Saturday Series

GOOGLE.COM -- Imam Gharib Mirza assumed the Imamate in 1493 and moved to Anjudan, where he was known as Gharib Mirza i.e., "an unknown stranger," and kept himself completely out of politics, passing the a life of darwish. Anjudan is situated at the foot of relatively low rocky range in central Iran. Ismailis began settling there slowly, probably during Imam Mustansir billah II's time, and had taken up agriculture. It is said that Imam Gharib Mirza mastered the botany and, with his knowledge, the village of Anjudan was turned into a fertile tract. Anjudan was the Ismaili mission's cradle in the post-Alamut era and when the dawa system, after the fall of Alamut, was systematically reorganized. Imam Gharib Mirza accepted Ismaili offerings and blessed them with written guidances, bearing his signature and seal. In Anjudan, near the mausoleum of Imam Mustansir billah II, ...

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GOOGLE.COM -- The tradition of pir, for the Indian community, was suspended by Imam Mustansir billah after Pir Tajuddin's dath in 1467. Tradition says Nizamuddin Kapur visited Iran humbly urging Imam Abdus Salam to send a pir to India. The Imam reportedly said: "I cannot revoke the decision of my father." Kapur stayed in Shahr-i Babak craving devotionally to win the Imam's heart. One day the Imam summoned him and said: "My father has suspended the tradition of pir for India, which will not be revoked in my period. I, however, appoint a samit (silent) pir instead" and gave him the book Pandiyat-i Jawanmardi with instructions to obey it as a natiq (speaking) pir. Tradition further relates the Imam ...

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GOOGLE.COM -- In Pandiyat-i Jawanmardi, we find different terms for the Imam that became vogue among Imam al-Mustansir bi-Allah II's followers, such as Imam-i Zaman, Imam-i Hazar, Sahibu'z Zaman, Ali Zaman, Sahibu'l Amr and Hazar Jama. Due to the state of Ismailis in Iran, Syria, India, Badakhshan and other parts of Central Asia , the Imam urged his followers to assist one another. He said: "The real believer is one who assists and helps his brother in religion, who shares with him his food, his sorrow and joy, never admitting into his heart any malice or enmity, being one with him in word and deed. If one satisfies his hunger, the other's hunger must also be satisfied. If one remains hungry, the other should remain hungry too. If one eats ...

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GOOGLE.COM -- Imam Muhammad bin Islam Shah seems to have started communications from his headquarters to different Ismaili communities and also accepted the gifts from pilgrims. It is said Indian Ismaili pilgrims were invested the title of darwish. It should be noted that the office of the hujjat or pir in India from Pir Shams (d. 1356) to Pir Hasan Kabiruddin (d. 1449) was almost hereditary, and the office began to be revered like the hereditary office of the Imams. To avoid this, after the death of Pir Hasan Kabiruddin, Imam Muhammad bin Islam Shah designated his brother Pir Tajuddin, as a next Pir for Hind and Sind instead of any son. ...

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GOOGLE.COM -- The Mongol power ended with the the last Ilkhanid ruler in 1335, and some months later Taymur was born in 1336 and by 1381 he had spurred his horses towards Iran. The Ismailis had hardly recovered from the Mongols when the Taymurid danger began to loom large on the Iranian horizon. In 794/1392 Taymur attacked Mazandaran, Sistan and Fars and then, in 795/1393, Amul and Anjudan mascaraing large populations of Ismailis....With the indescribable efforts of Pir Sadruddin and Pir Hasan Kabiruddin, a large proselytism had been resulted in Sind, Punjab, Kutchh, Kathiawar and Gujrat. Syed Imam Shah writes in his Janatpuri that, "Ismailism promulgated rapidly in India during the time of Imam Islam Shah." Imam Islam granted the title of ...

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GOOGLE.COM -- Imam Kassim Shah was most probably born in Daylam and is said to have lived shortly in Armenia and Anatolia aming the Bekhtashahis, a growing Sufi order. The scattered Ismailis slowly began settling in Iran, some in Daylam which was ruled by Kiya Saifuddin Kushayji, a staunch Ismaili like his forefathers since Imam Alauddin Muhammad. He was, however, forced to abandon Ismailism by Zaidi Syed Ali Kiya bin Amir Malati, the neighboring ruler. Kiya Saifuddin indignantly replied Zaidi Syed's messenger, declaring his family's faith openly: "My ancestors followed the religion of Prophet Muhammad (peace be on him), and were followers and believers in the Syeds (Imams) of the line of Ismail bin Jafar Sadik. Nobody has a right to order us in this manner." ...

