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The Nizari ( an-Nizariyyun) officially the "Shi‘a Imami Isma‘ili Tariqah" are a path (tariqah) of Shi‘a Islam, emphasizing social justice, pluralism, and human reason within the framework of the mystical tradition of Islam. The Nizari are the second largest of branch of Shia Islam and form the majority of the Isma‘ili . There are an estimated twelve to fifteen million Nizari Isma‘ili residing in more than twenty five countries and territories.
Nizari teachings affirm the Islamic tenant that there is "No god but the One God, and Muhammad is the final Prophet of God".
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The Nizari ( an-Nizariyyun) officially the "Shi‘a Imami Isma‘ili Tariqah" are a path (tariqah) of Shi‘a Islam, emphasizing social justice, pluralism, and human reason within the framework of the mystical tradition of Islam. The Nizari are the second largest of branch of Shia Islam and form the majority of the Isma‘ili . There are an estimated twelve to fifteen million Nizari Isma‘ili residing in more than twenty five countries and territories.
Nizari teachings affirm the Islamic tenant that there is "No god but the One God, and Muhammad is the final Prophet of God". Along with other Shi‘a, Nizari believe that following the Prophet's death his relative Ali Ibn Talib was selected by divine decree to succeed the Prophet as Imam in the institution of Imamate (Imama) which continues in an unbroken hereditary chain through Ali Ibn Talib, and Fatimah Az Zahra (the Prophet Muhammad's daughter) to the present day, under the egis of His Highness Prince Shah Karim Al-Husayni, the Aga Khan IV, their forty ninth Imam.
Human society is believed to be in a continuous state of flux, the role of Imamate is to find permanent solutions to issues raised by an increasingly changing world, to care for the spiritual and material well being of their followers as well as humanity at large, and to safeguard the rights of the individual to spiritual, social, and scientific enquiry.
The Nizariyyah are the spiritual descendants of the Fatimid Caliphate and the subsequent "Assassins" of Alamut under Da‘i Hassan a?-?abba? ((c. 1034-1124)).
Beliefs
God
Isma'ili Islam believes God is the One true and perfect reality from which all forms descend. The creator who is omniscient, omnipotent, and beyond the comprehension of human thought or sensory perception. God creates and sustains existence (time-space) through a series of radiations originating in the godhead. From Gods own substance waves radiate out, yet Gods own being never decreases, nor diminishes. Waves move further away from the source through the realities, but subsequently become less divine. This process is on going and never ceases. So in one sense God not merely created existence, but is constantly sustaining it, and by extension the ultimate revelation of existence is that God is the only true reality.
The Arabic term for God is Allah, in Persian Khuda Nizari use both; but their discourse often describes God as "That which cannot be reached by the boldness of thoughts", "Black Light", and "Luminous Night". Though this unknowable God can not be realized in this reality, God may be contemplated within it, meditation of the divine can reveal a glimpse (deedar) of what is yet to come. The the idea of Kashf (unveiling), as opposed to Satr (hidden), to reach a hidden mystical knowledge or truth (haqq) concerning the human condition, and the discovery of a fuller life. Creation consists of two states the intelligible (batin) which is pure, and thus permanent, fixed, and eternal which can be revealed through Kasf (unveiling), and the sensible (zahir) which is mixed, and thus dissolves, and is impermanent, and finite which is itself satr (veiled). Isma'ili seek to be bestowed with the Tajallî the transfiguration of the individuel through meditative contemplation, Tajallî is a divinly ordained act of virtue; in which a human being can attain a direct perception of the divine gnosis (ma'rifat), which is beyond knowable forms involving the annihilation (fanâ') of the one to whom it is granted.
Qur'an
Nizari like all Muslims consider the Qur'an to be the word of God; it is the central religious text of Islam. Muslims believe that the verses of the Qur'an were revealed to Muhammad by God through the Arch-Angel Gabriel between 610 CE and his death on June 8, 632 CE.
The Qur'an is divided into 114 suras, or chapters, which combined, contain 6,236 ayat, or verses. The chronologically earlier suras, revealed at Mecca, are primarily concerned with ethical and spiritual topics. The later Medinan suras mostly discuss social and moral issues relevant to the Muslim community.
Naziri employ the science of Qu'ranic commentary and esoteric exegesis known as Tawil to reveal the batin (inner, esoteic), in addition to Tafsir to reveal the zahir (outer, exoteric), as tools of interpretation of scripture. Tawil stems from a Qur’anic word meaning "to return", "going back to" the original meaning of the Qur’an. While acknowledgeing the importance of both batin and zahir in religion, the batin (inner, esoteric) understandings of religion, informs how the Zahir (outer, exoteric) aspects of religion are practiced, but more importantly guides the the believer on a spiritual journey that engages both the intellect ('aql) and the spirit (ruh) on a journey of discovery of the intangible truth (haq'iqq), with the ultimate destination being that of gnosis (ma'rifat).
The word Qur'an means "recitation". When Muslims speak in the abstract about "the Qur'an", they usually mean the scripture as recited rather than the printed work or any translation of it. For Isma'ili the Qu'ran is embodied most perfectly in the form of the Imam-i-Zaman, whose engagement of the Qu'ran through the use of Tawil and Tafsir is believed by Nizari to be "par excellence" due to divine inspiration.
Imamate
A fundamental belief of the Imami Shi'a school is that the Prophet Muhammad was imparted with a divine spark that dated back to the founding of the universe. This Nur Din Muhammad (Light of Religion of Muhammad) had by divine decree been passed onto his son in law, Imam ‘Ali ibn Talib who had in turn passed it on to his descendants through the concept of nass; where divinely inspired, the Imam appoints his successor. Religious guidance can only come from the designate Imam, who remains a constant guide from God in the world. For Shia the Imamate is a mercy, and a belief in humanity from God, who would never leave humanity without access to divine guidance and leadership. The term "Imam" takes on a different significance for the Shi‘a, whereas for Sunni an Imam is any member of a congregation who leads prayer.
