotu (A.S)
51 Hazrat Mowlana Imam Dirtu (A.S)
52 Hazrat Mowlana Imam Shiri Kahetu (A.S)
53 Hazrat Mowlana Imam Bari Kahetu (A.S)
54 Hazrat Mowlana Imam Jee Meetu (A.S)
55 Hazrat Mowlana Imam Sataku (A.S)
56 Hazrat Mowlana Imam Timarjoo (A.S)
57 Hazrat Mowlana Imam Shirita Badku (A.S)
Imam Hunaid A.S is not include in this list because, you are the Qaim Al Qiyamat of your time and Hazrat Adam A.S is first Imam & Khalifa on earth after Imam Hunaid A.S.
REF: List of Imam Pre-Adam was taken form Book of Dai Fidai Khurasani which is written in period of Imam Shah Ali Shah Agha Khan II.
Fidai Khorasani was a natural-born speaker and thousands would come to listen him and enjoy the beauty of his oratory. He was also a distinguished writer. He compiled many books, such as "Irshad al-Salikin" (1900), "Kash al-Haq" (1914), "Kitab al-Danish-i Ahl-i binish," "Haqiqat al-Ma'ani", "Diwan" of 12000 verses, and "Kitab-i Hidayat al-Mominin al-Talibin" ed. by A.A. Semenow, Moscow in 1959.
Monday, August 10, 2009
A Thousand Wisdoms
Imam and Imamat
A Thousand Wisdoms
By: Prof. Dr. Allama Nasir al Din Nasir Hunzai
A Thousand Wisdoms
By: Prof. Dr. Allama Nasir al Din Nasir Hunzai
In his firman to Surat Jamat on 12th October, 1903, NOOR Mowlânâ Sultân Muhammad Shâh (a.s.) said "If you always read religious books, you will come to know that the throne of Imamat is continuous, perpetual and everlasting." Therefore, the subjects of Imam and Imamat are of paramount importance for all believers of God.
The verse (36:12) reveals that God has encompassed everything Рintellectual, spiritual and physical Рin the light of the most noble Imam. Therefore, according to the principles of Qur'anic wisdom, it is clear that all subjects are contained in the subject of Im̢mat and all words in the word Im̢m. [Source: Recognition of Imam (Im̢m РShin̢si) Part I & II]
Ta'wil of word 'Itâ'ah' (Obedience to God, the Prophet and the Imam):
"The holy Prophet said to Hazrat Ali: "He who obeys me, indeed obeys Allah and he who disobeys me, indeed disobeys Allah and he who obeys you, indeed obeys me and he who disobeys you, indeed disobeys me." (al-Mustradrak, III, 121). This Hadith is an exegesis of verse (4:59) about obedience." [Source: Tawil 76: A Thousand Wisdoms]
Ta'wil of word 'Uli'l-amr' (The custodians of the Divine commands, the true Imams):
"Verse (4:59) says: "O you who believe! Obey Allah, and obey the Messenger and the ulu'l-amr from amongst you." That is, in addition to Allah and the Prophet, obedience to the Imam from the progeny of the Prophet, whose Imamat is established from the Qur'an and Hadith, is obligatory. Contrary to this, world kings and rulers cannot be the ulu'l-amr, nor is any example of them found in the age of Prophethood, the ideal age of Islam. In the same surah in verse (4:54) there is mention of giving of the Book, the wisdom and a great kingdom to the Progeny of Ibrahim and here, according to the context of the subject, by progeny of Ibrahim are meant to be Muhammad (s.a.s.) and his progeny." [Source: Tawil 133: A Thousand Wisdoms]
Ta'wil of word 'Imâm' (Guide):
"The following hadith is about the virtues of the Qur'an: "Indeed, everything has a heart and the heart of the Qur'an is Yâ-Sin (Surah 36)" (Trimidhi, V, 162). One main reason for this title of Yâ-Sin is that the Treasure of the treasures of God is mentioned in it, which is: "And We have encompassed everything in the manifest Imam." (36:12). That is, God enfolds the universe in the living and present Imam and also unfolds it from him." [Source: Tawil 106: A Thousand Wisdoms]
Ta'wil of word 'Kullu shay'in' (Everything, all things):
"The wise Qur'an is the perfect and complete Book in whose exoteric and esoteric aspects there is explanation of everything (16:89). The magnificent and unique principle which is the treasure of its heart cannot be praised by us human beings and that universal principle full of quintessence (i.e., the pure, highly concentrated essence) of wisdom is: "And We have encompassed everything in a manifest Imam." (36:12). That is, all spiritual and intellectual subtle things of the kingdom of God can be found gathered and enfolded in the manifest Imam, provided someone recognizes himself or herself." [Source: Tawil 732: A Thousand Wisdoms]
Ta'wil of word 'Ayat' (The luminous personality of the Imam in which all signs are encompassed):
"Mawlâ Ali has said: "Anâ âyâtu'llâhi wa aminu'llâh, i.e. I am Allah's signs and I am the trustworthy of Allah." (Kawkab, p.208). Âyât in the sense of the signs of Divine power or miracles, are in four places: (i) The higher world, (ii) the wise Qur'ân, (iii) the external universe and (iv) the personal world, but according to the Qur'ân (36:12) all these âyât (signs) are encompassed in the light of the Imâm-i Mubin. That is, his light is the higher world, he is the speaking Qur'ân, the quintessence of the universe and a luminious personal world in true sense." [Source: Tawil 10: A Thousand Wisdoms]
Ta'wil of word 'Ahsâ' (He has encompassed them):
"It is said in verse (78:29): "And We have encompassed everything in (the form of) a book." The meaning of everything cannot be complete without intellects and souls, nor can a merely silent book possess all intellectual and spiritual (moving) things. Therefore, it is true to say that this is a description of the speaking book, i.e., the Imâm-i mubîn" [Source: Tawil 33: A Thousand Wisdoms]
Ta'wil of word 'Ma'a'l-Qur'ân' (With the Qur'ân):
"Externally Ali (Imam of the time) is a pure personality and internally a light. Externally, the Qur'ân is a glorious heavenly Book and internally (in the Prophet and the Imam) it is light. This shows that externally Ali and Qur'ân are separate from each other, but internally they are not only together, they are one light." [Source: Tawil 820: A Thousand Wisdoms]
Ta'wil of word 'Ma'a'l-Qur'ân' (With the Qur'ân):
"It is said in Hadith: "Ali is with the Qur'ân and the Qur'ân is with Ali, they will never separate from each other until they come to me at the pond (of Kawthar)." (Yanâbi, p. 103). The wisdom of this is that Ali (i.e., every true Imam) in his spirituality and luminosity is with the Qur'ân and the Qur'ân in its spirituality and luminosity is with Ali. Thus, the Qur'ân and Ali are one light in spirituality and this oneness will continue until the resurrection takes place and they come to the pond of Kawthar." [Source: Tawil 819: A Thousand Wisdoms]
Ta'wil of word 'Hâdin' (Guide, Imâm):
"It is said in verse (13:7): "Verily you are a warner, and to every nation (qawm) there is a guide." (See Shi'i translations and commentaries of the Qurân and the books on the Manâqib of Mawla Ali). From the time of Âdam till the Resurrection of resurrections, the people of every age are a nation and for every nation God has appointed a guide, who is the Imam of the time." [Source: Tawil 940: A Thousand Wisdoms]
Ta'wil of word 'Yastanbitûna' (They deduce, discover, they do istinbâat):
"Istinbâat primarily means "to dig a well and bring out water for the first time". Secondarily it is used in the sense of thinking, reflection, to penetrate deeply (Qâmûs, p. 77). For instance, istanbata'sh-shay' means to reveal a thing from its hidden state.
Verse (4:83), in which it is used, clearly means that after the holy Prophet, it is the ulu'l-amr, the Imams from the progeny of the holy Prophet, who bring out the inner meaning of the Qur'ânic verses, because it is they who know the ta'wil (inner meaning) of the Qur'ân." [Source: Tawil 980: A Thousand Wisdoms]
Ta'wil of word 'Muslimah' (The community of the pure Imams):
"A true Muslim is the one who submits himself to God. In this sense, Hazrat Ibrâhîm and Hazrat Ismâil prayed: "Our Lord! Make us submitters to You and of our progeny a submitting community (ummatan muslimah) to You (by true obedience)." (2:128). This shows that ummatan muslimah is the community of the pure Imâms who are the progeny of Hazrat Ibrâhîm and Hazrat Ismâil (See Daâ'im, I, 33). " [Source: Tawil 812: A Thousand Wisdoms]
Ta'wil of word 'Madînat al-ilm' (The city of knowledge):
"It is stated in Hadith: " I am the city of knowledge and Ali is its gate, so whoever wants knowledge let him come through the gate." (Sharh, I, 89). That is, whoever wants the treasures of the knowledge of certainty, the eye of certainty, and the truth of certainty, then it is necessary and imperative for him to enter the city of knowledge of the Prophet by walking in the light of the unprecedented guidance of the Ali of the time." [Source: Tawil 804: A Thousand Wisdoms]
Ta'wil of word 'Ism a'zam' (Supreme Name of God):
"Imâm Jafar as-Sâdiq has said "Allah has concealed one name, i.e., the supreme Name and He has 360 names." (Lughât, Sîn, p. 175). The supreme Name or the great secret is in two forms: as a word and as a person. As a word, it is "al-hayyu'l-qayyûm" (the Everliving, the Everlasting) (2:255; 3:2) and as a person it is the True Guide, i.e., the Prophet and the Imam of the time (see Wajh, p. 124-129)" [Source: Tawil 64: A Thousand Wisdoms]
Ta'wil of word 'Asmâ' (The luminous personality of the Imam in which all signs are encompassed):
"It is mentioned in a Hadith: "Indeed, Allah has ninety-nine names. He who memorises their number (and recites them), enters paradise." (Sarâ'ir, p. 69).
