Aga Khan 3.5: How Aly S. Khan Became The Spiritual Child of His Own Son

prince aly s khan aga khan 3.5 black steel

For many years, Ismailis have devised and followed a certain criteria for designating the living Imam (or Hazar Imam). These criteria have not only been followed throughout their history, but are also taught to all Ismailis.

In this article we will look at the principles of Nizari Ismaili Imamate over the centuries, birth and background Aly S. Khan as described by his father Aga Khan III, appointment of Aly S. Khan as successor by Aga Khan III, contradiction in Aga Khan III’s will, rejection of Karim Aga Khan by the Ismaili community, and the question which looms Ismaili leadership to this day: “Was Aly S. Khan planning to come out clean?”.

1. Principles of Nizari Ismaili Imamate

2. Birth of Prince Aly S. Khan

3. Aly S. Khan’s Offcial Appointment as wali ahad

4. Contradiction in Aga Khan III’s Will

5. Ismailis’ Rejection of, and Revolt Against Karim Aga Khan

6. Was Aly S. Khan Planning to Come Out Clean?

Let’s examine all of the above:

1. Principles of Nizari Ismaili Imamate

The established criteria for the nizari Ismaili Imamate are as follows:

a. The world cannot exist without an Imam and that there has to be an Imam on the face of this Earth;

b. There can be only one true Imam at any given period of time;

c. This person leads as true Imam as long as he lives;

d. This living Imam has the sole authority to designate his successor;

e. Under normal circumstances, this successor should be from one of his sons, which is usually the eldest son;

f. The person designated as the next Imam can only be enthroned to the seat of Imamat, after the death of the previous Imam.

Here are the historical records to substantiate the above:

Aga Khan II: He succeeded his father when he was fifty, only to die four years later from pneumonia caught when out shooting
Aga Khan II: He succeeded his father when he was fifty, only to die four years later from pneumonia caught when out shooting

In 1817, Khalilullah Ali – the 45th Imam of the Ismailis and the father of the Aga Khan I, was murdered in Iran. After Khalilullah Ali, his son Hasan Ali became the 46th Imam. Hasan Ali died on 12th April 1881 in Bombay, India.

After Hasan Ali, his son Ali Shah became Aga Khan II and the 47th Imam of the Ismailis. Aga Khan II died on 17th August 1885 in Pune, India serving only four years as a Nizari Ismaili Imam.

After Ali Shah, his son Sultan Muhammad became Aga Khan III and the 48th Imam of the Ismailis. Sultan Muhammad died on 11th July 1957 in Geneva, Switzerland. After him, his grandson Karim, instead of his son Aly S. Khan, became Aga Khan IV and the 49th Imam of the Ismailis.

Karim Aga Khan’s appointment was unexpected as Sultan Muhammad Shah, Aga Khan III in the late years of his life had sent his son Aly S. Khan on various visits to Jamaats around the world and had clearly pronounced him as his successor.

2. Birth of Prince Aly S. Khan

Prince Aly S. Khan, referred in western media as Aly Solomone Khan or Prince Aly Salomone Shah, and in Ismaili literature as Prince Aly Salman Khan, was born 13 Jun 1911, Torino, Piemonte in Italy. Interestingly, his father, Aga Khan III himself admitted in public documents that Aly S. Khan was born out of wedlock.

The Aga Khan was married first in 1898 to the daughter of his uncle, Aga Jangishah. In 1908, Aga Khan III lost his heart to a pubescent teenage ballerina “Ginetta” (real name Theresa Magliano), during his visit to France. In his Memoirs published in 1954, Aga Khan III writes (p. 104):

From 1907 onwards I visited Europe every year. I had lost my heart to the French Riviera. Now in my maturity my affection for it had deepened and ripened, and I found myself returning to it again and again. In 1908 this affection found a personal focus. I made the acquaintance of Mlle. Theresa Magliano, one of the most promising young dancers of the Ballet Opera of Monte Carlo, a ballerina… She was then just nineteen… In the spring of that year she accompanied me to Egypt and we were married in Cairo in accordance with Muslim law.

