Posted by To Rahim on December 07, 19103 at 16:27:06:
In Reply to: AGA KHAN URGES CORRECT USE OF KORAN TEACHINGS posted by Rahim on November 03, 19103 at 15:19:00:
In the name of Allah, The Most Gracious, The Most Merciful
In the past, I had always believed that there were separate divisions of Islam with subtle differences, yet the same underlying doctrines. This enabled me to accept all individuals in varying sects of Islam as my Muslim brothers and sisters. However, after coming across a number of texts that outline the Ismaili faith, I no longer feel that Ismailies can be counted amongst other Muslims. By the definition of the word Muslim (one who submits to the will of Allah alone), I feel that Ismailies cannot even be referred to as Muslims, although they believe they are, due to the fundamental contradictory practices that they have, which are inconsistent with Islam. Ismailies must be freed from their own illusions, and there is no better way than to use their own evidence and their own logic to refute their claims. I would like to point out a handful of differences that separate Ismailies from all other factions of Islam.
Ismaili Muslims believe Ali (RA) was the “Amir-ul-mu'minin” (Leader of the Believers) as per an order which had come “directly from Allah.” Here follows the description of the events that took place at “Ghadir-e-Khum,” published by the Ismaili scholar named Sarkar Datoo. A similar description can be found in the book of Al-Waiz Abualy A. Aziz, “A Brief History of Ismailism.”
The Holy Prophet Muhammad (SAW) performed Hajj only once in his lifetime. While returning from Hajj-tul-Wida (the last Hajj) in the 10th year of Hijra, he received the following revelation:
“O Apostle! Proclaim the Message which has been sent to you from your Lord. If you do it not, you have not fulfilled and proclaimed His Mission. And Allah will defend you from men who mean mischief. For Allah Guides not those who reject Faith.”
(Quran Chapter 5 Verse 67)
No sooner was this command revealed than the Holy Prophet (SAW) ordered for all the pilgrims to stop on the plains of Arafat (Ghadir-e-Khum). People assembled camels' saddleback into a stage, and ascending on this stage, the Holy Prophet (SAW) delivered a “Khutba.” He then summoned Hazrat Amirul Momeneen Mushkil Kusha Mowla Ali (RA) to come on the stage, and raising his hand proclaimed:
“MAN KUNTO MOWLA HUU FAHAZA ALI MOWLA HUU”
(Ali is Mowla of those of whom I am Mowla.)
And then, the Holy Prophet (SAW) made the Farman:
“O People! Hazrat Ali is Syed ul Muslimeen. He is the Imam of the believers. In fulfilling the Commandment of Allah, I have today completed my duty, and given you your Imam. I beseech Allah to forgive us all.”
Soon thereafter, Muslim men and women did the “Baiyat” of Mowla Ali (RA) pledging obedience and loyalty. And shortly thereafter, the following was revealed upon the Holy Prophet (SAW):
“This day have I perfected for you your religion and completed My favour on you and chosen for you Islam as a religion . . . ” (Quran 5:3)
Just to clarify, Ismailies believe that Allah had told the prophet: “Proclaim the message that has been revealed to you from your Lord . . . (5:67)” After the Prophet (SAW) told the people of Ali's (RA) Imamat, Allah told him “This day I have perfected your religion . . . (5:3)” as I have shown from the above Ismaili history. All direct revelations from Allah to the Prophet (SAW) are called “Wahi” (Revealed) and are found in the Quran, and all of Allah's revelations are to be followed (all sects of Islam believe in this simple fact). I wonder if Ismailies know that the Imamat of Ali (RA) is never mentioned in the Quran and Ali (RA) was not appointed Imam “directly by Allah” as they have been taught to believe? The essential belief in Islam is that there is one God to be followed, and his rules and guidelines are found in the Quran.
Quran 6:39 “We have left nothing out in this book.”