It is not possible to understand the meaning of this Hadith without ta'wil, and the ta'wil is that all other names of God are encompassed in His supreme Name and that supreme Name is the Imam of the time. A mu'min who knows this enters paradise, because this knowledge is tanatamount to enumerating His ninety-nine names." [Source: Tawil 65: A Thousand Wisdoms]
Ta'wil of word 'Awliyâ Allah' (Chosen friends of God):
"In verse (10:62) God says about His friends: "Lo! verily for the friends of Allah there is no fear, nor shall they grieve." These friends of God are the progeny of the holy Prophet whom God has exalted by granting them the ta'wili miracles of the glorious Qur'ân, because the greatest miracle of the holy Prophet which is intellectual, permanent and in the form of knowledge, is indeed the wise Qur'ân. The Qur'ân has two aspects: tanzil and ta'wil. Tanzil or exoteric aspect was conveyed to the people by the Prophet himself and for ta'wil or esoteric aspect, he appointed his successor." [Source: Tawil 137: A Thousand Wisdoms]
Ta'wil of word 'Ahl adh-dhikr' (The Pure Imâms):
"Dhikr is one of names of the holy Prophet (65:10-11). The people of dhikr therefore, are the family of the holy Prophet. Dhikr is also one of the names of the Qur'ân (21:50), and so the people of dhikr, are the people of the Qur'ân. Dhikr is also the ism-i azam (supreme Name), i.e., the asmâ'ul-husnâ (the beautiful Names) and therefore, the people of dhikr are the people of ism-i azam, the pure Imâms. Thus, by the people of dhikr are meant the Imâms who guide the people and are enriched with the given knowledge (ilm-i laduni), and therefore, they are able to answer every difficult question related to knowledge." [Source: Tawil 154: A Thousand Wisdoms]
Ta'wil of word 'Ta'wil' (Hikmat: Wisdom):
"Regarding the Qur'ân, Mawlâ Ali has said: "Its zahir or esoteric aspect is an obligatory act, its bâtin or esoteric aspect is hidden and veiled knowledge which is known to and written with us." [Source: Tawil 195: A Thousand Wisdoms]
"The Book and the wisdom are mentioned together in mumerous verses of the Qur'ân such as (2:129). In such cases by the Book is meant tanzil (zahir, exoteric) and by wisdom ta'wil (batin, esoteric), as is implied in verse (2:151): "(O the group of Imams!) as We have sent among you a messenger from among you who recites to you Our verses (in spirituality), purifies you and teaches you the Book and the wisdom." [Source: Tawil 187: A Thousand Wisdoms]
Ta'wil of word 'Ta'wil' (Esoteric Wisdom):
"The day its ta'wil comes, those who were previously forgetful of it will say: "Indeed, the Messengers of our Lord brought the truth (haqq)." (7:53). By the haqq (truth) is meant the walâyat of Ali. Thus, those who had forgotten the ta'wil and the custodian of ta'wil, namely Hazrat Ali, will feel great remorse. (al-haqq = walâyat of Ali, see Sharh, II, 237; Al-Mustadrak (in which is mentioned that the truth is with Ali), III 135)." [Source: Tawil 198: A Thousand Wisdoms]
Ta'wil of word 'Marifah' (Recognition of God):
"It is said in a Hadith: "Recognize Allah by Allah" (Lughât, Ayn, p. 82; Ahadith-i Mathnawi, pp. 2, 106). That is, the recognition of God is possible in the illumination of His light and His light is the holy Prophet and the Imam of the time." [Source: Tawil 835: A Thousand Wisdoms]
Ta'wil of word 'Law lâka' (If it were not for you):
"It is said in a Hadith-i qudsi: "If it were not for you (O Muhammad), I would not have created the heavens (i.e., universe)." Thus a Prophet so beloved of God has said to Mawlâ Ali: "You are from me and I am from you." [Source: Tawil 788: A Thousand Wisdoms]
Ta'wil of words 'An Aliyy' (Narrated by Ali):
"Mawlâ Ali reports that the holy prophet said: "I am the house of wisdom and 'Ali is its door. (Tirmidhi, V, 637).
Question: Which wisdom is mentioned in this Hadith?
Answer: The wisdom of the Qur'ân, the Hadith and spirituality, whose house is the Prophet and whose door, the Ali of the time." [Source: Tawil 629: A Thousand Wisdoms]
Ta'wil of words 'Qâla Rasûl Allâh' (The Messenger of God said):
"The holy Prophet said: "I have left behind among you two weighty things as a rope reaching the earth from heaven, one of them is greater than the other: the Book of Allâh and my itrat (progeny), the people of my house. They will never separate until they will come to me at the pond (of Kawthar)." These two unprecedented and magnificent things, each of which is weightier than the heaven and the earth, or rather the entire universe, are the Qur'ân and its Teacher (the Imam) whom the Prophet appointed as his khalifah or successor. It is they who are the rope of God which is stretched from the heaven to the earth to lift the people of the earth to the heaven (Sharh, X, 481)." [Source: Tawil 669: A Thousand Wisdoms]
Ta'wil of word 'Nafs' (Soul):
"Mawlâ Ali has said: "He who recognizes his soul, indeed recognizes his Lord." However, it should be noted that the treasure of recognition does not exist in the ordinary human soul until the Holy Spirit is attained from the True Guide. Indeed, the Holy Spirit is in the Imam of the time and he, in reality, is your own soul. If you have recognized the Imam of the time, then you should know that you have recognized yourself and your Lord." [Source: Tawil 889: A Thousand Wisdoms]
Ta'wil of word 'Ati'ni' (Obey me):
"It is said in a Hadith-i qudsi: "O My servant! Obey me, I will make you like My Image (mithâl = sûrat-i Rahmân) everliving that you will never die, mighty that you will never be humiliated and rich that you will never be needy." (Arba rasâil Ismâ'iliyyah, p. 15). This is the teaching of the paradise of knowledge and the greatest glad news." [Source: Tawil 77: A Thousand Wisdoms]
Ta'wil of word 'Ali' (Vision of Ali):
"The holy Prophet said: "To look at the face of Ali is worship." (al-Mustadrak, III, 152-153; Sharh, IX, 381; Kawkab, p. 161). Ali's vision is worship because of the fact that he is the speaking Qur'ân, the supreme Name, the mazhar of the Divine light, the mirror which shows God and he is the legatee of the holy Prophet. This is why the true lovers yearn for the sacred vision of the Ali of the time with heart and soul." [Source: Tawil 621: A Thousand Wisdoms]
The verse (36:12) reveals that God has encompassed everything Рintellectual, spiritual and physical Рin the light of the most noble Imam. Therefore, according to the principles of Qur'anic wisdom, it is clear that all subjects are contained in the subject of Im̢mat and all words in the word Im̢m. [Source: Recognition of Imam (Im̢m РShin̢si) Part I & II]
Ta'wil of word 'Itâ'ah' (Obedience to God, the Prophet and the Imam):
"The holy Prophet said to Hazrat Ali: "He who obeys me, indeed obeys Allah and he who disobeys me, indeed disobeys Allah and he who obeys you, indeed obeys me and he who disobeys you, indeed disobeys me." (al-Mustradrak, III, 121). This Hadith is an exegesis of verse (4:59) about obedience." [Source: Tawil 76: A Thousand Wisdoms]
Ta'wil of word 'Uli'l-amr' (The custodians of the Divine commands, the true Imams):
"Verse (4:59) says: "O you who believe! Obey Allah, and obey the Messenger and the ulu'l-amr from amongst you." That is, in addition to Allah and the Prophet, obedience to the Imam from the progeny of the Prophet, whose Imamat is established from the Qur'an and Hadith, is obligatory. Contrary to this, world kings and rulers cannot be the ulu'l-amr, nor is any example of them found in the age of Prophethood, the ideal age of Islam. In the same surah in verse (4:54) there is mention of giving of the Book, the wisdom and a great kingdom to the Progeny of Ibrahim and here, according to the context of the subject, by progeny of Ibrahim are meant to be Muhammad (s.a.s.) and his progeny." [Source: Tawil 133: A Thousand Wisdoms]
Ta'wil of word 'Imâm' (Guide):
"The following hadith is about the virtues of the Qur'an: "Indeed, everything has a heart and the heart of the Qur'an is Yâ-Sin (Surah 36)" (Trimidhi, V, 162). One main reason for this title of Yâ-Sin is that the Treasure of the treasures of God is mentioned in it, which is: "And We have encompassed everything in the manifest Imam." (36:12). That is, God enfolds the universe in the living and present Imam and also unfolds it from him." [Source: Tawil 106: A Thousand Wisdoms]
Ta'wil of word 'Kullu shay'in' (Everything, all things):
"The wise Qur'an is the perfect and complete Book in whose exoteric and esoteric aspects there is explanation of everything (16:89). The magnificent and unique principle which is the treasure of its heart cannot be praised by us human beings and that universal principle full of quintessence (i.e., the pure, highly concentrated essence) of wisdom is: "And We have encompassed everything in a manifest Imam." (36:12). That is, all spiritual and intellectual subtle things of the kingdom of God can be found gathered and enfolded in the manifest Imam, provided someone recognizes himself or herself." [Source: Tawil 732: A Thousand Wisdoms]
Ta'wil of word 'Ayat' (The luminous personality of the Imam in which all signs are encompassed):
"Mawlâ Ali has said: "Anâ âyâtu'llâhi wa aminu'llâh, i.e. I am Allah's signs and I am the trustworthy of Allah." (Kawkab, p.208). Âyât in the sense of the signs of Divine power or miracles, are in four places: (i) The higher world, (ii) the wise Qur'ân, (iii) the external universe and (iv) the personal world, but according to the Qur'ân (36:12) all these âyât (signs) are encompassed in the light of the Imâm-i Mubin. That is, his light is the higher world, he is the speaking Qur'ân, the quintessence of the universe and a luminious personal world in true sense." [Source: Tawil 10: A Thousand Wisdoms]
Ta'wil of word 'Ahsâ' (He has encompassed them):
"It is said in verse (78:29): "And We have encompassed everything in (the form of) a book." The meaning of everything cannot be complete without intellects and souls, nor can a merely silent book possess all intellectual and spiritual (moving) things. Therefore, it is true to say that this is a description of the speaking book, i.e., the Imâm-i mubîn" [Source: Tawil 33: A Thousand Wisdoms]
Ta'wil of word 'Ma'a'l-Qur'ân' (With the Qur'ân):
"Externally Ali (Imam of the time) is a pure personality and internally a light. Externally, the Qur'ân is a glorious heavenly Book and internally (in the Prophet and the Imam) it is light. This shows that externally Ali and Qur'ân are separate from each other, but internally they are not only together, they are one light." [Source: Tawil 820: A Thousand Wisdoms]
Ta'wil of word 'Ma'a'l-Qur'ân' (With the Qur'ân):
"It is said in Hadith: "Ali is with the Qur'ân and the Qur'ân is with Ali, they will never separate from each other until they come to me at the pond (of Kawthar)." (Yanâbi, p. 103). The wisdom of this is that Ali (i.e., every true Imam) in his spirituality and luminosity is with the Qur'ân and the Qur'ân in its spirituality and luminosity is with Ali. Thus, the Qur'ân and Ali are one light in spirituality and this oneness will continue until the resurrection takes place and they come to the pond of Kawthar." [Source: Tawil 819: A Thousand Wisdoms]
Ta'wil of word 'Hâdin' (Guide, Imâm):
"It is said in verse (13:7): "Verily you are a warner, and to every nation (qawm) there is a guide." (See Shi'i translations and commentaries of the Qurân and the books on the Manâqib of Mawla Ali). From the time of Âdam till the Resurrection of resurrections, the people of every age are a nation and for every nation God has appointed a guide, who is the Imam of the time." [Source: Tawil 940: A Thousand Wisdoms]
Ta'wil of word 'Yastanbitûna' (They deduce, discover, they do istinbâat):
"Istinbâat primarily means "to dig a well and bring out water for the first time". Secondarily it is used in the sense of thinking, reflection, to penetrate deeply (Qâmûs, p. 77). For instance, istanbata'sh-shay' means to reveal a thing from its hidden state.