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GOOGLE.COM -- Imam Shams al-Din Muhammad is said to have been born in Maimundiz fortress in 1230. Ata Malik Juvaini wrongly suggests the butchery of Ismailis by the Mongols, in Qazwin and Rudhbar following Alamut, was the end of the Ismailis as well as the unbroken line of the Imamate. However, manuscripts reveal that Imam Shamsuddin Muhammad had left Maimundiz a week before the Mongols arrived and Juvaini joined the Mongols a month later still. Those Iranian Ismailis who survived the Mongol massacres, entered a new era. Taking refuge in obscurity and cloaked by Sufism, they now referred to their spiritual leader not as an Imam but as a Pir. Tradition says Imam Shamsuddin Muhammad most probably lived ...

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GOOGLE.COM -- Imam Ala al-Din Muhammad succeeded his father at age 9 (618/1221). For six years, until her death, state affairs were managed by his gifted mother, the first instance when a woman administered Alamut. In 1250, Ismaili envoys sent to French King Louis IX, leader of the seventh Crusade, told him: "Sir, we have come from our chief, who informs you that as the shirt is the part of dress nearest to the body, he sends you this, his shirt as a symbol that you are the king for whom he has the greatest affection ... And, for a further assurance, here is his ring, of pure gold, with his name engraved on it. And, with this ring, our chief espouses you, and understands that henceforth you be one of the fingers of his hand." The envoys ...

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GOOGLE.COM -- "Among the Syrian Ismailis who lived far away from Alamut in a different environment, the teachings of the qiyama were probably not fully understood by all." It appears a few Ismailis in northern Syria misinterpreted the notion of the qiyama among the orthodox Muslims, who also in turn, ignored its inner Islamic substance and engineered anti-propaganda in hyperbolic and opprobrious words. The qiyama emphasised the batin and its counterpart, the zahir, ideas present in Ismailism from the earliest times. It is merely the irrational judgment of some historians that the qiyama involved an abrogation of the Shariah, since the Ismailis had seldom deprecated it. Thus, Imam Jalaluddin Hasan restricted his followers not to preach the doctrine of qiyama. The most ...

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GOOGLE.COM -- In Alamut, the period of Imam Ala Muhammad was noted for learning and prosperity. B. Hourcade writes that, the Imam "consolidated the work of his father, whom he pronounced the true Imam, the secret son of a descendant of Nizar who had hidden at Alamut." Imam Ala Muhammad was greatly engaged in his interest on philosophy and esoteric doctrines. His literary output was voluminous and had compiled several books on Qur'an exegesis to broach the doctrines of the Ismailis. When misconceptions had started among the Muslims about the qiyama the Imam wrote several tracts to justify the qiyama doctrines. He assigned a central role to the Imam who was defined in his essence as the epiphany (mazhar) of God. In Ray, Fakhruddin Razi harshly reviled the Ismailis, saying ...

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GOOGLE.COM -- There were three hidden Imams between Imam al-Nizar and Imam Imam ala-Dhikrihi al-Salaam during the dawr-i satr in Alamut. One Syrian manuscript, whose author and date are unknown, "is the only available Syrian manuscript which gives the same genealogical tree of the Nizari Imams as the one accepted by the modern Ismailis." In 559/1164, on what is known as qiyamat-i qubra or qaim al-qiyama, Imam Hasan II ended the dawr-i satr and publically announced himself as the legitimate Imam descended from Imam al-Nizar. A year and a half after the declaration of qiyama, on 6th Rabi I, 561/January 9, 1166, Imam Hasan II was stabbed by his ...

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GOOGLE.COM -- Imam al-Qahir's official name with Alamut's records was Hasan bin Muhammad, also known as Hasan I. His period was very peaceful, because the Seljuq had not waged any wars against Ismailis. The Nizari state was recognized by neighbouring rulers and Nizari coinage was in circulation. The dawr-i satr was about to end and, therefore, Imam al-Kahir arranged its celebration. When the Imam and his successors officially took charge of Alamut, the Iranian people and rulers feared the Aliad descended rulers of Alamut would attract a large following of Shi'ites in Iran and also threaten their political influence, so they amplified their bitter propaganda. The ruling powers did not ...