If Ali (RA) was the Mowla of all believing Muslims, why is he never even mentioned or singled out in the Quran, let alone appointed as the Imam? When Allah describes numerous economic, social and physical duties of every Muslim, why would He leave out an intricate detail of the religious hierarchy in Islam such as the Imamat of Ali (RA)? Could it be that Ali (RA) was never appointed as Imam? Does it not seem odd to Ismailies that the Quranic verse that begins with “Proclaim . . . (5:67)” is preceded and followed by three verses which are directed towards “The People of the Book,” also referred to Jews and Christians. Could it be that the Aga Khan and his associates have taken Allah’s verses out of context and used them for their own benefit?
Quran 41:42 “No falsehood can approach it (Quran) from before or behind it: it is sent down by One full of wisdom, worthy of all praise.”
I doubt that most Ismailies ever consider these issues or realize that no other sect of Islam recognizes Ismailies as Muslims. Ismailies should know that the only time the name “Ali” is ever found in the Quran is on occasions where Allah refers to himself, like “Allah-hul-Ali” or “Allah is The Elevated” for Ali is also a name of Allah, as well as the name of the cousin and son-in-law of the Prophet (SAW). Ismailies base all their beliefs on the fact that Allah told the Prophet (SAW) to proclaim what was revealed to him (no more and no less) and if all that was revealed to him is found in the Quran, why do Ismailies base their faith in Ali (RA) and his decedents when they are never mentioned as the Imams in the Quran and are not appointed “directly by Allah?”
In the above quotation, the Prophet (SAW) says that “Ali is Mowla of those of whom I am Mowla.” Most Ismailies would say that the word “Mowla” is equivalent to “Imam,” and if that is the case, then Muhammad’s (SAW) speech can be interpreted as “Ali is the Imam of those who I am Imam.” The Prophet (SAW) was never an “Imam” by Ismaili standards. However, we will let this pass, and look at the technicalities of the above statement. By generally accepted Arabic definition, the word “Imam” means “Leader, model, example, rule, pattern, or book for guidance or instruction,” as per John Penrice’s Arabic-English Dictionary, and it is a well-understood fact in all other sects of Islam that a personified “Imam” is any person who leads a congregation in prayer.
It has been well documented that the Prophet (SAW) prayed behind many of his companions, such as Abu Bakr (RA), Omar (RA) and Ali (RA). Since they were all “Imams” at the time of the prayer, does this imply each “Imam” had more authority than Muhammad (SAW)? Most definitely not! Therefore if Muhammad (SAW) were to tell his followers that “Ali is the Imam of those who I am Imam,” then the only implication that one could make (if an implication is necessary), is that Ali (RA) was about to lead a congregation in prayer. Any other conclusion that is not supported by any other verifiable historic or Quranic evidence, is entirely subjective. An example of historical facts would be the writings of Martin Lings, who in his book “Muhammad - His life based on the Earliest Sources” wrote in Chapter 83 that Ali (RA) had forced soldiers to return their share of spoils to the property of the State for proper distribution.
“Great resentment was felt throughout the army on this account, and when the Prophet heard of it he said: ‘O people, blame not ‘Ali, for he is too scrupulous in the path of God to be blamed.’ ”
In the next paragraph he writes that the Prophet (SAW) tried to remove his army’s resentment:
“Later on the journey, when they had halted at Ghadir al-Khumm, he gathered all the people together, and taking ‘Ali by the hand he repeated these words (Ali is the Mowla of those who I am Mowla)’ ”
Perhaps with instruction by their Imam, Ismailies believe that religious duties and beliefs should be modified and evolved as time progresses. However it is apparent by the above Quranic quotations that Allah perfected the religion on the day of “Ghadir-e-Khum” (Chapter 5 Verse 3). Whether Ali (RA) was appointed Imam or not, if the religion was perfected on that day, why does the current Imam allow it to be changed by his believers for modern purposes?
Quran 6:115 “Perfected are the words of your Lord in Truth and Justice. None can change his words.”
Quran 30:30 “Allah’s creation cannot be changed. This is truly the right faith, although most men may know it not.”
