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To: alt.religion.islam,alt.islam,alt.sufi,alt.religion.gnostic,talk.religion.misc,alt.magick.tyagi
From: tyagi@arkaotika.abyss.com (tyaginator)
Subject: JDavis: Intro to Ismailism (w/ booklist)
Date: 27 Mar 1999 01:39:16 -0800

[from tariqas@world.std.com: Shaksway@aol.com]

Fundamentals of Ismailism according to 
So Kiria of Pir Sadruddin: an Ismaili Manual of Practice

by Jim Davis

I. Introduction:

Ismailism is the name given to the theology, philosophy, and practice of
the Shia Imami Ismaili Muslims (more commonly known as Ismailis) who
live mainly in South Asia (Pakistan & India) and through the South
Asian dispora.1 This group is a sub-sect of Shia Islam and shares with
other Shia a common heritage within early Islam (as supporters of
Imam Ali). They share with Shia sects a belief in the Imamate
(institution of spiritual leadership). This is the belief that an Imam of
the Time must always exist in this world2 and that this Imam is Allah's
only representative.

The Imam of the Time is a descendent of Ali and has the sole
authority to interpret the Koran for the time and place. Ismailis hold
that revelation is ongoing and is expressed through the teaching of the
Imam of the Time. As an Ismaili friend said, "Allah did not stop talking
to humankind 1400 years ago; he never has stopped guiding us." They
see the Imam as a reflection of the Real who is as close as we can get
to Allah in this world. Allah's Light is called the Noor and is eternal. It
is the Noor which shines guidance into our world. This Noor is
manifested in the Imam. This Noor is Ali. And all Imams since Ali
possess the same Noor. The Imam Aga Khan III taught that the Noor
changes bodies as a person changes clothes, but it is the same Noor in
all Imam's.

Of course, this doctrine of the Imamate doesn't sit very well with
Orthodox Sunni Muslims who consider the idea of Noor shirk. Shirk is
giving Allah a partner or associating a created thing with Allah. This is
considered a major sin in Islam. Any concept of manifestation or
incarnation of the Noor as Imam is seen as shirk.3 Sunni lawmakers
have decreed death to those who commit shirk who do not immediately
repent once their "error" has been pointed out to them. It is for this
reason that the Ismailis were a hidden community amongst Sunni and
sometimes Twelver Shia Islam. They were allowed by the Imams to
practice tayyiya or concealment of one's true beliefs to escape
oppression. Ismailis often practiced whatever way was practiced by
non-Ismailis in their towns and villages. But they would also meet in
secret to practice their way and would write their religious texts in a
secret alphabet to hide their beliefs from outsiders. One should keep
in mind, however, that over the past hundred years the Ismaili
community has come out of its concealment and openly declaring
themselves as Ismailis. While it is true that only Ismailis are allowed
to go to the Jamatkhanas (the house of the Imam), their ideas are
becoming more and more known. And unlike other Shia sect, the
Ismailis have a living Imam of the Time descended from Imam Ali. The
current Imam of the Time is Imam Karim Aga Khan IV and he lives
near Paris, France.

The religious texts of the Khoja Ismailis are called ginans. Ginan is
derived from the Sanskrit word for wisdom, jnana. These are songs of
wisdom and are sung in the jamatkhanas daily. Over the past century
these ginans have been translated into English and have become
increasingly available for scholars and other spiritual minded
fellow-travelers. Many of these are available on the World Wide Web
(Internet) both in audio and in text versions. 

The ginans contain the teachings of Ismaili Pirs (authorized teachers)
who were sent by the Imam of the Time (who all resided in Iran from
the 11th century till 1841 when Imam Aga Khan I moved the Imamate
to Bombay, British India) to convert the Hindus of northern India.
These Pirs were highly successful in converting many of the lower
caste Hindu's to Ismailism and these converts were given the name
Khojas (masters). 

On of the reasons for their success was that they studied and took
seriously the beliefs of the Hindu people. They adapted Hindu myths
and beliefs to transmit Ismailism and Islamic thought. For example:
the Koran was called the Artha Veda. The Prophet and his family
become avatars of Hindu gods and goddesses. Ali was presented as the
10th avatar of Vishnu and all Imams were seen as avatars of
Ali/Vishnu. Recognition of the Imam of the Time was seen as the way
out of the cycle of rebirth and death (samsara). Even the Buddha was
seen as an avatar of Imam Ali. 