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GOOGLE.COM -- Imam al-Muhtadi was the first Ismaili Nizari Imam to be born in Iran. In 530/1136, on assuming the Imamat, he deputed da'i Zayn bin Abi Faraj in Syria with a sealed letter addressing his Syrian followers: "Verily, I am your Mawla Muhammad bin Ali bin Nizar. May God curse one who denies to believe the truth and covers it. We have charged da'i Zayn ibn Abi Faraj ibn Abi'l Hasan ibn Ali with this pledge to make the truth cleared for you for the manifestation of the truth. ..." Imam al- Muhtadi also traces his lineage four times from Imam al-Nizar and concludes that, "After the termination of the 40th time (dawr-i arb'in), and also after ...

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GOOGLE.COM -- Born in Cairo in 470/1076, Imam al-Hadi assumed the Imamat at age 20. Before his arrest, it appears that Imam al-Nizar managed to send his successor, al-Hadi, to the Maghrib from where Imam al-Hadi and his entourage made a long journey to the vicinity of Rudhbar, Iran. Since Alamut was stormed by the Seljuqs at that time, Imam al-Hadi concealled himself either in Rudhbar or some other remote place. Once peace was restored, he was taken to the vicinity of Alamut, whose location was only known to Hasan bin Sabbah. This began the second dawr-i satr in Ismaili history during which three Imams lived in concealment: Imam al-Hadi, Imam al-Muhtadi and Imam al-Qahir. During this time, Ismaili hujjats ...

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GOOGLE.COM -- Imam al-Mustansir had perceived the forthcoming bifurcation in the Ismailis, and that his successor, Imam Nizar, would be supported in the Iranian society more than the Arabian territories. He had, therefore, chosen the name Nizar for his son to bind him and his descendants with Iranian culture. The cause of the Nizarid succession was also supported by Iranian missionaries, notably Hasan bin Sabbah, Nasir Khusraw and others. When Hasan bin Sabbah was yet in Cairo, in 471/1078, De Lacy O'Leary writes that, "it appears, the court was divided into two factions over the question of the succession, the one party holding to the Khalif's elder son Nizar, the other to ...

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GOOGLE.COM -- Imam al-Mustansir bi-Allah ascended the throne of Imamat at age 7 in 427/1036. Between 457/1065 and 464/1072 famine ravaged Egypt. Where there had been 10,000 animals in Imam al-Mustansir's stable, now there were just three thin horses. After the famin, Egypt suffered plague. Whole districts were abandoned and house after house lay empty. Meanwhile, Turkish mercenaries drained the treasury. Works of art and valuables from the palace were sold to satisfy their demands. Emeralds valued at 300,000 dinars were bought by a Turkish general for 500 dinars and in one fortnight in 460/1068 valuables worth 30,000,000 dinars were sold off. The precious library ...

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GOOGLE.COM -- Imam al-Zahir ascended to the Imamate at age 16, in 411/1021 and in 481/1027 reponed the majalis al-hikmah closed by Imam al-Hakim. He ordered the newly appionted Qadi and Chief Da'i (from the Nu'man family) to spread the science of tawil among the followers and sent them an edict that read: "The gate of wisdom was open until our Lord al-Hakim bi-Amrillah thought it right to close it because of the prevailing circumstances and on political grounds. But now the conditions that Commander of the Faithful has ordered the chief da'i to open the gate of wisdom to those who long for it, and to read the majalis again in the palace of the Caliphs as has been customary there before." ...

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GOOGLE.COM -- Imam al-Hakim bi-Amr Allah was the first Fatimid Imam born on Egyptian soil and ascended to the throne at the age 11. He had a good command of Arabic tongue, and a fine knowledge of poetry at an early age. Imam al-Hakim is described as generous and brave by the chroniclers. Generally historians have portrayed Imam al-Hakim as a tyrant. However, P.J. Vatikiotis writes in "The Fatimid Theory of State" that, "These presentations have been hastily arrayed without a genuine investigation of al-Hakim's reign." Imam al-Hakim was extremely engaged in a deadly struggle of retaining the Fatimid Caliphate. He was not fighting only the secular tendencies of political power groups, but also ...