Verse (4:83), in which it is used, clearly means that after the holy Prophet, it is the ulu'l-amr, the Imams from the progeny of the holy Prophet, who bring out the inner meaning of the Qur'ânic verses, because it is they who know the ta'wil (inner meaning) of the Qur'ân." [Source: Tawil 980: A Thousand Wisdoms]
Ta'wil of word 'Muslimah' (The community of the pure Imams):
"A true Muslim is the one who submits himself to God. In this sense, Hazrat Ibrâhîm and Hazrat Ismâil prayed: "Our Lord! Make us submitters to You and of our progeny a submitting community (ummatan muslimah) to You (by true obedience)." (2:128). This shows that ummatan muslimah is the community of the pure Imâms who are the progeny of Hazrat Ibrâhîm and Hazrat Ismâil (See Daâ'im, I, 33). " [Source: Tawil 812: A Thousand Wisdoms]
Ta'wil of word 'Madînat al-ilm' (The city of knowledge):
"It is stated in Hadith: " I am the city of knowledge and Ali is its gate, so whoever wants knowledge let him come through the gate." (Sharh, I, 89). That is, whoever wants the treasures of the knowledge of certainty, the eye of certainty, and the truth of certainty, then it is necessary and imperative for him to enter the city of knowledge of the Prophet by walking in the light of the unprecedented guidance of the Ali of the time." [Source: Tawil 804: A Thousand Wisdoms]
Ta'wil of word 'Ism a'zam' (Supreme Name of God):
"Imâm Jafar as-Sâdiq has said "Allah has concealed one name, i.e., the supreme Name and He has 360 names." (Lughât, Sîn, p. 175). The supreme Name or the great secret is in two forms: as a word and as a person. As a word, it is "al-hayyu'l-qayyûm" (the Everliving, the Everlasting) (2:255; 3:2) and as a person it is the True Guide, i.e., the Prophet and the Imam of the time (see Wajh, p. 124-129)" [Source: Tawil 64: A Thousand Wisdoms]
Ta'wil of word 'Asmâ' (The luminous personality of the Imam in which all signs are encompassed):
"It is mentioned in a Hadith: "Indeed, Allah has ninety-nine names. He who memorises their number (and recites them), enters paradise." (Sarâ'ir, p. 69).
It is not possible to understand the meaning of this Hadith without ta'wil, and the ta'wil is that all other names of God are encompassed in His supreme Name and that supreme Name is the Imam of the time. A mu'min who knows this enters paradise, because this knowledge is tanatamount to enumerating His ninety-nine names." [Source: Tawil 65: A Thousand Wisdoms]
Ta'wil of word 'Awliyâ Allah' (Chosen friends of God):
"In verse (10:62) God says about His friends: "Lo! verily for the friends of Allah there is no fear, nor shall they grieve." These friends of God are the progeny of the holy Prophet whom God has exalted by granting them the ta'wili miracles of the glorious Qur'ân, because the greatest miracle of the holy Prophet which is intellectual, permanent and in the form of knowledge, is indeed the wise Qur'ân. The Qur'ân has two aspects: tanzil and ta'wil. Tanzil or exoteric aspect was conveyed to the people by the Prophet himself and for ta'wil or esoteric aspect, he appointed his successor." [Source: Tawil 137: A Thousand Wisdoms]
Ta'wil of word 'Ahl adh-dhikr' (The Pure Imâms):
"Dhikr is one of names of the holy Prophet (65:10-11). The people of dhikr therefore, are the family of the holy Prophet. Dhikr is also one of the names of the Qur'ân (21:50), and so the people of dhikr, are the people of the Qur'ân. Dhikr is also the ism-i azam (supreme Name), i.e., the asmâ'ul-husnâ (the beautiful Names) and therefore, the people of dhikr are the people of ism-i azam, the pure Imâms. Thus, by the people of dhikr are meant the Imâms who guide the people and are enriched with the given knowledge (ilm-i laduni), and therefore, they are able to answer every difficult question related to knowledge." [Source: Tawil 154: A Thousand Wisdoms]
Ta'wil of word 'Ta'wil' (Hikmat: Wisdom):
"Regarding the Qur'ân, Mawlâ Ali has said: "Its zahir or esoteric aspect is an obligatory act, its bâtin or esoteric aspect is hidden and veiled knowledge which is known to and written with us." [Source: Tawil 195: A Thousand Wisdoms]
"The Book and the wisdom are mentioned together in mumerous verses of the Qur'ân such as (2:129). In such cases by the Book is meant tanzil (zahir, exoteric) and by wisdom ta'wil (batin, esoteric), as is implied in verse (2:151): "(O the group of Imams!) as We have sent among you a messenger from among you who recites to you Our verses (in spirituality), purifies you and teaches you the Book and the wisdom." [Source: Tawil 187: A Thousand Wisdoms]
Ta'wil of word 'Ta'wil' (Esoteric Wisdom):
"The day its ta'wil comes, those who were previously forgetful of it will say: "Indeed, the Messengers of our Lord brought the truth (haqq)." (7:53). By the haqq (truth) is meant the walâyat of Ali. Thus, those who had forgotten the ta'wil and the custodian of ta'wil, namely Hazrat Ali, will feel great remorse. (al-haqq = walâyat of Ali, see Sharh, II, 237; Al-Mustadrak (in which is mentioned that the truth is with Ali), III 135)." [Source: Tawil 198: A Thousand Wisdoms]
Ta'wil of word 'Marifah' (Recognition of God):
"It is said in a Hadith: "Recognize Allah by Allah" (Lughât, Ayn, p. 82; Ahadith-i Mathnawi, pp. 2, 106). That is, the recognition of God is possible in the illumination of His light and His light is the holy Prophet and the Imam of the time." [Source: Tawil 835: A Thousand Wisdoms]
Ta'wil of word 'Law lâka' (If it were not for you):
"It is said in a Hadith-i qudsi: "If it were not for you (O Muhammad), I would not have created the heavens (i.e., universe)." Thus a Prophet so beloved of God has said to Mawlâ Ali: "You are from me and I am from you." [Source: Tawil 788: A Thousand Wisdoms]
Ta'wil of words 'An Aliyy' (Narrated by Ali):
"Mawlâ Ali reports that the holy prophet said: "I am the house of wisdom and 'Ali is its door. (Tirmidhi, V, 637).
Question: Which wisdom is mentioned in this Hadith?