The ginans were composed over a period between the 14th century till
the end of the 19th century. One Sunni critic of Ismailism made the
claim that all the Hindu elements in the ginans were placed there by
the Aga Khans during the 19th century. Yet groups which broke off
from the Khoja Ismailis during the 17th century preserve their own
collections of ginans which have many of the same ginans (and contain
the same Hindu mythological ideas). Therefore, the Hindu based
mythology could not have been written into the ginans during the
Imamate of the Aga Khans. 

Pir Sadruddin, who lived during the 14th century, was a great singer of
ginans and many of the great ginans are attributed to him. So Kiria is
one of the ginans he sang which outlined Khoja Ismaili beliefs and
practices. Above all it was a code of conduct for Ismaili's in their
everyday life. While in many aspects dated, with many of its
injunctions replaced by later farmans4 of the Imams5, it remains a
good summary of basic Ismailism. 

II. To see the Imam of the Time within:

Knowledge of the Imam of the Time is open to all;
no one can be exluded from the Light (Noor). (75)

The one who follows the way,
devoting oneself to its practice,
sees the Imam in his true form. (76)


The Imam of the Time can be seen by all, but not everyone sees the
Imam's true nature (as Noor). Many Khojas Ismailis made long and
dangerous trips to Iran to see the Imam and present their tithes. This
is the Ismaili version of the hajj (Ismaili's do not have to hajj to
Mecca). On one level (exoteric) this is the meaning implied in these two
verses. But an esoteric journey is also implied in the phrase "sees the
Imam in His true form." This journey is a journey of faith and ends in
the Qiyamat6. It is a hajj to the imam of one's own being (inner light),
i.e., the imam inside of us all. Through the Imam of the Time's Light,
our own light is sparked and union with the Real (Allah) attained in this
life. This is the meaning of Qiyamat: the final resurrection of one's
being into the eternal being of Allah as the moment of Qiyamat is a
moment of gnostic awakening.

III. On the Necessity of Accepting the Imams Teachings:

By gnosis He is manifest,
the momin remains at his side.
So Accept and practice 
the farmans of the Imam of the Time. (7-8)


"He is manifest..."refers to the Noor of Allah which manifests as the
IMam of the Time. Once one awakens to the truth of his being, sees
through the maya (illusionary appearances) that veils the Imam from
his opponents, then the person of gnosis "remains at his side." This
person is called a momin.

The True Guide is the Pir sent by the Imam of the Time. Pirs (also
known as Dais) were the missionary teachers who spread the teachings
of Ismailism throughout the known world. They presented the
teachings in a form easily understood by the people they were trying
to reach. To the Hindus of Northern India they sang ginans and
converted many to the Ismaili way. 

IV. On the Need to Pray and Chant the Names of Allah:

Be regular in one's practice,
and chant the names of God in prayer. 
Never miss the set time for prayers. (58-9)


This referes to two practices: the daily reciting of dua [formal prayer]
at times set by the Imam of the Time and chanting Allahs name in
meditation (tasbih).

Ismaili recite a dua three times7 at day in their jamatkhanas. These
three duas are: subhu-ji dua (early morning prayer), sanji-ji dua
(evening prayer) and somni-ji dua (late evening prayer). If unable to
attend Ismailis are still expected to perform dua. This dua consists of
verses from the Koran, a list of Imams, and pledges to support the
current Imam of the Time.

The Imam of the Time has established certain prayer times based
upon the Koran. Establishing prayer times is the responsiblity of the
Imam who may change the timing of the prayers as well as their
format. Thus prayers may be different from place to place.

The momin is to keep these prayer times and is to do dua as a jamat
(community of believers) together. Since there is no public call to
prayer it is the responsibility of the momin to be mindful of the time.
To be mindul of the time is to think about the divine reality all during
the day. Dua is recited in the jamatkhanas. However, if for some
reason a momin is unable to go to a jamatkhana, then it is permissable
for the momin to perform the dua anywhere. And Ismailis do not have
to face Mecca (Allah is everywhere) or perform wadu,8 which
apparently never was practiced by Khoja Ismailis.