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GOOGLE.COM -- In 372/982, the anonymous writer of Hudud al-Alam said of Imam al-Aziz's Egypt, it "is the wealthiest country of Islam, and in it lies numerous towns, all prosperous, flourishing, wealthy. It produces textiles, handkerchiefs, and robes of various kinds, none more precious in the whole world. " ... When Iftagin, who sacked Syria, was caught and brought before the Imam, Imam al-Aziz was polite, returned Iftagin's belongings and gave him a high office in the the Fatimid court. His behaviour was so remarkable that Iftagin admitted: "I did everything to oppose him, but he did not seek revenge, and I dare not to look at him because of the gifts and favours with which he overwhelms me." ...

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GOOGLE.COM -- Imam al-Muizz's period is noted for extending Fatimid domination from Maghrib to Egypt and Syria. His Caliphate is also acclaimed for furthering learning and the arts; al-Muizz was, himself, a learned philosopher, scientist and astronomer. The reign of Imam al-Muizz was one of the most glorious ever recorded in Egyptian history. Hasan and Sharf write that "the personality of al-Muizz was clothed in the clean robes of holiness and majesty." And according to Noldeke "after their conquest of Egypt, the Fatimids were the most powerful princes of Islam, and it seemed at times as if even the form of power had passed from the Abbasids." ...

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GOOGLE.COM -- The Fatimids were the masters of the entire Mediterranean and their fleets operated freely throughout it. In 323/935, Italian pirates raided coastal regions of the Fatimid empire forcing Imam al-Qaim to turn his attention to Europe. He dispatched a squadron of 20 vessels in a successful attack on Italy, the south of France, the coast of Genoa and Calabria, and part of Lombardy. Unfortunately, due to a domestic revolt by Abu Yazid, the fleet was called back "just when Qaim's navy was about to conquer the whole of Italy." This civil war changed the course of history. "If Abu Yazid had not staged a massive revolt against the Fatimids, al-Qaim would have probably conquered the whole Europe." ...

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GOOGLE.COM -- Imam Razi al-Din Abdillah is celebrated for devoting time to complete the task of his father, his teachings and institutions. In his time, the faith of the Ismailis spread by leaps and bounds with galloping speed through out the length and breath of Arabia. He was an erudite scholar and epitomized Ikhwan as-Safa into an instructive synopsis (al-jamia). Its full name was ar-Risalat al-Jamia (the comprehensive epistle) which served as a substitute for the Epistle of Ikhwan as-Safa, intended for private circulation among the more advanced members of the groups. ...

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GOOGLE.COM -- Imam Taqi Muhammad lived secretly with his followers as a merchant at Salamia and was also called Sahib al-Rasail (Lord of the Epistles). W. Ivanow writes in Ismailis and Qarmatians that "the second hidden Imam [is] the author of the Encyclopaedia of the Ikhwanu's Safa, or Sahib al-Rasail, as he is usually referred to in the Ismaili theological works." Members of the Ikhwan as-Safa lived in the Lower Mesopotamian river port of Basra debating on literature, religion, philosophy and science. Their proceedings were concealed, none were admitted and this secret association left behind an encyclopaedia, known as Ikhwan as-Safa, comprising of 52 epistles (rasail). ...

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GOOGLE.COM -- With the death of Imams Ismail and Muhammad, the Abbasids' brutal persecutions increased considerably. They left no chance to grind the Ismailis under the millstone of cruelty and their Imams were forced to deepen their hiding, ushering in the first dawr-i satr (period of concealment). The Ismaili da'is in search of a new residence for their Imam came to Salamia. The adoption of strict taqiya, and moving from one to another place, forced the Imam to assign the mission works to his brother, Hussain bin Muhammad. He ordered his followers to obey his brother, saying ...

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GOOGLE.COM -- The earliest description of Imam Muhammad bin Ismail appears in a work of Tabari. In the 4th volume of Uyun'l-Akhbar he writes that Imam Muhammad bin Ismail resided in Medina from where he sent his da'is not only to spread Ismailism, but to search for a land of refuge where he could live unscathed. When the Abbasid caliph, Harun ar-Rashid, learnt of this he sent his officials to arrest the Imam. However, when the caliph's men came to the Imam's house, to carry out the orders, the Imam entered an underground passage he had constructed inside his house and ...