Three years after the publication of his Memoirs, Aga Khan signed his will. We find an interesting version of “the muta form of marriage” in that document (p. 4):

In the year One thousand nine hundred and eight I was married to CLEOPE TERESA MAGLIANO according to the Muta form of marriage. On the twenty-third day of January One thousand nine hundred and twenty-three I went through the permanent form of marriage with my said wife CLEOPE TERESA MAGLIANO in Bombay observing the ceremonials which are customary among Shia Moslems.

Having insisted in his Memoirs published just before his death, that he had married Mlle. Magliano “in accordance with the Muslim law” the Aga Khan shortly afterwards in his Will admitted that in fact he was married to her “according to the muta form of marriage” and that fifteen years later he “went through the permanent form of marriage,” in Bombay.

Aly S. Khan was born in 1911, which is between 1908 – the year of the muta marriage and 1923 – the year when Aga Khan III was actually married.

Biographer Willi Frischauer writes in The Aga Khans (p. 75):

Although some Muslim writers (among them Mr. Asaf A. A. Fyzee, writing in the Aga Khan Diamond Jubilee Souvenir Book, 1945) have claimed that “mut’a (temporary marriage) is, according to Ismaili Law, altogether unlawful…” the Aga Khan himself, supreme arbiter of Ismaili religious practices, obviously did not concur because he mentioned in his will that he had married his second wife “by mut’a marriage”.

The Concise Encyclopedia of Islam (Harper and Row, 1989) describes “Mut’ah” (p. 291) as follows:

A marriage stipulated to be temporary, sometimes called a “marriage of pleasure.” The marriage is automatically terminated at the end of the agreed period.

Out of this temporary marriage, two sons were born within a period of three years. The first son was named Giussepe Mahdi Khan, who died in February 1911. The second son, named Aly S. Khan, was born in Turin, Italy, on 13 June 1911. Aly Khan’s birth certificate describes his mother as “Teresa Magliano, unmarried 22 years old, living on independent means,” and his father as “His Highness The Aga Khan, son of the late Aga Ali Shah.”

3. Aly S. Khan’s Offcial Appointment as wali ahad

In August 1930, Aga Khan III sent Prince Aly Khan to visit Syrian Ismailis. He also dispatched a special Farman to his Syrian Jama’at. This Farman was recorded by A. J. Chunara, the author of Noorum-Mubin. (p. 531), which reads:

“We are sending our son to you. Consider his arrival as my arrival. We are appointing our Prince as our wali ahad, meaning the successor to our throne.”

To commemorate this occasion, a darbar (royal pageant) was held in Salamiyya. The governor of Salamiyya read Aga Khan’s Holy Farman. Thereafter, members of the Syrian Jama`at took the bay’ ah (oath of allegiance) at the hand of the future Imam and offered him nazrana (or gifts). During this visit to Syria, Aly Khan rode an Arabian horse and wore an Arab dress. A photograph of this appears in Noorum-Mubin (p. 530) with the following caption in English:

H.S.H. Prince Aly S. Khan heir apparent to Mowlana Hazar Imam, in the Arab costumes of his forefathers, during his visit to Syria.

Ismailis of India, Africa, and Burma celebrated this appointment of Prince Aly with special majalis and melawadas. A deputation of Ismaili leaders presented Peramini (special gifts) to Lady Ali Shah at her bungalow in Valkesh’war, Bombay, records Noorum-Mubin, p. 532.

In our Mission Class, we were told by the senior missionaries that Prince Aly the future forty-ninth Imam would, during the period of his Imamate, manifest himself before the world as Hazrat Ali, the first Imam. On the day of his zahurat (manifestation), Aly Khan would wear an all-white Arab dress and ride the legendary white horse Duldul. In his right hand would be Zulfiqar, the undefeated sword of Mawla Ali (ra). To support their speculation, our teachers would quote a Ginan in Gujrati:

Duldul gode Ali chadseh Shah….