Ismailis are given tasbih9 to chant by the Imam or his representative
to practice with daily. They chant the tasbih 33 or more times, keeping
count on a string of beads (also called a tasbih). Many get up early in
the morning or stay up late at night to chant for hours. It is a powerful
practice which leads to a personal awareness of unity with the Real. It
is a common practice amongs Sufis and during the last period of
concealment, Iranian Ismailis appeared to be a Sufi order.10 Ismailism
being an esoteric [batin] sect shares many similarities with Sufism in
its esoteric aspects.11

V. On Scripture:

Have respect for one's scriptures
and the duties it teaches. (86)

The Koran is called the ArthaVeda, the fourth Veda of the Hindu
Vedic Canon, in many of the ginans. This was necessary due to the high
regards Hindus held towards the Vedas. One should keep in mind that
the teachings of the Koran were formatted into Hindu mythological
imagery and transmitted through the ginans. And due to circumstances
of those times only the essentials of Ismailism and Islam were
transmitted in this fashion. Other Ismaili communities used other
forms of song and chant to transmit the Imam of the Times teachings.
Also, since the emergence of the Imamate from its last period of
concealment (1256-1841) the Koran itself has been used more in the
Ismaili communities.12

Also, Ismailis have always shown an interest in other religions and their
scriptures. This is  important for the work of dawa (propagation of the
faith). One will get nowhere if you trash their scriptures. Ismailis
recognize that Allah speaks to other peoples and lands in different
ways. So respect needs to be given to other faiths and their
scriptures.

VI. On the Necessity of Congregation:

One should meet together regularly;

always attend jamatkhana assemblies. (13)

Religions basic meaning is that which binds a people together. Being
together is to be in a group with similar interests. Momins meet
together in the jamatkhanas to practice their faith together and to
aide one another. Going to jamatkhana for regular dua and meditation
builds up a community from otherwise isolated individuals. Ismailis
nowhere have been in the majority and have always lived amongst other
peoples and sects. Jamatkhanas function as communal centers for the
preservation for Ismailis culture and traditions. It would be easy for
isolated Ismailis to be disappear into the people they live amongst if it
were not for the regular habit of going to the jamatkhana. Imam Aga
Khan III advocated building a jamatkhana in any area that two more
more Ismailis live. This is why the Imams and Pirs repeated stressed
this farman.

VI. The Jamatkhana

Meditate on God,
and pray in the jamatkhana,
for the jamatkhana is  the Imam's spiritual body. (14)

The jamatkhana is the home of the Imam of the Time and it is the
Ismaili house of prayer. Within it is the presence of the Noor and
when one enters the jamatkhana one enters into the presence of the
Imam. Therefore it is seen as sacred space conductive to prayer and
meditation. 

VII. The Rite of Ghat-Patji Kriya

One should drink the holy water( ab-e-safa) daily,
(symbolic of unity and union with the Imam)
if you wish to attain the way. (15)

Ismailis of South Asia had a unique religious rite called Ghat-Patji
Krija which consisted of a communal drinking of water blessed by the
Imam.13 This rite can be found in the earliest ginans and appeared at
first as a symbol of initiation into the Ismaili faith. Today it is
performed after morning prayer and on important days of confession. 

VIII. The Didar of the Imam of the Time

Whenever you can get an opportunity
make a hajj to the Imam of the Time. (11)

A major religious practice of the Ismailis is to seek a glimpse of the
Imam (didar). The Imam of the Time is seen as the closest one could
get to Allah in this world. To see the Imam is to see Allahs Light
(noor) in this world. Since the fall of the Nizari State numerous
Ismailis made a hajj to be in the Imams presence. Even tho the
journey from South Asia was a long and dangerous one,14 many momins
made the journey and returned with a letter from the Imam to his
momins who couldnt make it.

IX. On Religious Duties

Be mindful in your religious duties. (12)

All religious duties are forms of meditation and prayer. If one
mindfully and properly they all lead to awakening. The foremost
religious duty a momim must do is to give an oath (baiyat) to the Imam
of the Time. It is through this oath that the momin promises to follow
the teachings and they become binding upon the momin. This is the
basis of all further practice and gnosis.