How can the Hazar Imam improve upon perfect? Is he undermining the power of Allah by saying that the Quran and Sunnat (teachings) of the Prophet (SAW) are not good enough for all time but only for the people of 600 A.D. when Allah says otherwise? If that is the case, in section 14.1 - A of the Ismaili Constitution reveals that disciplinary action will be taken against:
“Any Ismaili who: (a) subjects to contempt or ridicule the Holy Quran, the Holy Prophet, the Ahl-al-Bayt, Mawlana Hazar Imam, this Constitution, any Rules and Regulations, any Farman, or any Ismaili religious literature or any rite or practice;”
Ismailies display ridicule and contempt to the Prophet (SAW) and the Quran every day with their non-prophetic methods of prayer, fasting (without food or drink) during the month of Ramadan which many Ismailies do not feel obliged to do, and Pilgrimage to the Holy Mosque in Mecca, which is not obligatory for Ismailies, but is for all other Muslims. All these deeds are mentioned in the second chapter of the Quran, but are not enforced by the Ismaili Imam on his followers.
Is the Hazar Imam plainly disputing the Quran?
Quran 40:2 “None but the unbelievers dispute the Revelations of Allah.”
If he is undermining it, he is to be disciplined within Ismaili law (which of course is in his hands), and if he is disputing it, he is a nonbelieiver in Allah. What would he say he is doing? Especially since the Hazar Imam is known to fast during Ramadan and participates in prayers that are congruent to Sunni “Salaat” in appearance and time, yet he has never revealed the obligatory nature of all these deeds to his followers in his Farman. It has become my unchallenged opinion that Ismailies follow religion blindly, without fundamental understanding, and it seems to me that if an Ismaili were to notice a discrepancy in his or her faith, her or she would say or do nothing about it and remain ignorant of that which he or she might not want to believe.
I also believe that Ismailies themselves do not even understand the reasons or meanings behind many of their practices. It is with this opinion that leads me to believe that the majority of Ismailies sooner or later come across a religious disparity yet do nothing about it, simply due to the fear of dishonoring oneself in the eyes of their peers, families, and their Imam.
Quran 31:20 “Yet still some argue about Allah, without knowledge or guidance or illuminating scriptures. When they are told: ‘Follow what Allah has revealed,’ they reply: ‘We will follow the faith of our fathers.’ Yes even though Satan invites them to the scourge of the Fire.”
When will Ismailies will start to fear dishonor in the eyes of their Creator, rather than their fellow man? An example of such ignorance can be found in the recitation of the Ismaili Du’a.
Quran 2:150 “Whichever way you depart, face the Holy Mosque: and wherever you are (in prayer), face toward it.”
When Ismailies are in their “Jamat-Khana,” why do the leaders of the prayer face the congregation, not the Holy Ka’ba? If the leaders are facing the Ka’ba, then the congregation cannot be facing it (unless the Ka’ba lies between both parties, however this is definitely not the case). Also the Ismaili Du’a does not require individuals to prostrate, bow, and stand within each prayer whereas the Quran decrees that one does so.
Quran 22:77 “Oh you who believe! Bow down (Ruku) and prostrate (Sujood) yourselves and worship your Lord.”
Quran 2:239 “Attend regularly to your prayers . . . and stand with all devotion before Allah.”
I would also like to prove the fact that the Ismaili Du’a has not come from Allah, with Quranic references.
Quran 4:82 “Will they not ponder the Quran? If it had not come from Allah, they could have surely found in it many contradictions.”
This verse from the Quran verifies that any belief, action or practice that is contradictory to the Quran is not from Allah, and therefore not Islamic.