For Isma'ili the chain of Imamate remains continuous until the end of the world, Imams may go in to satr (concealment, veiling) ushering in an age known as dawr-Al sartr (epoch of concealment) when the Imams remain hidden from the eyes of the bulk of their followers which may be generational; when safety is assured they re-emerge as kashf (manifest, unveiled), and usher in an age of dawr-al-Kashf (epoch of unveiling). For Isma'ili the Imams do not manifest supernatural abilities, but rather exemplary qualities in dealing with the spiritual and material well being of their followers, they guard individual intellectual inquiry, and foster community cohesion.
Theology
Nizari belong to the Imami or Ja‘fariyya Madhab (school of Jurisprudence), founded by Imam Ja‘far as-Sadiq.
Pillars of Islam
Isma'ilism holds that there are seven pillars in Islam, each of which possess both an exoteric Zahir (outer) expression, and an esoteric Batin (inner) expression.
Shahadah or expression of faith is not considered a Pillar in Isma'ilism as it is in other Islamic Schools, but instead is viewed as the Foundation upon which the Seven Pillars are built. The recitation of the shahadatayn "La ilaha illa Allah, Muhammadu Rasul Allah” which is translated into “There is no god but God, Muhammad is the Messenger of God” confirms one is a Muslim. Nizari add 'Ali'yun Amirr'ul Muminina Alyuallh (??? ??? ????) "?Ali Leads Believers" at the end of the shahadatayn a confirmation one is a Momin (believer) in the guardianship of the Imam and the esoteric tariqah (path).
- Walayah Guardianship (Arabic: ??????) cultivating a pure loving, affection, attachment and intimacy to God, manifested in the Prophets and the Imams by continually offering loyalty, allegiance, devotion and obedience to God, and those who manifest divine guardianship; the Prophets, and Imams. For Isma'ili God is the true desire of every soul.
- Taharah Purity (Arabic:?????) , physical cleanliness, keeping a hygienic home, and personal presence, but also a purity of the heart and the soul.
- Salah Prayer (Arabic: ????,) Nizari Isma'ili as Imami Shia practice the Salaah according to the Jafari' Madhab which is performed to mark important festivals. Nizari more generally perform a ritual
D'ua three times a day. Isma'ili like Sufi practice Dhikr (remembrance) of God, the Prophets, and the Imams, which can take the form of a melodic communal chant, or can be performed in silence.
- Zakah Charity (Arabic:????), Volunteering, and sharing of ones own knowledge or skills, as well as tithing. Nizari are encouraged to actively volunteer in the running of community spaces, and offering their specialized knowledge to the wider community, legal, medical, or more vocational expertise. Zakah also refers to tithing, Islamic tradition holds that the Prophet Muhammad was designated to collect
zakat from believers, it is now the duty to pay the Imam or his representative; to be redistributed in local, and international development.
- Sawm Fasting (Arabic:???), Fasting during the month of Ramadan and to mark the new moon is believed to be beneficial for those who are overwrought with the base ego; desire, rage, and the self. Isma'ili who are following the tariqah (path) seek to transcend the base ego so as to attain an inner being that is in harmony, they absorb food as nourishment for a healthy, peaceful, body and mind; as the more important fast is that of mind and heart, where one abstains from unworthy concerns and worldly thoughts, and can be broken by succumbing to the base ego, and its insatiable desires.
- Hajj Pilgrimage (Arabic:??), The pilgrimage to Mecca at least once in an individual's life, for Nizari there is also a fuller discovery to be made regarding life. The Imams spirit, both a spiritual and physical glimpse (Deedar) aid them in transforming themselves into spiritual beings they cease to be ordinary people existing within the exoteric reality, but journey to and discover an inner reality of life.
- Jihad Struggle, (Arabic:???? ), is a deeply personal one involving social vices, such as wrath, intolerance, envy, a struggle with that which removes you from the ease of the divine presence. The struggle may also take the form of a physical war against those that harm the peace, either militarily or through subterfuge, with the aim of restoring or creating a just society. Isma'ili are instructed to avoid provocation and use force only as a final resort, and only in self-defense.
Philosophy
Ismaili thought is based on a synergy of Classical Greek philosophy, and Islamic scripture and in particular Aristotelean reasoning and Platonic metaphysics "Kalam", as opposed to fiqh traditional legalism. It seeks to extend an understanding of religion and revelation to identify the outwardly apparent (zahir), and also to penetrate to the roots, to retrieve and disclose that which is the inner underlying (batin). This process of discovery engages both the intellect (‘aql) and the spirit (ruh), operating in an integral synergy to illuminate and disclose truths (haqa’iq) culminating in gnosis (ma'rifat). Rival approaches to the challenge that Greek rationalism posed to revelation permeated early Islamic society; the Ash?ari considered kalam contradictory to Islam and philosophy (falsafa) as inherently antagonistic to faith, asserting the absolute supremacy of revelation, and the abandonment of reason in the spiritual space, secular space (both of which are interconnected within Islam). The Mutazili took a less absolutist approach asserting the supremacy traditionalism, yet allowing for a limited role of reason (Kalam).
Isma'ili adopted an altogether more philosophical approach in which only through reasoned discourse one could attain understanding of revelation, social structure, individualism and as well as the functioning of the natural world. For this reason Isma'ili produced a relatively scant collection of theological discourse in comparison to other Shia, and the Sunni. Yet they commanded a leading place in the development of philosophical discourse within the Islamic world.