Answer: The wisdom of the Qur'ân, the Hadith and spirituality, whose house is the Prophet and whose door, the Ali of the time." [Source: Tawil 629: A Thousand Wisdoms]
Ta'wil of words 'Qâla Rasûl Allâh' (The Messenger of God said):
"The holy Prophet said: "I have left behind among you two weighty things as a rope reaching the earth from heaven, one of them is greater than the other: the Book of Allâh and my itrat (progeny), the people of my house. They will never separate until they will come to me at the pond (of Kawthar)." These two unprecedented and magnificent things, each of which is weightier than the heaven and the earth, or rather the entire universe, are the Qur'ân and its Teacher (the Imam) whom the Prophet appointed as his khalifah or successor. It is they who are the rope of God which is stretched from the heaven to the earth to lift the people of the earth to the heaven (Sharh, X, 481)." [Source: Tawil 669: A Thousand Wisdoms]
Ta'wil of word 'Nafs' (Soul):
"Mawlâ Ali has said: "He who recognizes his soul, indeed recognizes his Lord." However, it should be noted that the treasure of recognition does not exist in the ordinary human soul until the Holy Spirit is attained from the True Guide. Indeed, the Holy Spirit is in the Imam of the time and he, in reality, is your own soul. If you have recognized the Imam of the time, then you should know that you have recognized yourself and your Lord." [Source: Tawil 889: A Thousand Wisdoms]
Ta'wil of word 'Ati'ni' (Obey me):
"It is said in a Hadith-i qudsi: "O My servant! Obey me, I will make you like My Image (mithâl = sûrat-i Rahmân) everliving that you will never die, mighty that you will never be humiliated and rich that you will never be needy." (Arba rasâil Ismâ'iliyyah, p. 15). This is the teaching of the paradise of knowledge and the greatest glad news." [Source: Tawil 77: A Thousand Wisdoms]
Ta'wil of word 'Ali' (Vision of Ali):
"The holy Prophet said: "To look at the face of Ali is worship." (al-Mustadrak, III, 152-153; Sharh, IX, 381; Kawkab, p. 161). Ali's vision is worship because of the fact that he is the speaking Qur'ân, the supreme Name, the mazhar of the Divine light, the mirror which shows God and he is the legatee of the holy Prophet. This is why the true lovers yearn for the sacred vision of the Ali of the time with heart and soul." [Source: Tawil 621: A Thousand Wisdoms]
01. The manifestation of the Imam and his Hujjat
THE ISMAILI SOCIETY
ISMAILI TEXTS AND TRANSLATIONS SERIES, NO. 4
ON THE RECOGNITION OF THE IMAM
Fasl dar Bayan-I Shinakht-I Imam
Syedna Pir Shah Nasir e Khusrow
Translated from Persian by W. IVANOW
ISMAILI TEXTS AND TRANSLATIONS SERIES, NO. 4
ON THE RECOGNITION OF THE IMAM
Fasl dar Bayan-I Shinakht-I Imam
Syedna Pir Shah Nasir e Khusrow
Translated from Persian by W. IVANOW
(1. The Manifestation of the Imam and his Hujjat).
Firstly I begin to discuss the recognition of the Imam, which is as follows, so that thou mayest to know. (By the name of) Imam is called a man whi at one time may be (directly) know in his own person, and at another time through (the guidance of) his Hujjat. It is possible to recognise him (directly) only on the day of the "Sabbath of the faith." and it has to be known that every "day of the faith" is equal to one thousand years of this world (so that) a week of the Religion lasts seven thousand years. In these seven days the "day of the faith" is only one, not more, and the other six are the "night of the faith." This "day of the Religion" is called Saturday and on this day the Sun of the Faith, the Imam, becomes manifested. This is the reason why it is said: "All the (Divine) commandments will pass, but that about Saturday will remain." [Fol.2]. The other six days are called the "night of the faith," and the reason for this is that at that time the law (shari'at) of the prophets is a veil (hijab) of the Imam just as the night is the veil of the sun in this world. But as there is the moon which takes the place of the sun when it is hidden, so there is Hujjat, who takes the place of the Imam when he is not manifest, in order that his slaves, i.e., the "people of order", could recognise him with (the help of) the light of his "Proof's" teaching.
It is also to be understood that in the six thousand years of the "night of the faith" the Imam also becomes manifest occasionally. But these his manifestations are not ma'nawi, i.e., those in which he appears in his full glory, and the knowledge of him, in his real essence, cannot be attained. Just as on the contrary in the millennium of Saturday he can be recognised with his real nature because on that day his manifestation is complete.[1]
Therefore in these six thousand years he cannot be recognised. So the [Fol. 2v] great Ra'is says (in his poetry):
The manifestation (of the Imam is a mystery.
Do not associate it with any (ordinary) person,
Because for the believer who is passing through the Resurrection (qiyamat) it
is immaterial whether he is absent or present.[2]
Do not associate it with any (ordinary) person,
Because for the believer who is passing through the Resurrection (qiyamat) it
is immaterial whether he is absent or present.[2]
[1] The terms shakli, idafi and ma'nawi, in application to the idea of the zuhur are here the same as in the Rawdatu't-taslim. These ideas substantially differ from those of the Fatimid time where the zuhur of the Imam is his appearance to the world in the capacity of the ideal theocratic ruler. It is interesting to note that here the term satr, opposite to zuhur,does not appear at all.
[2] The poetical quotations which appear in this opuscule have, as a rule, suffered so much in transcription by ignorant scribes that the meaning of some passages remains quite obscure. In some of these the prosody is not only badly violated, but ocasionally simply disregarded. Mard-I Qiyamat may also be a poetical expression for the Qa'im (the term which does not appear here). I must confess that the meaning of this bayt is not clear to me.
But it would be absurd (to think) that he will leave the "chosen of the order" (khassan-I tarattub) without the possibility of recogtnising him; for the purpose of their acquiring this knowledge the world was created. If he should leave them so, -which God forbid ! - he would be ungenerous. Therefore inevitably a moon must exist in this night (of faith) which would remain perpetually manifest in its real nature. Any one who will not attain the knowledge during the time when the moon appears in its real essence, how should he acquire (this knowledge) at the time when the sun is manifest in a form which gives no light?
Just as a poet says:-
If to-day no benefit is derived from a complete manifestation (of the Hujjat),
Of what use will be to-morrow a bodily manifestation (of the Imam)?
Of what use will be to-morrow a bodily manifestation (of the Imam)?
In another place the poet says:-
The complete manifestation (of the Hujjat) whose propaganda is at work,
Will not be greater or smaller than what it actually should
Will not be greater or smaller than what it actually should
02. The necessity of the propaganda (da'wat) in the time when the Imam is hidden
(2. The Necessity of the Propaganda (da'wat) in the time when the Imam is hidden).
One must also know that whenever during the six millennia of the "night of faith" the Imam has a bodily incarnation (as an ordinary man). [Fol.3] his Hujjat has no complete manifestation. So it was in the time of the Prince (of the believers - Ali) when Salman did not reveal his teaching except to one man.[1] But as soon as the Imam becomes hidden, he (Hujjat) must be completely manifested and it is impossible that both, the Imam's bodily incarnation as well as preaching in his favour, would disappear. He would cause by this the creations to perish. The reason why the Imam occasionally withdraws the completemanifestation of the Hujjat and himself becomes incarnated as an ordinary man is that at that time the people are not capable (of accepting his doctrines), God forbid! Just as Hakim Nizari says in his poetry:-
[1] Certain expressions in this text have been naively ciphered, either entirely or partly, with the help of the figures substituted for letters according to the abjad system, with zeros being omitted in tens. Thus I-m-a-m is 1+4 (0)+1+4(0). This system is apparently not used in the Fatimid literature which employs a specialscript. The single man to whom Salman revealed his doctrine was certainly the Prophet. The part of the Salman as Jabra'il is probably a new invention of the Safawid times. [2] Ma-bandi may stand for ma-band. In the province of Qa'in and Birjand, from which Nizari was hailed, this is now the usual form of the Imperative with a negation, So it is proved that it is on account of his slaves' errors, negligence and sinfulness that he shuts occasionally the door of mercy and the gate of the knowledge of himself and leaves them to their fate. If thou leave us to ourselves to act, (Then) explain (clearly) what thou wilt have us to do.
Do not withdraw from those who ardently desire its advent
The full (ma'nawi) manifestation (the date of which) is covered withmystery!
And, after this, the door of mercy in the Heaven
The full (ma'nawi) manifestation (the date of which) is covered withmystery!
And, after this, the door of mercy in the Heaven
[1] Certain expressions in this text have been naively ciphered, either entirely or partly, with the help of the figures substituted for letters according to the abjad system, with zeros being omitted in tens. Thus I-m-a-m is 1+4 (0)+1+4(0). This system is apparently not used in the Fatimid literature which employs a specialscript. The single man to whom Salman revealed his doctrine was certainly the Prophet. The part of the Salman as Jabra'il is probably a new invention of the Safawid times. [2] Ma-bandi may stand for ma-band. In the province of Qa'in and Birjand, from which Nizari was hailed, this is now the usual form of the Imperative with a negation, So it is proved that it is on account of his slaves' errors, negligence and sinfulness that he shuts occasionally the door of mercy and the gate of the knowledge of himself and leaves them to their fate. If thou leave us to ourselves to act, (Then) explain (clearly) what thou wilt have us to do.
03. The fourfold knowledge about the Imam
(3. The Fourfold Knowledge about the Imam).
And again one must know that (the way to) the knowledge of the Imam is fourfold. [Fol.3v.] First, the knowledge of his body. It can be shared even by an animal. Secondly, the knowledge of his name. It can be obtained even by adversaries. Thirdly, the recognition of his Imamat. In this the "people of the order" can participate. Fourth, the knowledge of his (real) nature. It can be posse4ssed by his Hujjat only.
And again one must know that (the way to) the knowledge of the Imam is fourfold. [Fol.3v.] First, the knowledge of his body. It can be shared even by an animal. Secondly, the knowledge of his name. It can be obtained even by adversaries. Thirdly, the recognition of his Imamat. In this the "people of the order" can participate. Fourth, the knowledge of his (real) nature. It can be posse4ssed by his Hujjat only.
04. The Hujjat's and da'i's knowledge of the Imam
(4. The Hujjat's and Da'I's knowledge of the Imam).
One must also know that the "people of the order," i.e. the da'is and other inferior ranks (hudud) can always trace the person of the Imam by the guidance of two signs of which one is his legitimate nomination of two signs of which one is his legitimate nomination (nass) and the other his descent. But the chosen, i.e. the Hujjat, knows him since pre-eternal times by his miraculous knowledge and by innate disposition. In several past incarnations some da'is have not erred in recognising the Imam's person through being in possessionof the true knowledge. The reason (of their correct recotgnition) was their following that principle. But the other da'is, who were misguided, committed an error, the reason of which was that they took into consideration only the (Imam's) descent. Therefore they gave up Shah Nizar with his (real rights for) Imamat. This was the reason (why it happened in this way).
In the two incarnations, in which he dropped both indications, he first caused to appear his Hujjat and appointed him, and after this [Fol.4] he withdrew his two signs and disappeared, even in his personal form, from amongst the "people of order." Later on the higher degrees of the believers traced the person of the Imam with the help of the indication and guidance of the Hujjat after an examination of the matter. But some people, not strong (in their belief), did not listen to these arguments of the Hujjat or (simply) were incapable of understanding them [1] by the way of following the opinion of the majority.