Ismaili Du’a, Part 1: “Oh Allah . . . Thee ALONE do we worship and thee alone do we seek help . . .” (This verse is taken from the first chapter of the Quran)
Ismaili Du’a, Part 2: “Oh Ali, come to help me by thy favours.” (A man-made verse which is contradictory to with respect to Part 1)
Ismaili Du’a, Part 3: “Seek at the time of difficulty the help of your lord the present Imam Shah Karim al-Husayni.” (Another man-made contradiction with respect to Part 1)
Initially Ismailies say that they seek help from Allah alone, yet as the Du’a progresses they turn to Ali (RA) and then to the Hazar Imam for help also. All Muslims have undeniable proof that Ali (RA) was a righteously steadfast believer in Allah, however he is not alive today, and therefore cannot help any Ismaili or Non-Ismaili now. When Ismailies greet each other they say “Ya Ali Madad,” meaning “Oh Ali Bring Aid.” Within the first few verses of their Du’a, Ismailies declare their conviction to Allah ALONE, yet later on in their Du’a (and for the remainder of the day, they greet each other and) they ask for the aid of Ali (RA) and their Imam. Another practice of Ismailism, is the Urdu invocation “Mera soya hai muqadar aey Hussein ab jaga do,” which in English translates to be: “O Hussein, please wake up my sleeping destiny now.” This is essentially a prayer to the son of Ali (RA), whether an Ismaili admits it or not. Also, the Ismaili supplication “Nade Ali” recited in Arabic, translates as:
“Call Ali! Call Ali! Call aloud to Ali who is the manifestation of wonders. You shall surely find him helping in your troubles. All grief and anxiety will disappear By Your power and Authority! O Ali! O Ali! O Ali!”
This is clearly a prayer dedicated to none but Ali (RA). Allah says in the Quran:
Quran 16:20 “All the other beings, whom the people invoke with Allah, create nothing! Nay, they are themselves created! They are DEAD, not living, and they do not at all know themselves when they shall again be raised to life!”
This action of invoking others along with Allah is called “Shirk”and Allah says:
Quran 5:72 “Whoever commits ‘shirk’ (invoking anything with Allah), Allah shall forbid for him Paradise, and Hell shall be his abode.”
These contradictions and within the Ismaili Du’a and Ismaili practices prove that they are not from Allah. The fact that they are not from Allah, and the non-Quranic methods of prayer, make me ask Ismailies why they believe in them, and why they desire to take part in them when they are undoubtedly not the words of Allah? However, I often forget the firm belief that Ismailies have in their Hazar Imam being the authority to interpret and improvise for the Quran, yet I eventually understood why Ismailies are so dedicated to their doctrines after coming across a portion of the second part in the Ismaili Du’a that quotes the Quran in saying:
“O ye, who believe, obey Allah and obey the Apostle and holders of authority from amongst you. And We have vested (the knowledge and authority of) everything in the manifest Imam.”
These verses were supposedly extracted directly from the Holy Quran. The first sentence is in Chapter 4 Verse 59 while the second is in Chapter 36 Verse 12. Upon closer inspection, one may realize that both sentences are small fractions of larger verses and soon it becomes obvious why Aga Khan III edited out the second half of the first verse. In its entirety it reads:
“Oh you who believe! Obey Allah and obey the Apostle and those charged with authority among you. If you differ in anything among yourselves refer it to Allah and His Apostle if you do believe in Allah and the Last Day: that is best and most suitable for final determination.”
Now if an Ismaili were inspired by this full verse and wanted to know why it is that they differ from other Muslims in some aspects of Islam, they would take up their disputes in the manner that is outlined in the above verse. Of course, Allah’s Apostle (SAW) is not here to discuss these issues, therefore an enlightened Ismaili would then refer to Allah’s word, the Quran, and soon decipher that the second part of the reconstructed verse in Part 2 of the Ismaili Du’a (Chapter 36 Verse 12) is out of context. It really reads:
“Verily We shall give life to the dead and We write that which they sent before and that which they leave behind and of all things have We taken account in a clear Book (of evidence).”