History
See also: Isma'ili history
Ghadir-I-Khumm
A few months before his death, Muhammad who resided in the city of Medina made his final pilgrimage to Mecca, a journey referred to as The Farewell Pilgrimage. There, atop Mount Arafat, he addressed the Muslim masses in what came to be known as The Farewell Sermon. After completion of the Hajj pilgrimage, Muhammad journeyed back toward his home in Medina with other pilgrims.
During the journey, Muhammad stopped at the desert oasis of Khumm, and requested other pilgrims gather together, and thre he addressed them with the famous words: “Whomsoever’s mawla I am, this Ali is also his mawla. O Allah, befriend whosoever befriends him and be the enemy of whosoever is hostile to him.”
Following Muhammads death the Shiat al- Ali (Party of Ali) believed Ali had been designated not merely as the political successor to Muhammad (Caliph) but also his spiritual successor. And looked toward Ali and his most trusted supporters for both political and spiritual guidance. Ali's descendants were also the only descendants of Muhammad as Ali had married Muhammads only surviving progeny in the person of Fatima Az-Zahra. And through the generations the mantle of leadership of the Shi'at Al-Ali would pass through the progeny of Ali and Fatima known as the Ahl al-Bayt the (Household of the Prophet Muhammad), embodied in the head of the family, the Imam. Among the Shia both the Isma?ili and the more numerous Twelvers accept the same initial Imams from the descendants of Muhammad through his daughter Fa?ima az-Zahra and therefore share much of their early history.
Imami Shia
Imam Ja‘far as-Sadiq was acknowledged as leader of the Shi'at al-Ali, and head of the Ahl al-Bayt (Household of the Prophet Muhammad). A highly accomplished theologian Ja'far tutored Abu Hanifa who would go onto found the Hanafi Madhab (school of jurisprudence), the largest Sunni legal school in practice today, Malik Ibn Anas founder of the Maliki Sunni madhab (school of jurisprudence), and Wasil Ibn Ata who foundered the Mutzillite school of thought which all major Sunni Jurisprudence schools follow.
During a period of rapid change, when Muslims no longer threatened were beginning to concern themselves with questions like "what does it mean to be a Muslim?". Most sought answers from the new learned classes which would eventually develop into Sunni Islam, but for some the answers to such questions were always sought from the Prophet Muhammad's family the Ahl al-Bayt as lead by Imam Ja?far Saddiq; who saw the need for a systematic school of thought for those who sought guidance, and were loyal to the Prophet's family, as distinct from the new scholar schools which would synthesis into Sunni Islam. His answer was the Imami or Ja‘fariyya Madhab (School of jurisprudence). This period marks the founding of the distinct religious views of both the Shia and Sunni.
Imami Schism
Imam Ja'far as-Sadiq was married to Fa?ima, herself a member of the Ahl al-Bayt. Together they had two sons, Isma'il al-Mubarak (the blessed) and his younger brother Abd-Allah. Following Fatima's death Imam Ja'far as-Sadiq was said to be so devastated he refused to ever remarry.
Contemporary sources indicate that Imam Jafar as-Sadiq designated Isma'il as his successor and the next Imam after him. However, it is controversially believed that Isma'il predeceased his father, although his closest supporters believed he had gone into hiding to protect his life. Therefore, upon as-Sadiq's death, most Shi’a followers turned to the eldest surviving son of al-Sadiq, Abd-Allah, who claimed a second designation following Isma'il's disappearance. When Abd-Allah died within weeks without an heir, many turned again to another son of as-Sadiq, Musa al-Kazim a son from a slave named Umm Hamida, who Ja'far had taken after his wife's death. While some had already accepted him as the Imam following the death of Jafar as-Sadiq, Abd-Allah's supporters now alined themselves with him giving him the majority of the Shia.
Isma'ilis argue that since a defining quality of an Imam is his infallibility, Ja'far as-Sadiq could not have mistakenly passed his nass on to someone who would be either unfit or predecease him. The logical choice should be Muhammad al-Maktum.
The Early Imams
Callers to Islam
Imam Muhammad al-Maktum, retained Isma'il s closest supporters, who were few in number but highly disciplined, consisting of philosophers, scientists, and theologians. Imam Muhmmad was himself several years the senior of Imam Musa al-Kadhim. Like his father Imam Muhammad retained an interest in Greek philosophy, political, and scientific thought. Muhammad al-Maktum made his peace with Musa l-Kadhim, and left Medina with his father's most loyal supporters, effectively disappearing from historical records and instituting an era of Dar al-Satr (epoch of veiling) when the Imams would vanish from public view. There followed a period when mysterious intellectual writings of an Isma'ili character appeared, most famously the Rasa'il Ikhwan al-safa' (the epistles of Brethren of Purity) an enormous compendium of 52 epistles dealing with a wide variety of subjects including mathematics, natural sciences, psychology (psychical sciences) and theology. Isma'ili leadership also produced an array of propaganda attacking the political and religious establishments with calls for popular revolution, through a Da?wa propagation machine called "Callers to Islam".
This distinctive characteristic of the Isma?ili to challenge established social, economic, and intellectual norms with their vision of a just society was opposed directly opposed to Twelver quietism and political apathy and would be a hallmark of Isma?ili history.
The Fatimid Empire
In the face of persecution, the bulk of the Isma?ili continued to recognize Imams who, as mentioned, secretly propagated their faith through Du?at (singular, da?i) "Callers to Islam" from their bases in Syria. However, by the 10th century, an Isma?ili Imam, ?Ubaydu l-Lah al-Mahdi bil-Lah, correctly known as ?Abdu l-Lah al-Mahdi, had emigrated to North Africa and successfully established the new Fatimid state in Tunisia. His successors subsequently succeeded in conquering all of North Africa (including highly-prized Egypt) and the Fertile Crescent, and even holding Mecca and Medina in Arabia. The capital for the Fatimid state subsequently shifted to the newly-founded city of Cairo (al-Qahira), meaning "The Victorious," in honour of the Isma?ili military victories, from which the Fatimid Caliph-Imams ruled for several generations, establishing their new city as a centre for culture and civilization. It boasted the world's first university,Al-Azhar University, and the Dar Al-Hikma. where the study of mathematics, art, biology, and philosophy reached new heights in the known world.