One must also know that the "people of the order," i.e. the da'is and other inferior ranks (hudud) can always trace the person of the Imam by the guidance of two signs of which one is his legitimate nomination of two signs of which one is his legitimate nomination (nass) and the other his descent. But the chosen, i.e. the Hujjat, knows him since pre-eternal times by his miraculous knowledge and by innate disposition. In several past incarnations some da'is have not erred in recognising the Imam's person through being in possessionof the true knowledge. The reason (of their correct recotgnition) was their following that principle. But the other da'is, who were misguided, committed an error, the reason of which was that they took into consideration only the (Imam's) descent. Therefore they gave up Shah Nizar with his (real rights for) Imamat. This was the reason (why it happened in this way).
In the two incarnations, in which he dropped both indications, he first caused to appear his Hujjat and appointed him, and after this [Fol.4] he withdrew his two signs and disappeared, even in his personal form, from amongst the "people of order." Later on the higher degrees of the believers traced the person of the Imam with the help of the indication and guidance of the Hujjat after an examination of the matter. But some people, not strong (in their belief), did not listen to these arguments of the Hujjat or (simply) were incapable of understanding them [1] by the way of following the opinion of the majority.
05. The relations between the Imam and the Hujjat
(5. The Relation between the Imam and the Hujjat).
[1] A short lacuna in the text,
[1] A short lacuna in the text,
06. The manifestation of the Imam is essential to the existence of the world
(6. The Manifestation of the Imam is essential for the Existence of the World).
It is also necessary to know that the Imam must necessarily exist in all three kawns, i.e., worlds, - material, spiritual and cosmic, because he is in fact the "indispensably existent," and every thing besides him is but "possibly existent." By this latter name anything is called which cannot exist by itself. And as now all these "possibly existent" objects in fact exist, (it follows that) the Imam is manifested in their generic class in both worlds (kawn).
Where it not so, the worlds (akwan) could not exist. If some one says that the Creator (mujid) [1] is an impossibility because the opposite of the existence (of anything) is non-existence of the equally possible (mumkinat) thing (i.e., belonging to the same category), and not the non-existence of the One on whom the existence itself depends; nor will be their non-existence the counterpart of the "Indispensably-existent" (wajibu'l-wujud); or if he should say that they exist, but are the cause of the other, - all this is senseless.
Therefore [Fol.5] it is obvious that the Imam must be manifested in both the worlds, one created and corporeal (i.e., material), and the other abstract (amri) [2] and spiritual, as all three kinds of existence are based on (the same) Primal Divine Volition (amr). [1] In the text there is mawjud, i.e., available, existent. This is obviously erroneous in the context.
[2] The term amr, i.e. (Divine) command, or the primal creative volition of the Deity, and what belongs to it. Amri, all deal with those basic principles of creation which precede the visible world.
In the created, material world the posterity (awlad) of everything are always similar (in properties) to their progenitors, so that the son takes the place of the father. The same is true of the spiritual world, and the world of primal realities (amri), with the adversaries who maintain this on the basis of their Shari'at, the "people of order" (ahl-I tarattub) from their doctrine (ta'lim), and the "people of (Divine) unity" (ahl-I wahdat), i.e., the Hujjat, from the Divine assistance (ta'yid).
And then this also should be noted that the manifestation (of the Imam) in all these worlds (akwan) is relative (idafi), not absolute (haqiqi). If it were absolute, it would (have the power to ) rule the world of "possibles" (mamkinat).
The term "relative" (idafi) is applied to something that resembles something else (in certain respects), but is essentially different from it, just as a mirage resembling water, or a reflection in a mirror, and which are different (from what they resemble). The real, or absolute (haqiqi) is called something that is the original reality, as water (resembled by a mirage), or the original object (reflected in a mirror). So Ra'is Hasan says in a poem:-
[Fol.5v.] (Because) in thy pure and attributeless essence thou art void of every (form).
And the same Ra'is says in (another) poem:-
And Khwaja Nasir says:-
As a person thou art the manifestation of theDivine Light, And in the view of reason thou art the source of the different kinds of creations of the world. Thou comest appearing to the eyes of all creatures, But remainest hidden even from the Universal Reason in thy mysterious power. All three worlds are with thee, and thou hast been with all of them, Both (the material and spiritual) worlds come from thee, but thou art from from all of them.[Fol.6] (Therefore) it is to be understood, that only the manifestation of the Imam in these worlds is their real cause, not anything else.
Where it not so, the worlds (akwan) could not exist. If some one says that the Creator (mujid) [1] is an impossibility because the opposite of the existence (of anything) is non-existence of the equally possible (mumkinat) thing (i.e., belonging to the same category), and not the non-existence of the One on whom the existence itself depends; nor will be their non-existence the counterpart of the "Indispensably-existent" (wajibu'l-wujud); or if he should say that they exist, but are the cause of the other, - all this is senseless.
Therefore [Fol.5] it is obvious that the Imam must be manifested in both the worlds, one created and corporeal (i.e., material), and the other abstract (amri) [2] and spiritual, as all three kinds of existence are based on (the same) Primal Divine Volition (amr). [1] In the text there is mawjud, i.e., available, existent. This is obviously erroneous in the context.
[2] The term amr, i.e. (Divine) command, or the primal creative volition of the Deity, and what belongs to it. Amri, all deal with those basic principles of creation which precede the visible world.
In the created, material world the posterity (awlad) of everything are always similar (in properties) to their progenitors, so that the son takes the place of the father. The same is true of the spiritual world, and the world of primal realities (amri), with the adversaries who maintain this on the basis of their Shari'at, the "people of order" (ahl-I tarattub) from their doctrine (ta'lim), and the "people of (Divine) unity" (ahl-I wahdat), i.e., the Hujjat, from the Divine assistance (ta'yid).
And then this also should be noted that the manifestation (of the Imam) in all these worlds (akwan) is relative (idafi), not absolute (haqiqi). If it were absolute, it would (have the power to ) rule the world of "possibles" (mamkinat).
The term "relative" (idafi) is applied to something that resembles something else (in certain respects), but is essentially different from it, just as a mirage resembling water, or a reflection in a mirror, and which are different (from what they resemble). The real, or absolute (haqiqi) is called something that is the original reality, as water (resembled by a mirage), or the original object (reflected in a mirror). So Ra'is Hasan says in a poem:-
Thou art a being that appears as a man to men,
before the eyes of men, in this world;
In the form of a man thou art and with men thou remainest.
Thou comest amongst men not showing thy real face,
before the eyes of men, in this world;
In the form of a man thou art and with men thou remainest.
Thou comest amongst men not showing thy real face,
[Fol.5v.] (Because) in thy pure and attributeless essence thou art void of every (form).
If (thou appearest) amongst the men, thou art a man, if amidst spirits-a spirit,
Thou grantest them their existence as well as governest them.
Thou grantest them their existence as well as governest them.
And the same Ra'is says in (another) poem:-
The reason why thou has received the illusory attributes,
And why they became incalculable for the world,
If that every religion, whether it be true or false, bad or good,
Invented its own way (of worship) and calls thee by a different name.
Of all these names and attributes, which appeared,
A garden rose up with young trees of the saying "I was a Hidden Treasure."
Thou art partaking in all these, only from Thee
Comes the existence of all these, inherent in the beings.
But in the eyes of the truth, in Thy real essence Thou art
Really void of all the attributes and all the names.
And why they became incalculable for the world,
If that every religion, whether it be true or false, bad or good,
Invented its own way (of worship) and calls thee by a different name.
Of all these names and attributes, which appeared,
A garden rose up with young trees of the saying "I was a Hidden Treasure."
Thou art partaking in all these, only from Thee
Comes the existence of all these, inherent in the beings.
But in the eyes of the truth, in Thy real essence Thou art
Really void of all the attributes and all the names.
And Khwaja Nasir says:-
O thou, in whose existence is a possibility of being for the world,
O thou, in whose protection is mankind's safety!
O thou, in whose protection is mankind's safety!
As a person thou art the manifestation of theDivine Light, And in the view of reason thou art the source of the different kinds of creations of the world. Thou comest appearing to the eyes of all creatures, But remainest hidden even from the Universal Reason in thy mysterious power. All three worlds are with thee, and thou hast been with all of them, Both (the material and spiritual) worlds come from thee, but thou art from from all of them.[Fol.6] (Therefore) it is to be understood, that only the manifestation of the Imam in these worlds is their real cause, not anything else.
07. Definition of the degree of the Hujjat
(7. Definition of the Position of the Hujjat).
Having explained what is the recognition of the Imam, I will proceed to discuss the recognition of the Hujjat. Know that by this name a person is called whose real essence is the same as that of the Imam, from all eternity. He becomes manifested in this world from the sake of the "people of order" so that by having instructed them in his teaching he should make them recognise the Imam, because the Imam himself is free from (the necessity of) adopting (the teaching) or transmitting it (to anybody). The Hujjat, however, free from (the necessity of) adopting (the teaching) or transmitting it (to anybody). The Hujjat, however, free from (the necessity of) receiving (any body's) instruction, is not free from the duty (of delivering his teaching). And the da'I as well as the three degrees under him are not free (from both duties). The convert (mustajib) is not allowed to teach and needs only to accept the instruction. Therefore it is now clear that the Hujjat has a necessity to deliver his teaching and others need either accept it and transmit or only adopt it. And if he do not appear and teach, the "people of order" will fail in attaining salvation and perfection (in) the next life, and therefore [Fol.gv.] there will be no use in the creation of the world.