This translation from Yusuf Ali differs very slightly from Pickthall and N. J. Dawood, yet has severe discrepancies with the translation that is in Ismaili Du’a books which once again say: “We have vested (the knowledge and authority of) everything in the manifest Imam.” Ismailies say the Arabic verse from the Quran, yet believe a false translation, since the words for “Knowledge,” “Authority” and “Vested” are nowhere to be found in the verse. However, the word “Naktubu,” which means “To Record” or “To Write”is found earlier in the (hidden portion of the) verse. Also, the phrase “Imamumubeen” is often used numerous times in the Quran, such as Chapter 46 Verse 12, where it describes the book of guidance (Note John Penrice’s Arabic-English Dictionary which describes “Imam” as a “book of guidance”) given to Moses. A person cannot be “written” into, yet a book can be. The implication that Allah “vested” his knowledge into a person is an exaggerated translation, which is untrue and fabricated.
For two people to have different interpretations of the same verse is possible, however to have variances of this degree in translation is not. Here is what the Quran says about those who misrepresent it:
Quran 2:79 “Woe to those who write scriptures with their own hands and then declare: ‘This is from Allah,’ in order to gain some paltry end. Woeful shall be their fate, because of what their hands have written, because of what they did.”
Quran 3:77-78 “Allah will neither speak to them, nor look at them, nor purify them on the day of Judgement. Woeful punishment awaits them. There are some among them who twist their tongues when quoting the book, so that you may think it is from the book, but it is not from the book. They say: ‘This is from Allah.’ Whereas it is not from Allah. Thus they knowingly ascribe falsehood to Allah.”
Quran 39:31 “Who is more wicked than the man who invents a falsehood about Allah, and denies the truth when it is revealed to him?”
Whether Ismailies have knowledge of what they say or not, they are worshiping false elaborations and exaggerations of the Islam found in the Quran and Hadith. Allah has strictly declared to all believers of the Quran to obey only what He himself has decreed for Muslims and no more.
Quran 7:33 “He has forbidden you to worship what He did not sanction.”
If Ali’s (RA) Imamat is not in the Quran, then Allah did not sanction it. If it is not sanctioned, then it is forbidden, and not to be followed. An essential belief of Islam is that the Quran is a complete set of guidelines for all Muslims to follow, with no additions or subtractions, and it is guarded by Allah. There is no doubting this fact. If one doubts this, then one is not a Muslim.
Quran 6:39 “We have left nothing out in this book.”
Quran 15:9 “We have without doubt sent down this message; and We will assuredly guard it.”
Even the Prophet (SAW) did not have the authority to change translations or “Interpret” the Quran and the requests of Allah upon us for our convenience, as the Hazar Imam does.
Quran 10:15 “(Prophet) Say: It (the Quran) is not for me to change of my own accord. I only follow what is revealed to me, for I fear, if I disobey my Lord, the punishment of a fateful day.”
If Muslims are able to have their duties changed for our modern comfort by Ali (RA) or his decedents, we would have been told so in the book of Muslims, the Quran. All Muslims believe that Allah is the Lord of all times and all places, and for this to be true, the religion of Allah should be perfect for all times and all places and does not need to be adjusted for the time and places that we live in.
If it did, Allah would have taken care of that dilemma by telling us in the Quran to follow the Aga Khan specifically, and disregard the verses of the Quran. Ismailies feel that the Quran is beyond most people’s comprehension, and thus, the need for a “Noor-filled” Imam is to interpret it properly for us. However the Quran reveals otherwise.
Quran 3:6 “It is He who has revealed to you the Book. Some of its verses are precise in meaning - they are the foundation of the Book - and others are ambiguous. Those whose hearts are infected with disbelief observe the ambiguous part, so as to create dissension by seeking to explain it. But no one knows its meaning except Allah.”
If the ambiguous verses of the Quran are only understood by Allah, then the precise verses (the Quran’s foundations) are to be understood by anyone who reads it, without the aid of an Imam. Any claims that the Hazar Imam is needed to explain the ambiguities of the Quran are examples of disbelief and contempt towards the Quran, as the Quran itself reveals. If Muslims are to be lead by an individual that is the descendant of Muhammad (SAW) or Ali (RA), Muslims would have been told so in the Quran, but they are not.