A fundamental split amongst the Isma?ili occurred as the result of a dispute over which son should succeed the 18th Imam, Mustansir . While Nizar was originally designated Imam, he was in Alexandria when he heard of his father's death, and his younger brother Musta'li was promptly installed as Imam in Cairo with the help of the powerful Armenian Vizier Badr al-Jamali, whose daughter he was married to. Badr al-Jamali claimed that Imam Mustansir had changed his choice of successor upon his death bed, appointing his younger son Musta'li (who was married to the daughter of Badr al-Jamali).
Although Nizar contested this claim, he was defeated after a short military campaign and imprisoned; however, he did gain support from an Isma?ili Da?i based in Iran, Hassan as-Sabbah. Hassan as-Sabbah is noted by Western writers to have been the leader of the legendary "Assassins".
Fatimid Caliphs
The Nizari Ism'aili recognize the first Nine Caliphs of the Fatimid Empire:
- (909-934) founder of the Fatimid dynasty
- (934-946)
- (946-953)
- (953-975) Egypt is conquered during his reign
- (975-996)
- (996-1021)
- (1021-1036)
- (1036-1094)
- (1094-1101) Quarrels over his succession led to the Nizari split.
Alamut
Most Isma?ilis outside North Africa, mostly in Persia and the Levant, came to acknowledge Imam Nizar b. Mustansir Billahs claim to the Imamate as maintained by Hassan as-Sabbah, and this point marks the fundamental split. Within two generations, the Fatimid Empire would suffer several more splits and eventually implode.
Hassan began converting local inhabitants and much of the military stationed at the fortress to the Isma'ili ideals of social justice and free thinking as he plotted to take over the fortress. During the final stages of his plan, he is believed to have lived within the fortress - possibly working as a chef - under the pseudonym "Dihkunda." He seized the fortress in 1090 AD from its then-ruler, a Zaidi Shia named Mahdi. This marks the founding of the Nizari Isma?ili state. Mahdi's life was spared, and he later received 3,000 gold Dinars in compensation.
Hassan as-Sabbah termed his doctrine Al-Dawa al-Jadida ("The New Preaching") to contrast the Fatimid "Old Preaching". He was viewed as the Hujjah or "Proof" of the Imam, having direct secret contact with Imam Nizar and his rightful successors. Hassan as-Sabbah is also known as the first of the Seven Lords of Alamut, as he chose this secluded fortress as his base.
Under the leadership of Hassan as-Sabbah and the succeeding Lords of Alamut, the statergy of covert capture was successfully replicated at strategic fortresses across Iran, Iraq, and the Fertile Crescent. The Nizari Isma'ili created a state of unconnected fortresses, surrounded by huge swathes of hostile territory, and managed a unified power structure that proved more effective than either that in Fatimid Cairo, or Seljuq Bagdad, both of which suffered political instability, particularly during the transition between leaders. These periods of internal turmoil allowed the Isma?ili state respite from attack, and even to have such sovereignty as to have minted their own coinage.
The Fortress of Alamut was thought impregnable to any military attack, and was fabled for its heavenly gardens, impressive libraries, and laboratories where philosophers, scientists, and theologians could debate all matters in intellectual freedom.
Assasination
Owing to the difficult situation in which the Ismailis were placed, their system of self-defence took a peculiar form. When their fortresses were attacked or besieged, they were isolated like small islands in a stormy sea. They prepared their garrisons for the fight, but were unable to mount a sizable army so trained military commandos Fir'dai as a rear-guard action. Fir'dai were covertly dispatched into the very heart of the Abbasid Court, and enemy military strongholds as sleeper agents. In order to remove key figures planning or responsible for attacks against Isma'ili populations, Fir'dai would become active taking reprisal action for an attack or the planning of one, by simply placing either a dagger or a note on the bed or within the chambers of their opponent as a warning, or even assassinating a key opponent when they deemed it necessary. Isma'ili were referred to as Hashahshin by their enemies, which as may of their political enemies believed them to consume the intoxicant Hashish before being dispatched as agents although modern scholarship ends to dispute this theory as polemic fabricated to discredit the Isma'ili, other theories suggest the term originates from them being followers of "Hassan", the term Hashashin entered western vocabulary via the returning crusaders as "assassin", which may be in reference to the Arabic "asas" meaning "followers of the Imam".
The Seven Lords of Alamut
- Dai Hassan Sabbah (1090–1124)
- Dai Kiya Buzurg-Ummid (1124–1138)
- Dai Muhammad I of Alamut (1138–1162)
- Imam Hassan II of Alamut (1162–1166)
- Imam Muhammad II of Alamut (1166–1210)
- Imam Hassan III of Alamut (1210–1221)
- Imam Muhammad III of Alamut (1221–1255)
- Imam Rukn ad-Din Khurshah of Alamut(1255–1256)
The fortress was destroyed on December 15 1256, by Hulagu Khan as part of the Mongol offensive on Islamic Southwest Asia. The last Lord, Rukn ad-Din Khurshah surrendered it as part of a deal with Hulagu. However, the Monguls slaughtered the inhabitants, burnt the libraries, and brought down the fortifications. Isma'ili survivors made several attempts to recapture, and restore Alamut, and several other Isma'ili forts, but were defeated. In subsequent years, the punishment for anyone suspected of being Isma'ili would be instant death, it was common for political or social enemies to claim their rivals as secret Isma'ili, and call for their deaths.