X. On the Tithe

Always pay your tithe. (40)

The tithe15 is an essential religious duty in Ismailism and is mentioned
frequently in the ginans. Many Khojas made a long and dangerous trip
to Iran to personally present their tithes to the Imam. All tithes were
used to support the Imamate and its institutions.16 Currently, the
Imamate is engaged in numerous community and developmental
projects in the countries where Ismailis live often benefitting the
non-Ismailis as well.

XI. On Rebirth

One who avoids this life thru suicide,
or takes excessive risks with ones life
will only have to come back again and again. (89-90)

The ginans, being of South Asian origin, accept the doctrine of
rebirth17. Many Ismailis continue to belive in this doctrine. However,
while many Ismailis believe in rebirth it is not a strict article of faith.
It is a doctrine that is lfet to the individual momin to decide. And
some Ismaili communities whose origins lay outside of South Asia
ignore it entirely. 

Some feel that the doctrine of rebirth is non-islamic18 and solely the
result of  Hindu ideas derived from the ginans. Yet other extreme
shia sects teach rebirth like the Druze and Awawis. These groups
developed their ideas of rebirth centuries before the Pirs were sent
into South Asia and before the ginans were composed.

The ginans teach that rebirth is continous until the individual
recognizes the Imam of the Time. Recognition is awakening to the
gnosis of the Imam. It is qiyamat, the resurrection of the momin from
spiritual death into eternal life (union with the Real).

XII. On Hindu Sectarianism

Do not follow Hindu sectarian teachings
your salvation cannot be found there. (85)

When people convert to Ismailism they no longer follow the practices
of their old faith. This is not to slight the old faith or those who
currently practice it. While gnosis is possible in all faith, but one
should travel on the faith the Real brings them to believe. Sometimes
it is difficult to practice a new faith which is why Ismailis strive to
practice together daily in their jamatkhanas.

XIII. Against Idolatry

Do not worship rocks or stones;
do not pray to mountains. (56)

The unity of Reality as one is in opposition to taking for ones ultimate
concern, a small part of Reality. That is the problem of idolatry. It
mistakes the partial with the whole. Historically people of faith were
more concern with external images but today even darker idols exist.
As people can make into idols much more than mere rocks and
mountains. They make their conceptions, ideas and fears into
gods/idols and use these conceptions to oppress others. It is this form
of idolatry that the ginans warn against for it is the most dangerous of
all.

IX Conclusion

This concludes my short commentary of some ginanic verses that I felt
well presented the Ismaili faith in outline. I would encourage those
who are interested to explore futher the Ismaili world-view by reading
the ginans and other Ismaili literature for themselves. I recommend
the following books for those interested in learning more about
Ismailism:

	Corbin, Henry. Cyclical Time and Ismaili Gnosis. London: Kegan Paul,
1983
	Corbin, Henry. History of Islamic Philosophy. London: Kegan Paul
International & Islamic Publications for the Institute of Ismaili Studies,
1993
	Daftary, Farhad. The Ismailis: Their History and Doctrines. Cambridge:
Cambridge University Press, 1990
	Hunzai, Faquir & Kutub Kassam. Shimmering Light: an Anthology of
Ismaili Poetry. London: I.B. Tauris Pub & The Institute of Ismaili Studies,
1997
	Kassam, Tazim R. Songs of Wisdom and Circles of Dance: Hymns of the
Satpanth Ismaili Muslim Saint, Pir Shams. Albany, NY; State University of New
York Press, 1995
	Nanji, Azim. The Nizari Ismaili Tradition in the Indo-Pakistan
Subcontinent. Delmar, NY: Caravan Books, 1978
	Shackle, Christopher & Zawahir Moir. Ismaili Hymns from South Asia: an
Introduction to the Ginans. London: University of London, 1992
	Thobhani, Akbarali. Islams Quiet Revolutionary: the Story of Aga Khan
IV. New York: Vantage Press, 1993
	Wilson, Peter L. Sacred Drift: Essays on the Margins of Islam. San
Francisco: City Lights Books, 1993
	Wilson, Peter L. Scandal: Essays in Islamic Heresy. New York:
Autonomedia, 1988


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