Quran 6:115 “Should I seek a judge other than Allah, when it is He who has revealed the Book...”
Here is clear evidence that Muhammad (SAW) is not the ancestor of any Man.
Quran 33:40 “Muhammad is the father of no man among you, he is the Messenger of Allah, and the Seal of the Prophets, and Allah has full knowledge of all things.”
Some Ismailies say that this verse only confirms that the Imam is beyond the average mortal. Ismailies also believe that the Hazar Imam is filled with the “Light of Allah” and therefore the Imam is entitled to higher levels of connection with Allah. Would an Ismaili find it strange to know that Muhammad (SAW), nor Ali (RA) never claimed to have the “Light of Allah?” As a matter of fact, it is clear in the Quran that Allah is uncomparable, making it impossible to be like Him, or to attain his “Light” (or to have “knowledge and authority” of all things).
Quran 42:11 “Nothing can be compared to Him (Allah).”
Some Ismailies even believe that the Hazar Imam has the gift of foresight, as per the verse in their Du’a that says Allah has “vested knowledge and authority” into him, yet if he were to take such a glorified stance, the Aga Khan would be placing himself above the Prophet (SAW), who was told that he was not greater than any other human by Allah himself.
Quran 18:110 “(Prophet) Say: I am no more than a human like you, being inspired that your God is one God.”
Quran 6:50 “(Prophet) Say: I do not say to you that I possess the treasures of Allah, nor do I know the future.”
The only way the Imam is capable of abrogating Quranic verses, is if he is placed with authority greater than that of Muhammad (SAW), a placement that cannot be understood, unless the Hazar Imam claims divinity. This why Ismailies have been told that the Aga Khans have the “Light of Allah.” For argument’s sake, let us assume that the Imam is the decedent of Ali (RA) and Muhammad (SAW) and that he has the “Light” of Allah. We can also assume that either Muhammad (SAW), Ali (RA), or both must have had the same “Light” within themselves or else the Imam would not, even though it has been shown that Allah declared that the Prophet (SAW) had no such treasure, and that “Nothing can be compared to Him (Allah).” It is generally understood that all of Allah’s attributes are perfect, and if the Prophet (SAW) or Ali (RA) had a characteristic in common with Allah, such as his “Light”, then he should also have attained Allah’s perfection. If we realize these connections, then we can say that Muhammad (SAW) along with Ali (RA) and all the Imams were also perfect.
This coincides with Ismaili beliefs, which state that the “Panjtan Pak” (Five Holiest - Muhammad (SAW), Ali, Fatima, Hasaan and Hussain (RA)) all had the “Light of Allah” in them. If this is the case, these five individuals were also immaculate and incapable of sinning. Why then, did the Prophet (SAW) ask for forgiveness for himself and all those near him (including Ali (RA) and the other three perfect ones) in his speech at “Ghadir-e-Khum?” If they were perfect he should not have needed to ask for their forgiveness, and if he asked for his and their forgiveness, then they could not have been perfect. This logic reveals a paradox of Ismaili reasoning, which can be solved by two separate Quranic references.
Quran 16:61 “If Allah were to punish Men for their sins, He would not leave a single living creature on the earth.”
Quran 35:45 “If Allah were to punish Men according to their misdeeds, He would not leave a single living creature on the earth.”
In these verse Allah clearly states that not “a single living creature” would be left on the earth if He punished us all for our sins. This includes a “Mowla,” an Imam, and includes Prophets as well. No prophet was sinless. Not even Muhammad (SAW) who used to beg Allah for forgiveness, with tears and entire nights of prayer.
However, the Imam claims to have this “Light,” and by attaining a perfected characteristic of Allah, he is disassociating himself with his ancestors. By deductive reasoning one of the following contradictions must be in place: The first being that the Hazar Imam is not the decedent of the Prophet (SAW) and Ali (RA), because Muhammad (SAW) never claimed to attain Allah’s “Light,” and Allah nullifies any belief that Ali (RA) has Allah’s “Light” by declaring that “Nothing can be compared to Him (Allah),” whereas the Aga Khans feel that they are living proof of Allah’s mistakes (which are issues on their own altogether).