Having explained what is the recognition of the Imam, I will proceed to discuss the recognition of the Hujjat. Know that by this name a person is called whose real essence is the same as that of the Imam, from all eternity. He becomes manifested in this world from the sake of the "people of order" so that by having instructed them in his teaching he should make them recognise the Imam, because the Imam himself is free from (the necessity of) adopting (the teaching) or transmitting it (to anybody). The Hujjat, however, free from (the necessity of) adopting (the teaching) or transmitting it (to anybody). The Hujjat, however, free from (the necessity of) receiving (any body's) instruction, is not free from the duty (of delivering his teaching). And the da'I as well as the three degrees under him are not free (from both duties). The convert (mustajib) is not allowed to teach and needs only to accept the instruction. Therefore it is now clear that the Hujjat has a necessity to deliver his teaching and others need either accept it and transmit or only adopt it. And if he do not appear and teach, the "people of order" will fail in attaining salvation and perfection (in) the next life, and therefore [Fol.gv.] there will be no use in the creation of the world.
08. The logical proofs of the necessity of the Hujjat
(8. The Logical Proof of the Necessity of the Hujjat).
There are numereous indications, in logical arguments as well as in tradition, showing that without the help of the Hujjat it is impossible to recognise the Imam.
The logical proof is as follows. In every thing existent its perfect quality cannot pass from the state of potency into action without an impulse from outside. If it could be otherwise, the result necessarily would be that all the (material) bodies, in which the ability of movement is considered as their most perfect state, could come into activity spontaneously, without being compelled by something else, which "stays behind them," i.e., in some of them the vegetable spirit, and in the others the animal or human spirit. If this is the case with the body, which belongs to the world of semblance, in the spirit, which is the archetype (of the body), without (the help of ) the Hujjat no spiritual movement can exist, because it is the progress from the vices towards (moral) perfection and transmitting (the teaching ) to those able (to accept it).
There are numereous indications, in logical arguments as well as in tradition, showing that without the help of the Hujjat it is impossible to recognise the Imam.
The logical proof is as follows. In every thing existent its perfect quality cannot pass from the state of potency into action without an impulse from outside. If it could be otherwise, the result necessarily would be that all the (material) bodies, in which the ability of movement is considered as their most perfect state, could come into activity spontaneously, without being compelled by something else, which "stays behind them," i.e., in some of them the vegetable spirit, and in the others the animal or human spirit. If this is the case with the body, which belongs to the world of semblance, in the spirit, which is the archetype (of the body), without (the help of ) the Hujjat no spiritual movement can exist, because it is the progress from the vices towards (moral) perfection and transmitting (the teaching ) to those able (to accept it).
09. The traditional proofs of the necessity of the Hujjat
(9. The Traditional Proof of the Necessity of the Hujjat).
The proof of tradition (can be derived) first from the orthodox teachings of shari'at, which are called by their followers "the word of God and of the Prophet," and also from the teachings of the "worshippers of the Truth," who are opposed to the orthodox, as Hakim Sana'I, (Jalalu'd-Din) Rumi "the revealer of the Truth," Shaykh Attar, and others. And even from the words of the Batinis, which God inspires to them. (Fol. 7). They all cannot understand, and even fall into contradictions with themselves. There are also teachings of the mystery of the (eternal) Truth, revealed by the Imam, in the time of his perfect incarnation, or by his Hujjat who is always completely manifested. Whenever in the plain taching of shari'at the Quran, the Lord (mihtar) Jabra'il, Mika'il, Israfil and Azra'il are spoken of, their real meaning and archetype, as can be explained, is the Hujjat, because in allegorical interpretation, ta'wil, the meaning of the "angel" is the "people of unity" (ahl-I wahdat), i.e., the Hujjat, nobody else. And wherever da'I mentioned, it means the prophet, as in the Quran (XXXIII, 45) there is a verse (let His word be exalted!)-- ". . . calling towards God, by His order, as a burning candle." And as regards (his statement) that he (Muhammad) was receiving revelation from Jabra'il, i.e., that he was a da'I, he received instruction from Salman, and the words which he uttered prove this: "If Abu Dharr could know what is in the mind of Salman, truly he would call him an unbeliever," which means that should Abu Dharr be aware of what is in Salman's heart, he would kill him. When our Lord (Sayyid-na) was asked about the meaning of this tradition of the Prophet [Fol, 7v], he said in reply that if Salman were to say to Abu Dharr that his, Salman's, position is superior to that of the Prophet and that Mawla-na Ali is he creator and the architect of the world, the former would look upon these words as heresy and slay Salman.
There are (words) of the Amiru'l-mu'min ( Ali): "Salman is with us (as one) of (our own) family, the sun from the Light of God, a part of us (and) from us. The heart of a true believer is the Light of God, but no believer is as powerful as Salman, although a believer is eternal in the two worlds." Rumi, the revealer of the Truth, says about Khidr and Moses that the latter was learning perfection from the former. And in the beginning when Moses had not received from him a (revealed) instruction, he could not realise the mysterious meaning of Khidr's actions. So Rumi sayd in his Mathnavi: -
Hakim Nizari says (alluding to this story):-
If it had been an easy thing to penetrate to that source (of mystery), How could Moses turn back from Khidr in confusion?
The Paradise of Adam, the Ark of Noah, the vision [Fol. 8] of Abraham, Jesus and Mary, the mount Sinai of Moses, Gabriel of Mustafa - all these are (forms of ) the Hujjat. All the orthodox believe in this (tradition), but they do not know about its interpretaion (ta'wil).
Just as Amir Sayyid Ali-I Wa'iz (Kashifi), one of the orthodox, ina poem composed in praise of Ali says that once (the Prophet) was sitting and Jabra'il was by his side. At this time the Amiru'l-mu'minin ( Ali) entered the house and Gabriel paid respect to him. The Prophet asked: "Why hast thou such veneration for my little boy?" To this Gabriel replied: "He, was my teacher in the beginning of my existence." Then the Prophet asked: "How much time passed since thy creation?" Gabriel replied:-
It is also said that although Gabriel has the form of a bird, as the other angels, on that day, however, he appeared [fol. 8v.] to the Prophet in the form of a man, and as a man was sitting by the side of Mustafa. In fact the Imam, who is the "origin" (asl), and Gabriel, who follows him, as well as Mustafa, who follows Gabriel, all of them always have the appearance of a man; and later, when Mustafa accepted the teaching of the Hujjat, their real essence became (also) one. Not only can Mustafa, the "strong one" (qawi) amongst the "people of order," join them, but the other degrees which are inferior to him can become joined with them as soon as they receive the same knowledge. Amidst the traditions current amongst the orthodox there is one in which it is related that somebody asked A'isha if it is true that the Prophet says that on a certain night he went to heaven and saw those things (of which he told). A'isha said in reply: "I saw only that he went out from the house and came back so soon that water was still flowing from the jug which he struck with the skirt of his cloak when going out. And I do not know anything as regards what he says that Gabriel brings messages to him. I know only that occasionally the barefooted Salman comes and tells something secretly, and [Fol. 9v.] after a short time the Prophet begins to say that Gabriel descended and told him from the mouth of God this or that."
In short, all the tradition of the orthodox gives evidence that Gabriel is (in reality) Salman, but they cannot understand this. And what the "people of Truth" say is as well absolute evidence that the Imam has said: "Salman is from me and I am from Salman." In another place he said: "Salman is one of the gates of Paradise," because the door of Paradise is a man, and therefore the whole place of it must be a man. In another place he says: "Salman is the door of Paradise," but (he does) not (say): "soul of Paradise." In some other place he says: "I am with my friends everywhere they would seek for me, in the hills, on the plain, in the desert," etc. And everybody to whom he revealed his essence, i.e., the knowledge of him, is not in need of being physically connected with the Imam. This is the Great Resurrection.[1] In another place he says: "Be obedient to me, and I will make thee like myself," i.e., [Fol. 9v.] "obey me and thou wilt be similar to myself as Salman." Ra'is Hasan says:-
(It can be said) by a hundred thousand mouths there is none similar to and of the same origin as thee. (About) his position which is so close to God as that of the "two bows' length,"
Wisdom tells in Kenoma (Emptiness) and Pleroma (Fulness), i.e. the whole of the Universe. And the same author in another place says:-
He prostrated himself in veneration of the face of God for the reason that we would do prostration for the worship of the face of God.
Hakim Nizari says:-
The same poet in these munajat says:-
Hakim Thana'I says in a poem (composed in praise of ) Iskandar regarding the circumstances of his joining the teaching of the Hujjat: [Fol. 10]. The true belief became glorious in the world in my eyes because it was told me That the exalted guide (to it) is he, the "gate of Mawla-na." Khwaja Nasir says[1]:-
[1] This may be Nasiru'd-din Tusi whose poetry is apparently not preserved.
In another poem it is said:-
Khwaja Qasim from Tushtar[1] says:-
That man is the Hujjat and the "incomparable name," which is the name of the Imam, is the Hujjat as well, because (only) he is the Imam's real name and only from him is it possible to acquire a knowledge of the Imam, and not from those fictitious names. The teaching, concealed in the majority of the books and poems current amongst this community, is that the "door of mercy" and the "gate of knowledge" of the Imam is the Hujjat, leading to the prson and the name of the Imam, and (as in ordinary life) whoever comes through the door enters the house, and who does not do so cannot come into it. The nature and the real essence of both [Fol. 10v] are the same. This doctrine was explained several times. And if it were not so and they both were not the same, in such a case one of them would be God, and the other a creature. But God cannot be recognised from the creature. This is the difference in the teaching of this community and of intuitive systems.[1] The doctrines of the orthodox say the same, although they cannot understand these implications.
And it is said:-
(And another verse):-
There are (words) of the Amiru'l-mu'min ( Ali): "Salman is with us (as one) of (our own) family, the sun from the Light of God, a part of us (and) from us. The heart of a true believer is the Light of God, but no believer is as powerful as Salman, although a believer is eternal in the two worlds." Rumi, the revealer of the Truth, says about Khidr and Moses that the latter was learning perfection from the former. And in the beginning when Moses had not received from him a (revealed) instruction, he could not realise the mysterious meaning of Khidr's actions. So Rumi sayd in his Mathnavi: -
That boy whose throat Khidr has cut,
The common people will not undestand his mystery.