The Wandering Mystics
The Isma'ili Imams, and their followers would wander Iran for several centuries in concealment, The Imams would often take on the garb of a tailor, or mystic master, and their followers as Sufi Muslims. During this period Iranian Sufism, and Isma?ilism would form a close bond.
Anjudan Renaissance
Many Sufi Orders would eventually contribute to the Shi'ization of Iran; transforming it from a Sunni nation. By the 16th century there would be an Isma?ili revival, involving a theological debate and the production of a new body of theological treatises, the first time since the fall of Alamut.
This revival is commonly termed the "Anjudan Renaissance" after the town where it began. These small steps would eventually lead to the open reappearance if the Imams by the 19th century, and their attempts to reunite the scattered and dwindling communities once more; asserting their ancient position; as Imam of the Age.
The Aga Khans
The period of the Aga Khans begins in 1817, when 45th Imam Shah Khalil Allah was murdered while giving refuge to his followers by a Twelver Shia mob lead by local religious leaders. His wife took her young 13 year old son and new Imam, Hassan Ali Shah to the then Qajar Emperor Shah in Tehran to seek justice. Although there was no serious penalty brought against those involved; The Emperor Shah Fath' Ali Shah gave his daughter the Princess Sarv-I Jahan in marriage to the new Imam, and awarded him the title Agha Khan (Lord Chief).
Contemporary Isma'ili
Almost all Nizari Isma'ili today accept His Highness Prince Shah Karim Al-Husayni, the Aga Khan IV as their Imam-I-Zaman (Imam of the Time), but for about 15,000 in western Syria. In Persian he is referred to Religiously as Khudawand (Lord of the Time), in Arabic as Maulana (Master), or Hazah Imam (Present Imam). Karim acceded his grandfather Sir Sultan Muhammad Shah Aga Khan III to the Imamate in 1957, aged just 20, and still an undergraduate at Harvard University. He was referred to as "the Imam of the Atomic age". The period following his accession can be characterized as one of rapid political and economic change. Planning of programs and institutions became increasingly difficult due to the rapid changes in newly-emerging post colonial nations where many of his followers resided. Upon becoming Imam, Karim's immediate concern was the preparation of his followers, wherever they lived, for the changes that lay ahead. This rapidly evolving situation called for bold initiatives and new programs to reflect developing national aspirations, in the newly independent nations.
In Africa, Asia and the Middle East, a major objective of the Community's social welfare and economic programs, until the mid-fifties, had been to create a broad base of businessmen, agriculturists, and professionals. The educational facilities of the community tended to emphasize secondary-level education. With the coming of independence, each nation's economic aspirations took on new dimensions, focusing on industrialization and modernization of agriculture. The community's educational priorities had to be reassessed in the context of new national goals, and new institutions had to be created to respond to the growing complexity of the development process.
In 1972, under the regime of the then President Idi Amin, Isma'ilis and other Asians were expelled despite being citizens of the country and having lived there for generations. Karim undertook urgent steps to facilitate the resettlement of Isma?ilis displaced from Uganda, Tanzania, Kenya and also from Burma. Owing to his personal efforts most found homes, not only in Asia, but also in Europe and North America. Most of the basic resettlement problems were overcome remarkably rapidly. This was due to the adaptability of the Isma?ilis themselves and in particular to their educational background and their linguistic abilities, as well as the efforts of the host countries and the moral and material support from Isma?ili community programs.
In view of the importance that Islam places on maintaining a balance between the spiritual well-being of the individual and the quality of his life, the Imam's guidance deals with both aspects of the life of his followers. The Aga Khan has encouraged Isma'ili Muslims, settled in the industrialized world, to contribute towards the progress of communities in the developing world through various development programs. Indeed the Economist noted: that Isma'ili immigrant communities, integrated seamlessly as an immigrant community, and did better at attaining graduate and post graduate degrees, "far surpassing their native, Hindu, Sikh, fellow Muslims, and Chinese communities".
Notable Isma'ili
In recent years, Isma'ili Muslims, who have come to the US, Canada and Europe, mostly as refugees from Asia and Africa, have readily settled into the social, educational and economic fabric of urban and rural centers across the two continents. As in the developing world, the Isma?ili Muslim community's settlement in the industrial world has involved the establishment of community institutions characterized by an ethos of self-reliance, an emphasis on education, and a pervasive spirit of philanthropy. Spiritual allegiance to the Imam and adherence to the Shi'a Imami Isma'ili ?ariqat (path/persuasion) of Islam according to the guidance of the Imam of the time, have engendered in the Isma?ili community an ethos of self-reliance, unity, and a common identity notwithstanding centuries of being marginalized and persecuted by native and established societies.
Notable Isma'ili include:
- Abu Ali Sina Balkh (commonly known in English by his Latinized name Avicenna) One of the best scienctist ever born. He is also know as Father of Physics. He was also a polymath and the foremost[7] physician and philosopher of his time. He was also an astronomer, chemist, geologist, logician, paleontologist, mathematician, physicist, poet, psychologist, scientist, soldier, statesman, and teacher.[8]
- Indian Internet pioneer Azim Premji, Forbes estimates his wealth at $14.5 Billion. He is famed for driving a Toyota Corolla, and flying economy, He has used his vast fortune to set up the philanthropic . Premji was ranked the wealthiest Indian until 2003, and remains India's wealthiest Muslim.
- British actor and Oscar Winner Sir Ben Kingsley, CBE.
- Muhammad Ali Jinnah, Founder of The Islamic Republic of Pakistan.
- Professor Azim Surani, CBE, Professor of Physiology and Reproduction at Cambridge University. The only British Muslim to be publicly honored for services to science.