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GOOGLE.COM -- The early life of Imam Ismail is obscure except few fragmented records. We are faced with legend and myth, conjecture, hypothesis and prejudice of the historians. Historians refer to a tradition that Imam Ismail died during his father's lifetime, but Imam Ismail's followers refused to believe this rumour. Shahrastani writes that, "Some of them say that he did not die, but that his father had declared that he had to save him from the Abbasid caliphs; and that he had held a funeral to which Mansur's governor in Medina was a witness." ...

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GOOGLE.COM -- His father had referred to Abu Abdullah Jafar bin Muhammad (Imam Jafar al-Sadiq) as "the best of all mankind" and "one in charge of the family of Muhammad" (qaim al-Muhammad). Yaqubi writes that it was customary for scholars, who related anything from Imam Jafar Sadik, used to say: "the Learned One informed us." The house of Imam Jafar Sadik in Medina took a real shape of a regular academy, where a galaxy of talented scholars of jurisprudence, traditions, philosophy, exegesis and theology attended the studies. ...

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GOOGLE.COM -- Abu Jafar Muhammad bin Ali, known as al-Bakir, possessed extensive knowledge in religion matters, and because of that was nicknamed al-Bakir (meaning to split open, or revealer of secret science). Imam Muhammad al-Bakir was the first to establish the legal school of Ahl al-Bayt. Kashi records an important tradition that, "Before the Imamate of Muhammad al-Bakir, the Shi'a did not know what was lawful and what was unlawful, except what they learned from the people." Imam Muhammd al-Bakir articulated the doctrine the Imamate in Shi'ism and the doctrine of taqiya, but left his son to give it a final form and make it an absolute condition of the faith. ...

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GOOGLE.COM -- While Imam Hussain made preparations to depart Mecca, things took a reverse turn for him in Kufa. While he was heading towards Iraq, Ibn Ziyad made Kufa a scene of terror and horror, and imposed strict martial law. He made a declaration that anyone suspected of supporting Imam Hussain, would be hanged without trial, his house would be set on fire and his property would be confiscated. Ibn Ziyad also blockaded all the roads leading from Mecca to Kufa and gave strict orders forbidding anyone from entering or leaving the territory of Kufa. The Imam knew all these measures, but continued his journey undeterred. ...

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GOOGLE.COM -- Ali, was brought up under the care and affection of the Prophet. Ali himself cherished the memory of his childhood by saying: "The Prophet brought me up in his own arms and fed me with his own morsel. I followed him, wherever he went, like a baby-camel which follows its mother. Each day a new aspect of his character would beam out of his noble person and I would accept it and follow it as commanded." It is related that the Prophet and Ali loved each other intensely. Once, when Ali was a young boy, the Prophet sent him out on an errand taking a long time to return, started getting worried and prayed to God, "O'Lord, do not let me die unless I behold Ali once again." ...

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GOOGLE.COM -- Imam Jafar Sadiq says "Be our silent da'is," pointing out to them that if they lived a straight life they would attract the people to their faith and thus they would prove to be the da'is not by means of their tongue but by means of their good deeds. In this sense every 'momin' who lives an exemplary life proves to be a da'i to the Imam. We should bear in mind that our straight life is prescribed by the rules and regulations laid down by the Imam for our guidance. [A da'i] should know all those whom he intends to preach from man to man. He should deal with them individually and preach to every one of them according to his intelligence and his power of assimilation. ...

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GOOGLE.COM -- Those who have to look after the affairs of [the Imam's] followers or those who are engaged in his personal service, are required to lead an exemplary life. They have to improve themselves before they can improve others. The Prophet says, "May God curse those who preach good and do not practice it, and who forbid others from doing wrong while they themselves indulge in wrong doing." How can such a person expect good from God who has been run down by Him in His book and who has been cursed by His Prophet? If we ourselves are not good we have no right to expect good things from others. ...

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GOOGLE.COM -- To criticise the Prophet or to pry into his affairs or to show disapproval of his actions in words or in thoughts is abominable. It is strictly prohibited by God who through His Holy Book has enjoined on us all to submit ourselves to his will. The Holy Imams occupy a similar position. The Imam looks at things with the light of God and does what he does with the help of God. Whatever he does and in whatever age he does, he does well because he is guided by God. O the devotees of God, be careful of the position of the Imams. Never misconstrue their actions and never allow yourselves to be misled by their outward pomp which they are required to maintain to strike awe ...

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