Even from Moses with all his wisdom and wit It remained hidden.
Thou, o wingless, do not try to fly![1]
The common people will not undestand his mystery.
Even from Moses with all his wisdom and wit It remained hidden.
Thou, o wingless, do not try to fly![1]
Hakim Nizari says (alluding to this story):-
If it had been an easy thing to penetrate to that source (of mystery), How could Moses turn back from Khidr in confusion?
The Paradise of Adam, the Ark of Noah, the vision [Fol. 8] of Abraham, Jesus and Mary, the mount Sinai of Moses, Gabriel of Mustafa - all these are (forms of ) the Hujjat. All the orthodox believe in this (tradition), but they do not know about its interpretaion (ta'wil).
Just as Amir Sayyid Ali-I Wa'iz (Kashifi), one of the orthodox, ina poem composed in praise of Ali says that once (the Prophet) was sitting and Jabra'il was by his side. At this time the Amiru'l-mu'minin ( Ali) entered the house and Gabriel paid respect to him. The Prophet asked: "Why hast thou such veneration for my little boy?" To this Gabriel replied: "He, was my teacher in the beginning of my existence." Then the Prophet asked: "How much time passed since thy creation?" Gabriel replied:-
"Although I do not know the (exact) number of my years,
I know a star, an ornament of the Divine Throne,
It is a star which only once in every thirty thousand years
Rises over the greatest and the highest Throne (of God)
Since the time when I came into existence by His might,
That star thirty thousand times appeared to me."
I know a star, an ornament of the Divine Throne,
It is a star which only once in every thirty thousand years
Rises over the greatest and the highest Throne (of God)
Since the time when I came into existence by His might,
That star thirty thousand times appeared to me."
It is also said that although Gabriel has the form of a bird, as the other angels, on that day, however, he appeared [fol. 8v.] to the Prophet in the form of a man, and as a man was sitting by the side of Mustafa. In fact the Imam, who is the "origin" (asl), and Gabriel, who follows him, as well as Mustafa, who follows Gabriel, all of them always have the appearance of a man; and later, when Mustafa accepted the teaching of the Hujjat, their real essence became (also) one. Not only can Mustafa, the "strong one" (qawi) amongst the "people of order," join them, but the other degrees which are inferior to him can become joined with them as soon as they receive the same knowledge. Amidst the traditions current amongst the orthodox there is one in which it is related that somebody asked A'isha if it is true that the Prophet says that on a certain night he went to heaven and saw those things (of which he told). A'isha said in reply: "I saw only that he went out from the house and came back so soon that water was still flowing from the jug which he struck with the skirt of his cloak when going out. And I do not know anything as regards what he says that Gabriel brings messages to him. I know only that occasionally the barefooted Salman comes and tells something secretly, and [Fol. 9v.] after a short time the Prophet begins to say that Gabriel descended and told him from the mouth of God this or that."
In short, all the tradition of the orthodox gives evidence that Gabriel is (in reality) Salman, but they cannot understand this. And what the "people of Truth" say is as well absolute evidence that the Imam has said: "Salman is from me and I am from Salman." In another place he said: "Salman is one of the gates of Paradise," because the door of Paradise is a man, and therefore the whole place of it must be a man. In another place he says: "Salman is the door of Paradise," but (he does) not (say): "soul of Paradise." In some other place he says: "I am with my friends everywhere they would seek for me, in the hills, on the plain, in the desert," etc. And everybody to whom he revealed his essence, i.e., the knowledge of him, is not in need of being physically connected with the Imam. This is the Great Resurrection.[1] In another place he says: "Be obedient to me, and I will make thee like myself," i.e., [Fol. 9v.] "obey me and thou wilt be similar to myself as Salman." Ra'is Hasan says:-
Thou art one whose "Door" is the Hujjat in this world;
(It can be said) by a hundred thousand mouths there is none similar to and of the same origin as thee. (About) his position which is so close to God as that of the "two bows' length,"
Wisdom tells in Kenoma (Emptiness) and Pleroma (Fulness), i.e. the whole of the Universe. And the same author in another place says:-
Salman-I Farsi, through whom the world was created.
Is the "door" (to the knowledge) of Ali.
Let us begin (this poem) with mention of his name.
Is the "door" (to the knowledge) of Ali.
Let us begin (this poem) with mention of his name.
He prostrated himself in veneration of the face of God for the reason that we would do prostration for the worship of the face of God.
Hakim Nizari says:-
O Lord, in the great revelation,
In which thou hast unveiled the hidden mystery,
If thou hast manifested in secret,
It is because thou hast caused the trumpets
(of the Resurrection) to be blown by thy Hujjat.
In which thou hast unveiled the hidden mystery,
If thou hast manifested in secret,
It is because thou hast caused the trumpets
(of the Resurrection) to be blown by thy Hujjat.
The same poet in these munajat says:-
By the truth of the prophets and thy Hujjat,
Who made ready the way to thy teaching (da'wat).
Who made ready the way to thy teaching (da'wat).
Hakim Thana'I says in a poem (composed in praise of ) Iskandar regarding the circumstances of his joining the teaching of the Hujjat: [Fol. 10]. The true belief became glorious in the world in my eyes because it was told me That the exalted guide (to it) is he, the "gate of Mawla-na." Khwaja Nasir says[1]:-
When his Hujjat will blow the first of his trumpets, He will
kill all those who are still living in posession of knowledge.
And when He in His own person will blow the trumpet of
the Resurrection,
kill all those who are still living in posession of knowledge.
And when He in His own person will blow the trumpet of
the Resurrection,
[1] This may be Nasiru'd-din Tusi whose poetry is apparently not preserved.
In another poem it is said:-
Whoever does not know without doubt the Hujjat of the Truth in this world,
He has no eye which can see, he is the most blind of all the blind.
He has no eye which can see, he is the most blind of all the blind.
Khwaja Qasim from Tushtar[1] says:-
I have acquired the knowledge of the Imam of my time with the help of a man
Who is himself the incomparable name of One God.
Who is himself the incomparable name of One God.
That man is the Hujjat and the "incomparable name," which is the name of the Imam, is the Hujjat as well, because (only) he is the Imam's real name and only from him is it possible to acquire a knowledge of the Imam, and not from those fictitious names. The teaching, concealed in the majority of the books and poems current amongst this community, is that the "door of mercy" and the "gate of knowledge" of the Imam is the Hujjat, leading to the prson and the name of the Imam, and (as in ordinary life) whoever comes through the door enters the house, and who does not do so cannot come into it. The nature and the real essence of both [Fol. 10v] are the same. This doctrine was explained several times. And if it were not so and they both were not the same, in such a case one of them would be God, and the other a creature. But God cannot be recognised from the creature. This is the difference in the teaching of this community and of intuitive systems.[1] The doctrines of the orthodox say the same, although they cannot understand these implications.
O, my pir, my God, with thy help I knew the Truth,
O, my guide and leader, with thy assistance I have found the Truth.
O, my guide and leader, with thy assistance I have found the Truth.
And it is said:-
The men of God are not God himself,
But they are not distinct from God.
But they are not distinct from God.
(And another verse):-
For the reason that thy eyes are weak,
Thy first object of worship must be the pir.
Thy first object of worship must be the pir.
10. The reason why the Imam and his Hujjat are the same in their essence but separate in their bodily appearance
(10. The Reason why the Imam and his Hujjat are the same in their essence but separate in their bodily appearance).
If some one should ask why they are the same as regards their nature but exist separate in the bodily form, he may be answered in two ways. (The first) explanation is this. If their persons were not different so that one of them might preach in favour of the other, a suspision might arise amongst the common people and they might think that he is doing this for a mean purpose if he were to call them to join his own cause. But as long as he preaches apparently in favour of someone else, the mob does not consider him [Fol. 11) as doing this is his own favour, being ingnorant of the fact that both of them are one. They live in the world of multitude and find a proof of the Truth of the religion of our Lord and his Hujjat in what is said in the "blessed books" (fusul-I mubarak). At the same time if the Imam and his Hujjat were not the same in their religion and preaching, the result necessarily would be that this their religion and the Truth are different, manifold. And as soon as the (true) religion becomes manifold, it makes no difference whether there be two (sects) or seventy-one. The second reply is as follows: If their persons were not different, so that one could manifest himself in all the three worlds and the other observe the Truth only, a doubt might appear in the religion of the "people of order," who are the seekers after the way to the Truth, about the real character of his preaching. By these logical proofs and the evidence of tradition it is explained why in the six thousand years of the "night of the religion" the knowledge of Imam cannot be acquired without the help of his Hujjat.
11. The Hujjat's miraculous knowledge
(11. The Hujjat's Miraculous Knowledge).
Now it is necessary to know what is the sign of his miracle and why he is manifested in the world (akwan) of the Truth (only). The first reason is as follows. I begin to explain the sign of his miracle. [Fol. 11v] The Hujjat necessarily must posess a sign or a miracle which could not be performed as well by any created or spiritual being. The miracles (in general) are usually of two kinds. One is that performed by the action of physical power and the other by (miraculous) knowledge and argument. Each of these kinds can be imitated, i.e. (an action may be done which is) similar to it but is not the same in reality.
The miracle which depends on an action of the physical power is called that which happens in the material world, while the miracle of knowledge and persuasion appears in the mental sphere. In all beings action and power belong to their material side which they as well as the Hujjat possess. There could be no greater power than if a man were to subdue to himself the whole world and slay all mankind. And he may abide in such condition (of greatness), but a lion or a snake may kill him although nobody can say that a lion or a snake is better than that man, they being only animals. And as (a physical miracle) can come from an animal, (it can happen also from other categories of the material world), as from a plant in (the power ) of producing fruits, from minerals in affecting senses, from fire, wind, water, earth (in short) no wonderful and strange peculiarity of the material qualities or action can be possessed by any single individual object in the world which cannot [Fol. 12] be shared by others.