- British journalist Yasmin Alibhai-Brown, ranked most influential British Muslim journalist by the Times.
- Yasmin Rattansi Canada's first female Muslim MP.
- Saddaruddin Hashwani, Business Tycoon and 4th Richest Person of Pakistan.
- New York film producer Shahnee Zaver, an Indian female pioneer in film in the west.
- Karim Khoja, CEO of Roshan Telecom, Afghanistan's largest privately owned company providing almost 10% of government revenue. Until 2001 Isma?ili suffered systematic persecution under the War-Lords and the Taliban.
- Prince Saddrudin Aga Khan, the longest ever serving head of United Nations High Commissioner for Refugees (UNHCR), twice nominated for UN Secretary General.
- Lalak Jan Shaahed, Pakistan awarded him the Nishan-i-Haider, Pakistan’s highest military award, for extraordinary gallantry.
- Ali Velshi, Ali Velshi is a Canadian television journalist best known for his work on CNN. He is CNN's Chief Business Correspondent, and co-host of CNN's weekly business show.
- Zain verjee, She is State Department correspondent with CNN, based in Washington, D.C. Previously, she worked as a newsreader for The Situation Room and a co-anchor of CNN International's Your World Today.[1]
- saleem jaffer Ex-Pakistani fast cricket bowler.
- Nazir Sabir hunzai, First Pakistani to climb world largest peak Mount Everest.
- Ashraf Aman, First Pakistani to climb world second largest peak K-2.
Silver Jubilee
From July 1982 to July 1983, to celebrate the present Aga Khan's Silver Jubilee, marking the 25th anniversary of his accession to the Imamat, many new social and economic development projects were launched. These range from the establishment of the US$300 million international Aga Khan University with its Faculty of Health Sciences and teaching hospital based in Karachi, the expansion of schools for girls and medical centers in the Hunza region, one of the remote parts of Northern Pakistan bordering on China and Afghanistan, to the establishment of the Aga Khan Rural Support Program in Gujarat, India, and the extension of existing urban hospitals and primary health care centers in Tanzania and Kenya. These initiatives form part of an international network of institutions involved in fields that range from education, health and rural development, to architecture and the promotion of private sector enterprise and together make up the Aga Khan Development Network.
It is this commitment to man's dignity and relief of humanity that inspires the Isma'ili Imamat's philanthropic institutions. Giving of one's competence, sharing one's time, material or intellectual ability with those among whom one lives, for the relief of hardship, pain or ignorance is a deeply ingrained tradition which shapes the social conscience of the Isma'ili Muslim community.
Golden Jubilee
During his Golden Jubilee from 2006-2007 marking 50 years of Imamate the Aga Khan commissioned a number of projects, renowned Pritzker Prize winning Japanese architect Fumihiko Maki was commissioned to design a new kind of community structure resembling an embassy in Canada, The "Delegation of the Ismaili Imamat" opened in 8th December 2008, the building will be composed of two large interconnected spaces an atrium and a courtyard. The atrium is an interior space to be used all year round. It is protected by a unique glass dome made of multi-faceted, angular planes assembled to create the effect of rock crystal the Aga Khan asked Maki to consider the qualities of "rock crystal" in his design, which during the Fatimid Empire was valued by the Imams. Within the glass dome is an inner layer of woven glass-fibre fabric which will appear to float and hover over the atrium. The Delegation building sits along sussex drive near the Canadian parliament. Future Delegation buildings are planned for other capitals, beginning with Lisbon, Portugal.
In a addition to primary and secondary schools the Aga Khan Academies, were set up to equip future leaders in the developing world, with a leading standard education. The Aga Khan Museum, which will open in Toronto, Canada, will be the first museum dedicated to islamic civilization in the west, due for completion in 2011 it will be dedicated to the "acquisition, preservation and display of artefacts - from various periods and geographies - relating to the intellectual, cultural, artistic and religious heritage of Islamic communities". A series of new Isma'ili centre are underway, including Toronto, Canada; Paris, France; Houston, Texas; Dushabi and the Pamir; Tajikistan.
Community
World Constitution
The present Aga Khan continued the practice of his predecessor and extended constitutions to Isma'ili communities in the US, Canada, several European countries, the Gulf, Syria and Iran following a process of consultation within each constituency. In 1986, he promulgated a World Constitution that, for the first time, brought the social governance of the world-wide Isma'ili community into a single structure with built-in flexibility to account for diverse circumstances of different regions. Served by volunteers appointed by and accountable to the Imam, the Constitution functions as an enabler to harness the best in individual creativity in an ethos of group responsibility to promote the common well-being.
Like its predecessors, the present constitution is founded on adherence to the basic principles of Islam, belief in One God, and Muhammad as the seal of the prophets. And to each Isma'ili's spiritual allegiance to the Imam of the Time, which is separate from the secular allegiance that all Isma'ilis owe as citizens to their national entities. The present Imam and his predecessor emphasized every Isma?ili's allegiance to his or her country as a fundamental obligation. These obligations are discharged not by passive affirmation but through responsible engagement and active commitment to uphold national integrity and contribute to peaceful development.
Jama'at Khana
Jama'at Khana (Arabic, Persian: ?????? ???? ), from the Arabic "Jamaat" (congregation), and the Persian "Khaneh" (house).
Jama'at Khana are Isma'ili houses of prayer, study, and community. They usually contain separate spaces for prayer, and a social hall for community gatherings.
There are no principle architectural guidelines for Jama'at Khana although inspiration is drawn from Islamic architectural philosophy, and local architectural traditions to seamlessly, and discretely place them into the local architectural environment. Architectural forms and interior designs of Jamaat Khana vary from east to west, but are focussed on on a minimalist design aesthetic.
Like Isma'ili Mosques of the Fatmid Caliphate, Jama'at Khana do not contain minarets, or announce the call to prayer, and while they may contain a central dome, seldom do.