While the second contradiction would be found in the fact that the Hazar Imam is making false statements about his religious stature and placing himself above the Prophet Muhammad (SAW) and above Ali (RA) by saying he has Allah’s “Light” while the Prophet (SAW) and Ali (RA) never did. Essentially he is either lying about his ancestors and their attributes, or about himself.
Allah has told all his believers to “Cling one and all to the faith of Allah and let nothing divide you (3:102),” and that “Your community is but one community, and I am your Lord. Therefore serve me (29:95).” These revelations have been reinforced by the Hazar Imam at the Inauguration of the Ismaili “Jamat-Khana” and Center, in Houston on June 23rd 2002, where he said:
“Islam does not deal in dichotomies but in all encompassing unity. Spirit and body are one, man and nature are one. What is more, man is answerable to Allah for what man has created.”
If he firmly believes that we are answerable to Allah, why do his believers prostrate to him after reading “Tasbih” and ask him for forgiveness?
Ismaili Tasbih: “Accept our humble beseeching of Tasbih (for forgiveness, prosperity etc.) in your presence, Mawlana Shah Karim al-Hussayini Hazar Imam.”
Perhaps Ismailies know not what they say. By Quranic definition, “Unbelievers are those who do not judge according to Allah’s revelations. (5:45)” If Ismailies desire to accurately claim that they are a sect of Islam, then they must follow the teachings of Islam found in the Quran and Sunnat, rather than the weekly “Farmans” that the Aga Khan issues. If Ismailies are true Muslims, why do they make no effort to understand the rules and guidelines of Allah, the supreme rule-maker, rather than the words of the Hazar Imam? In his speech quoted above, the Aga Khan also said “The word of the Quran is the word of God.” If he feels so strongly about this, and desires true Muslim followers, why haven’t any of his “Farmans” proclaimed that his followers (or believers) should submit to the word of Allah that they can easily find in the Quran?
The answers to both these questions stem from the same heretic belief that the Aga Khan is permitted to refute the Quran since he is the “‘Mazhar’ of God, with . . . varying levels of inspiration and communication from God to man . . .” as per the “Concept of Imamah” that was published on May 5th, 1975 in Paris. The word “Mazhar” means “manifestation” or “replicated image.” What is the Aga Khan trying to tell us? That he is the “manifested and replicated image”of Allah? Perhaps this was an allusion to his grandfather’s claim that “Heaven and Hell are in my hand” on February 20th, 1910 in Rajkot, India and published in a book entitled: “Khangi Farman” on page 72.
This concept is regarded as heretic, and blasphemous by all other Muslims, but is unusually accepted by Ismailies. This may be due to the fact that many of their early ancestors had their roots in Hinduism. In the Hindu philosophy, the repeated incarnations of the Heavenly Gods are very common.
These manifestations are called “Avatars of God,” and in the Ismaili “Ginan” book entitled “Motto Das Avatar” (Ten Biggest Incarnations) on page 57, one may find a verse that reads:“Gur Brahmah te sahi Nabi Mahamad dharawiyya naam.” which means: “Lord Brahmah has truly taken the name of Nabi Muhammad.” Reading such a verse can only redirect one’s attention to the above section on “Shirk,” since “Brahmah” is one of the many Hindu deities.
All Muslims know that only Allah can give rewards or punishments. “Who can forgive sins except Allah? (3:135)” If Muslims are to all cling to the faith of Allah and its unity, why are Ismailies defecting out of Islam and disassociating themselves with the Quran and other Muslims? The above quotations are not journalistic disparities, they are the underlying beliefs of the Shi’a doctrine that the Ismaili faith is classified into. More important than these beliefs, is the fact that most Ismailies do not even know that they supposed to follow such beliefs, or if Ismailies do know, then they do not realize all the contradictory implications these beliefs have, as Ismailies do not bother to study the fundamentals and origins of their own religion. If they did, they may come across such verses as Aayatullah Khomeini’s “Al-Hukoomah Al-Islaameeyah” which, on page 52, describes the Imam as:
“. . . the holder of an exalted position, an elevated rank and a creational vice-regency to whose sovereignty and dominion all of the atoms of the universe yield and obey. Among the basic tenets of our doctrine, is that the Imams have a station which can not be attained either by an angel or a commissioned Prophet.”