The imitation of the miracle of knowledge can also be shared by many (living beings). Such are sorcery, incantation, the miracles of the saints, astrologers, fortune-tellers, "comb-seers,"[1] and so forth, who (also) reveal the secrets of the created world. Therefore it is clear that the miracle inimitable and the sign the like of which nobody can produce is the Hujjat's true knowledge which he possesses for the negation of the un-truth and the establishment of the Truth, which is (the teaching about) the Imam. And no one who is reasonable and just can deny it. This is the miracle which nobody else can perform and this wonderful power belongs only to the Hujjat. There are also many indications proving that the knowledge of the Hujjat is the "word of the Truth," and that his miracle is the same, not a physical action. These indications can be found in the teachings of the orthodox, which is the "commandment to the common," as well as in the "secret wisdom," or the teaching of the Truth, which is the "commandment to the chosen." There are many verses of the Quran in the "open" (zahir) teachings of the orthodox (proving this statement). One of them says: "On the prophet depends only preaching" (V, 99), which means that it is possible to demand from the prophet, i.e., Gabriel, only this delivery of his message, which is instruction in the explanation of the doctrine about the unity of the True Lord (Khudawand-i Haqq), and nothing more.
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[1] This is obviously a variety of divination, but I never heard of it in Persia.
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There is also a tradition of the Prophet saying: "We made prohibited to . . . but the right is reverted [Fol. 12v.] . . .
[1] their food and drink until they know their Creator and Lord." It means that to those who have not acquired the
knowledge (of the Imam) even the things are prohibited which are allowed by the shar'at, but to the "knower" (shinasanda) even that which is prohibited by the orthodox doctrines is permitted, as (drinking) wine, etc. But this "knower" is only one, or those who are with him as regards the teaching.[2]
The proofs from the secret doctrines of the Truth are the utterances of the Hujjats and da'is. First the saying of the Great ra'is:- The wine which thou drinkest in this world by any body's order,[3] Consider it in its degree as the "pure drink" of the Quran (LXXVI, 21). If one drinks it by the order of the "man of the Truth" and gives it to others, it may be lawful. Therefore how can it be prohibited! Hakim Nizari says:-
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[1] Two short lacunas in the text.
[2] The theory that such a "knowing" person (Sufic arif, or as here, shinasanda) may be absolved from the drudgery of going through the prescribed forms of worship, was always very popular in highly devout circles, and, as is well-known, was the basis of the sweeping accusations against the Ismailis. It appears fully developed already before the rise of the Fatimids, as in the Kitabu'l-Mahsul by an anonymous author, was attacked by Abu Hatim ar-Razi, defended by Abu Ya'qub as-Sijistani in his Kitabu'n-Nusra, and finally ruled out by Sayyid-na Hamidu'd-din al-Kirmani in his Kitabu'r-Riyad, as inconsistent with the official Ismaili doctrine (qanun). It is, therefore, interesting to note that, probably under the Sufic influence, it has been revived at such a late period.
[3] Here the expression Kasi, some one, may mean the Hujjat, and the strange word used to refer to him perhaps depends on the context which is not quoted here.
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Now, if it is impossible to see his actions in their real implications (and) he cannot be recognised without (the evidence of) a miracle and sign, then what can be an indication of him except his words? In the majority of books it is stated in this way: the muhiqq, "revealer of the Truth," i.e. the "word of the Truth," must be recognised by a "miracle of knowledge." In some other places [Fol. 13] it is said that it is necessary to hear from the "revealer," i.e., the Hujjat the "True Word" which is the "word of Truth," which is the Imam.
After this it is necessary to accept his Hujjat. And the purpose of listening to this "word" is to learn its meaning, which is the negation of the false affirmation of the (truth of the ) Imam. In the same way in the shari'at the truth of the formula "There is no deity except Allah," has to be heard from the revealer of the orthodox doctrines, i.e., Muhammad. The meaning of these two formulas of the "evidence" (shahadat), of which one is in the shari'at and the othet haqiqat, is refutaion of the falsehood and affirmation of the Truth.
But in this religion nobody can be recognised as a true believer until he proves by (proper) arguments and indications (his) negation of the falsehood and acknowledgement of the Truth, i.e., the Imam. Nobody will consider him a true believer from the mere fact of his having pronounced the formula (of the confession) although in the shari'at it is so. And so "the word of the Truth" cannot be taken as the evidence except on that single occasion.
Now it is necessary to know what is the sign of his miracle and why he is manifested in the world (akwan) of the Truth (only). The first reason is as follows. I begin to explain the sign of his miracle. [Fol. 11v] The Hujjat necessarily must posess a sign or a miracle which could not be performed as well by any created or spiritual being. The miracles (in general) are usually of two kinds. One is that performed by the action of physical power and the other by (miraculous) knowledge and argument. Each of these kinds can be imitated, i.e. (an action may be done which is) similar to it but is not the same in reality.
The miracle which depends on an action of the physical power is called that which happens in the material world, while the miracle of knowledge and persuasion appears in the mental sphere. In all beings action and power belong to their material side which they as well as the Hujjat possess. There could be no greater power than if a man were to subdue to himself the whole world and slay all mankind. And he may abide in such condition (of greatness), but a lion or a snake may kill him although nobody can say that a lion or a snake is better than that man, they being only animals. And as (a physical miracle) can come from an animal, (it can happen also from other categories of the material world), as from a plant in (the power ) of producing fruits, from minerals in affecting senses, from fire, wind, water, earth (in short) no wonderful and strange peculiarity of the material qualities or action can be possessed by any single individual object in the world which cannot [Fol. 12] be shared by others.
The imitation of the miracle of knowledge can also be shared by many (living beings). Such are sorcery, incantation, the miracles of the saints, astrologers, fortune-tellers, "comb-seers,"[1] and so forth, who (also) reveal the secrets of the created world. Therefore it is clear that the miracle inimitable and the sign the like of which nobody can produce is the Hujjat's true knowledge which he possesses for the negation of the un-truth and the establishment of the Truth, which is (the teaching about) the Imam. And no one who is reasonable and just can deny it. This is the miracle which nobody else can perform and this wonderful power belongs only to the Hujjat. There are also many indications proving that the knowledge of the Hujjat is the "word of the Truth," and that his miracle is the same, not a physical action. These indications can be found in the teachings of the orthodox, which is the "commandment to the common," as well as in the "secret wisdom," or the teaching of the Truth, which is the "commandment to the chosen." There are many verses of the Quran in the "open" (zahir) teachings of the orthodox (proving this statement). One of them says: "On the prophet depends only preaching" (V, 99), which means that it is possible to demand from the prophet, i.e., Gabriel, only this delivery of his message, which is instruction in the explanation of the doctrine about the unity of the True Lord (Khudawand-i Haqq), and nothing more.
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[1] This is obviously a variety of divination, but I never heard of it in Persia.
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There is also a tradition of the Prophet saying: "We made prohibited to . . . but the right is reverted [Fol. 12v.] . . .
[1] their food and drink until they know their Creator and Lord." It means that to those who have not acquired the
knowledge (of the Imam) even the things are prohibited which are allowed by the shar'at, but to the "knower" (shinasanda) even that which is prohibited by the orthodox doctrines is permitted, as (drinking) wine, etc. But this "knower" is only one, or those who are with him as regards the teaching.[2]
The proofs from the secret doctrines of the Truth are the utterances of the Hujjats and da'is. First the saying of the Great ra'is:- The wine which thou drinkest in this world by any body's order,[3] Consider it in its degree as the "pure drink" of the Quran (LXXVI, 21). If one drinks it by the order of the "man of the Truth" and gives it to others, it may be lawful. Therefore how can it be prohibited! Hakim Nizari says:-
Thou hast not recognised the Imam of thy time and hast not tried to find him.
Then know clearly that gold and property are unlawful to thee.
Then know clearly that gold and property are unlawful to thee.
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[1] Two short lacunas in the text.
[2] The theory that such a "knowing" person (Sufic arif, or as here, shinasanda) may be absolved from the drudgery of going through the prescribed forms of worship, was always very popular in highly devout circles, and, as is well-known, was the basis of the sweeping accusations against the Ismailis. It appears fully developed already before the rise of the Fatimids, as in the Kitabu'l-Mahsul by an anonymous author, was attacked by Abu Hatim ar-Razi, defended by Abu Ya'qub as-Sijistani in his Kitabu'n-Nusra, and finally ruled out by Sayyid-na Hamidu'd-din al-Kirmani in his Kitabu'r-Riyad, as inconsistent with the official Ismaili doctrine (qanun). It is, therefore, interesting to note that, probably under the Sufic influence, it has been revived at such a late period.
[3] Here the expression Kasi, some one, may mean the Hujjat, and the strange word used to refer to him perhaps depends on the context which is not quoted here.
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Now, if it is impossible to see his actions in their real implications (and) he cannot be recognised without (the evidence of) a miracle and sign, then what can be an indication of him except his words? In the majority of books it is stated in this way: the muhiqq, "revealer of the Truth," i.e. the "word of the Truth," must be recognised by a "miracle of knowledge." In some other places [Fol. 13] it is said that it is necessary to hear from the "revealer," i.e., the Hujjat the "True Word" which is the "word of Truth," which is the Imam.
After this it is necessary to accept his Hujjat. And the purpose of listening to this "word" is to learn its meaning, which is the negation of the false affirmation of the (truth of the ) Imam. In the same way in the shari'at the truth of the formula "There is no deity except Allah," has to be heard from the revealer of the orthodox doctrines, i.e., Muhammad. The meaning of these two formulas of the "evidence" (shahadat), of which one is in the shari'at and the othet haqiqat, is refutaion of the falsehood and affirmation of the Truth.
But in this religion nobody can be recognised as a true believer until he proves by (proper) arguments and indications (his) negation of the falsehood and acknowledgement of the Truth, i.e., the Imam. Nobody will consider him a true believer from the mere fact of his having pronounced the formula (of the confession) although in the shari'at it is so. And so "the word of the Truth" cannot be taken as the evidence except on that single occasion.
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