Larger Jama'at Khana are referred to as "Dharkhanas", or "Isma'ili Centers" in the west, and have been referred to as "Isma'ili Cathedrals" by observers. While containing prayer, and social infrastructure albeit on a larger scale, they may also contain auditoriums and lecture spaces, libraries, offices, and council chambers, as they act as the regional, or national governing centers for community administration.
Jama'at Khana, particularly the larger centers offer their spaces to the community at large, and arrange guided tours. However, during prayer only Isma'ili are allowed to enter the prayer hall.
Nizari Isma'ili following the destruction of the Nizari Isma'ili State often met in secret to practice their faith. By the 15th century Isma'ilis who often went under the guise of Sufis formed a close association with Iranian Suffism as a whole, which was centered around the Khanaqah, where initiated members of a Tariqah (path) met.
Marriage
Marriage ("?urs" ???), is a legal contract ("Nikkah" ??????) between a consenting adult man and a woman, it is not considered a sacrament in Islam as it is in Christianity. As a contract it allows both parties to add certain conditions.
Nizari are forbidden from the marriage of blood relations including first cousins, Nizari are also a monogamous community rejecting polygamy in the modern epoch. Nizari ideals of marriage envision a long term union and thus Nizari also reject short Nikah Mut'ah and Misyar temporary marriage contracts.
Nizari of either gender may marry from spouses from the Abrahamic faiths Jews, Christians, Samaritans, as well as Zoroastrians. However an emphasis is placed on marrying within the community, or converting partners who are outside the fold, raising children of mixed unions as Isma'ili Muslim.
Since marriage is not considered a sacrament in Islam, Nizari Isma'ili consider secular court marriages in the west as valid legal contracts. However many Isma'ili couples in the west opt into both a court marriage to secure legal recognition, in addition to a Nikkah ceremony performed at a Jammat Khana.
Symbols
The Fatimids adopted Green (akhdar) as the colour of their standard, which symbolized their allegiance to Hasdret Ali, who in order to thwart an assassination attempt once wrapped himself in a green coverlet in place of the Prophet Muhammad. When Hassan I Sabbah captured Alamut it is said he hoisted the green standard over the fortress, it was later reported that Hassan I sabbah prophesied that when the Hidden Imam made himself known he would hoist a red flag, which Hasan II did during his appearance. Following the destruction of Alamut Ismaili hoisted both green and red flags above the tombs of their Imams. Green and Red were unified in the 19th century into the Isma'ili flag known as "My Flag".
The Fatimids also used a white standard with gold inlays, and the Caliph Imams often wore white with gold, as they do today. Isma'ili use a gold crest on white standard to symbolize the authority of Imamate, and often wear white in the presence of their Imam.
The heptagram (septegram) a seven pointed star is often used by Isma'ili as a symbol.
Calendar
Nizari use an arithmetic based Lunar calendar to calculate the year, unlike most Muslim communities who rely on visual sightings. The Isma'ili calendar was developed in the Middle ages during the Faitmid Caliphate of Imam Al-Hakim.
A lunar year contains about 354 11/30 days, Nizari Isma'ili employ a cycle of 11 leap years (kasibah) with 355 days in a 30 year cycle.
The odd numbered months contain 30 days and the even numbered months 29 days, the 12th and final month in a leap year contains 30 days.
Nizari use 2, 5, 7, 10, 13, 16, 18, 21, 24, 26, 29 respectively in their calculations.
Demographics
The Shia Ismaili Muslim diaspora is both ethnically and culturally diverse and consists of groups of South Asian extraction including Khoja, Mumani, Shahi, Punjabi, and Kasmiri. Iranians of Persian extraction, Syrian Arabs, Central Asians including Wakhis, Broshos and Chitralis from the Northern Mountainous Areas of Pakistan, Afghans of both the Hazara and Palmiri ethnic groups, and Tajiks. There are also smaller communities of ethnic east Africans, English, French, Japanese, Portuguese, Russians, Spaniards, Thai and others, who entered the community largely through conversion, marriage, or adoption. A substantial Chinese population remains disconnected to the community because of Chinese government policy regarding religion.
Nizari Isma'ili have established communities in 25 countries, with an estimated population of between twelve to fifteen million (China and other relating countries not included).
International Development
The Aga Khan Development Network was set up by the Imamate and the Isma'ili community as a group of private, non-denominational development agencies that seek to empower communities and individuals regardless, of ethnicity, or religious affiliation to improve living conditions and opportunities within in the developing world. It has active working relationships with NGO's like the UN, the EU, the Bill & Melinda Gates Foundation, and government bodies including the United States Agency for International Development,Canadian International Development Agency, the United Kingdom's Department for International Development, and Germany's Federal Ministry of Economic Cooperation and Development (Germany).
Agencies of the AKDN
Isma'ilism in Western Culture
- Frank Herberts science fiction masterpiece "Dune" which was twice filmed for Cinema and Television was inspired by the Isma'ili. The character Paul Orestes Atreides is a revolutionary who leads an insurgency against the corrupt, and morally bankrupt state. He comes to be known as the Mahdi, His elite freeman soldiers units are called "feydakin" inspired by the elite Assassin Commando units fida'iyun (Arabic: ???????) , and his later work "Prayers for the Assassin" picks up the theme again.
- William Burroughs admired Hassan i-Sabbah, whom he called "the only spiritual leader with anything to say in the Space Age".
- Computer game "Assassins Creed", and the accompanying comics are set during the crusades where the lead character takes on the role of a fida'i in Maysaf, Syria.
- Marco Polo conveyed accounts of the exotic Order of the Assassins.
- Masonic orders like the Knights Templar and the Illuminati may well have based their ideas of a secret order searching for enlightenment on the Hashshahin, upon their return to Europe.