I wonder how many progressive Ismaili Muslims would verify that the Hazar Imam fits the above description, and would be willing to place him above all Angels and Prophets (and in control of all atoms of the universe)? Ismailies should know that each individual is “accountable for none but yourself (4:84)” and that every believer is requested by Allah, “Do not follow what you know not. Man’s eyes, ears and heart - each of his senses will be closely questioned. (17:36)” Some Ismailies believe that after death there is no existence of Heaven or Hell only the proximity of Allah. They should know that there are numerous verses in the Quran (which are not “ambiguous”) that describe the desolation of Hell, such as “Hell awaits them all. It will have seven gates. Each gate will get a specific share of them (15:43)” and “Further they will fall into the Fire of Hell. (30:16)” There are also verses that give details about the bliss of Heaven “Their reward, in their Lord’s presence, shall be the Gardens of Eden, Gardens watered by running streams. (98:8)” No man is able to forgive our sins, no man is able to give us Heaven or Hell, no man is able to adjust the words of Allah or tell us the only way to understand them, and there will be “no intercession on the Day of Judgment, (2:254)” not even from Ali (RA) or any of the 49 so called “Light filled” Imams. The ignorance that is woven into the Ismaili faith, enables these 3% of Muslims worldwide, to so easily divide themselves from the remaining one billion Muslims, and place themselves at odds with Allah’s commandments.
Quran 39: 61 “On the day of Judgement you shall see their faces blackened, those who uttered falsehoods about Allah. Is there not a home for them in Hell?”
Quran 24:63 “(Oh Prophet!) Let those who contradict your order be warned that they will be afflicted with trails and a painful punishment.”
If Ismailies desire to be Muslims then they should follow the religion of Muslims, which is the Islam found in the Quran and Sunnat, rather than diluting it with contradictory practices that remove them from those who believe in Islam. This is what the Quran says about those who choose a religion other than Islam:
Quran 3:85 “He who chooses a religion other than Islam, it will not be accepted from him, and the world to come he will surely be of the losers.”
Quran 47:1 “The deeds of those who disbelieve will be brought to nothing by Allah . . .”
I also would like to ask where Ismailies find sufficient proof that their faith is the truth of Allah when He himself has not openly endorsed it, and why they feel that the Islam based on the Quran and Sunnat, which their own Imam follows, is not good enough for them? Why do Ismailies believe that it is admissible to practice the discrepancies of their version of Islam and disobey the revealed laws of their Creator, while submitting to the fabrications of their Imams?
As long as they continue to do so, they cannot be counted among other Muslims, who truly believe in Allah alone, rather than claiming that they do. These are the fundamental flaws of Ismailism, and since it has become apparent that Ismailism and Islam are two unrelated religions, I ask how any Ismaili can justify his or her beliefs when Ismailism is supposedly based on the religion of Islam, which chastises those very beliefs? This is the most potent of all Ismailism’s inconsistencies.
I desperately hope for a reply from you and I most enthusiastically would like to discuss matters to a full and complete conclusion if you are able to. Thank you for your time, and May Allah show Mercy, Peace and Guidance upon your soul.
As-Salaamo-Alaikum
Mansoor Mustafa
mailto:mansoor.mustafa@utoronto.ca
"So set thou thy face steadily and truly to the Faith: (establish) Allah's handiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not. Turn ye back in repentance to Him, and fear Him: establish regular prayers, and be not ye among those who join gods with Allah,- Those who split up their Religion, and become (mere) Sects,- each party rejoicing in that which is with itself! (Holy Quran Chapter 3 vers 30-32)