- The fictional novel "Assassin" by Vladamir Bartol gives a fantastical account of life in at Alamut, written in 1938 it's based more on popular myth and legend than fact.
- The game "Broken Sword" shows the main character following the trail of a Hashashin preventing the reforging of a sword by the Templars.
The Isma'ili Imamate Timeline
Those Imams recognised by both Isma'iliyya and Twelver:
1. Ali ibn Abi Talib, died 661 CE
- . Hasan, son of Ali, died 670 (viewed as temporary by Nizari)
2. Husayn, son of Ali, died 680
3. Ali Zayn al-Abidin, son of Husain, died 713
4. Mu?ammad al-Baqir, son of Ali Zayn, died 732
5. Ja'far a?-?adiq, son of Muhammad, died 765
The Isma'iliya and Ithna' Ashariya split:
6. Isma'il, Jafar's son and designated heir, 755 accepted as Imam by the Ismailis.
7. Muhammad ibn Ismail, Ismail's son, died under the reign of Harun al-Rashid (786-809)
A Period of Concealment:
The Isma'ili leave Mecca and propagate their faith in secret, and produce literature against the established state.
8. Wafi Ahmad Also known as Abd'Allah.
9. Ahmed Taqi Muhammad, son of Abd'allah.
10. Rabi Abdullah, son of Muhammad
The Fatimid Empire
The Isma'ili re-emerge and found the Fatimid Empire in north Africa, proclaiming themselves Caliphs of the Islamic world.
11. Ubaydullah al-Mahdi billah, openly announced himself as Imam, 1st Fatimid Caliph, died 934
12. Mu?ammad al-Qa'im bi-'Amrillah 2nd Fatimid Caliph, died 946
13. Isma?il al-Man?ur, 3rd Fatimid Caliph, died 953
14. Ma?ad al-Mu?izz li-Dinillah, 4th Fatimid Caliph, died 975
15. Abu Man?ur Nizar al-?Aziz billah, 5th Fatimid Caliph, died 996
16. Al-?akim bi-Amrillah, 6th Fatimid Caliph, disappeared 1021.
The Druze believe in the divinity of Al-Hakim's disappearance, believed by them to be the occultation of the Mahdi.
17. ?Ali az-Zahir li-I?zaz Dinillah, son of al-Hakim, 7th Fatimid Caliph, died 1036.
18. Abu Tamim Ma'add al-Mustan?ir bi-llah, 8th Fatimid Caliph, died (1094)
The Lords of Alamut:
Imam Nizar is imprisoned and Hassan-i-Sabbah leads a rebellion in his cause, working toward establishing Alamut as the centre of a new state, later the crusaders would mark them out as the Order of the Hashshashin (Assassins).
19. Nizar ibn al-Mustan?ir billah, son of al-Mustansir, died in prison 1094
20. Al-Hadi (escapes to Alamut with a Nizari Da'i Abul Hasan Saidi, remained concealed from public)
21. Al-Muhtadi (remained concealed from public)
22. Al-Qahir (aka: Hasan I, remained concealed from public)
23. Hasan ala-dhikrihi as-Salaam (Hasan II) - son of Imam al-Qahir and the first Nizari Imam of Alamut to openly declare himself as such, died in 1166
24. Nuru-d-Din Mu?ammad II, son of Hassan II, openly declared himself the Imam, died 1210
25. Jalalu-d-Din ?assan III, son of Muhammad II, died 1221
26. ?Ala?u-d-Din Mu?ammad III, son of Hassan III, died 1255
27. Ruknud-Din Khurshah, son of Muhammad III,
The Last Lord of Alamut Ruknud-Din Khurshah, surrendered to Hulagu Khan in 1256. He travelled to the court of Khublai Khan, but was murdered on the journey back.
The Period of Concealment:
Nizari Isma'ili communities manage to survive the destruction of their state, and practice secretly to escape persecution, forming a close relationship with Sufism.
28. Shams Al-Din Muhammad
29. Qasim Shah
30. Islam Shah
31. Mu?ammad ibn Islam Shah
32. Mustan?ir billah II
33. Abdu-s-Salam Shah
34. Gharib Mirza / Mustan?ir billah III
the Anjudan Renaissance
By the 15th century, a mini renaissance begins to deveop in the village Anjudan near Mahallat.
35. Abu Dharr ?Ali Nuru-d-Din
36. Murad Mirza
37. Dhu-l-Fiqar ?Ali Khalilullah I
38. Nuru-d-Dahr (Nuru-d-Din) ?Ali
39. Khalilullah II ?Ali
40. Shah Nizar II
41. Sayyid ?Ali
42. ?assan ?Ali
43. Qasim ?Ali (Sayyid Ja?far)
44. Abu-l-?assan ?Ali (Baqir Shah)
45. Shah Khalilullah III
The Aga Khans:
The age of the Agha Khans begins, and final steps toward unifying and reorganising the Isma?ili community start in earnest.
46. ?assan Ali Shah Aga Khan I, died 1881
47. Aqa Ali Shah Aga Khan II, son of Aga Khan I, died 1885
48. Sul?an Mu?ammad Shah Aga Khan III, son of Aga Khan II, died 1957
The Current Isma'ili Imam:
49. Shah Karim-al-?ussayni, His Highness Prince Karim Aga Khan IV
A list of the Isma?ili Imams can also be found here.
See also
External links
- , The official website of the Isma'ili Muslim Community.
- , Promotes scholarship and learning on Islam, Shi'ism and the Ismaili Tariqah in particular.
- , a group of development agencies with mandates ranging from health and education to architecture, culture.
- , Golden Jubilee of Aga Khan IV.
- , Multinational University dedicated to addressing the medical needs of the developing world.
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