Aly S. Khan continued such trips until even March 1957 to Lourenço Marques, Mozambique and the other one around the same time when he visited Nagpur, India. There too, Aly S. Khan was accepted and honored as the next Imam by the entire Ismaili community worldwide as he substituted for his father as the Imam in many ceremonies. Little did Aly S. Khan, or anyone else know that his father had signed his official will on 25th May 1955 in which he would unprecedentedly skip his son in favor of his grandson as the next Imam of the Nizari Ismailis. This heart-breaking news for Aly S. Khan would only be revealed upon Sultan Muhammad Aga Khan’s death, when his will was read by his solicitor. The next imam was not yet designated at the time the will was being read and it was expected that Sultan Muhammad, Aga Khan III, would designate his son Aly S. Khan  as the next Imam. However, to the surprise of many, the last will of Aga Khan III appointed his grandson, instead of his son as Imam.

4. Contradiction in Aga Khan III’s Will

Interestingly, there were obvious contradictions in the will which the Aga Khan III signed off on. In this document (p. 6), Aga Khan stated:

…notwithstanding that under the Shia Moslem Law the issue of a son is not an heir if there be a son alive….

In other words under Shi’ah law, Karim, the grandson, could not be designated as an heir to the throne of Imamate as long as Karim’s father or uncle was alive. However, on 12 July 1957, the above-mentioned will of Aga Khan III was read in his villa in Geneva. It stated (p. 6):

I APPOINT my grandson KARIM, the son of my son ALY SALOMONE KHAN to succeed the title of AGA KHAN and to be the Imam and Pir of all my Shia Ismailian followers….

By his signature on the will document, the “all comprehensible” Imam had reversed his pronounced decree of spiritual child of his own childwali-ahad, broken the admitted Shi’iah law of designation and shattered the dreams of Ismailis who were expecting Aly Khan to manifest as Hazrat Ali riding on Duldul with the sword zulfiqar in his hand. Consequently, Aly S. Khan became the spiritual child of his own son, Karim al-Husayni, Aga Khan IV (commonly known as Karim Aga Khan). Biographer Willi Frischauer records in The Aga Khans (p. 210):

Bettina …wrote: ‘To Aly it seemed that his father’s preference for his son was a kind of public humiliation for him… He was never quite the same from that day on. His deep sadness took cover beneath a life of still more inhuman activity.’

 …In Bettina’s words — which might well reflect Aly’s feelings at the time — Karim was now the spiritual father of his own father.

5. Ismailis’ Rejection of, and Revolt Against Karim Aga Khan

A majority of the Syrian Ismailis and a few Khojah Ismailis of Punjab revolted at this unprecedented designation. They refused to recognize the appointment of a grandson as their Imam. The group acknowledged Aly Khan as their forty-ninth Imam.

To avoid a possible split in the community, Aly Khan went to Syria, met the leaders of the revolting Ismailis, and explained that his father had chosen his son Karim as the next Imam. In Karachi, the leaders of the group gathered outside the residence of Amir Ali Fancy, President of the Federal Council for Pakistan, and began shouting “Shah Aly Khan Hazar Imam Zindabad“, meaning “Long live the majestic Aly Khan, the present Imam.”

Aly Khan met the leaders of the group and assured them that he too had accepted his son Karim as the rightful Imam. The revolting Ismailis were left with no other choice but to accept Karim Aga Khan as their forty-ninth Imam. In Ismaili history, Prince Aly will be remembered for his generosity by accepting his humiliation without protest.

6. Was Aly S. Khan Planning to Come Out Clean?

Later on, a story began to circulate among his close associates that the Prince had been talking to few of his trusted friends about making a clean breast and testifying before the Jama’at about “divinity and the divine power of the Ismaili Imams” after his initiation. The news may have reached the ears of the late Aga Khan III, who might have changed his decision about his son.

Aly Khan’s prenuptial affair during April 1935 at the Hotel Ritz in Paris with Mrs. Thomas Loel Guinness, the mother of Karim Aga Khan; his marriage to actress Rita Hayworth; and his friendship with Lise Bourdin Bettina, Juliette Greco, Gene Tierney, Kim Novak and other Hollywood personalities might be some of the social reasons for the change of heart of his father, Aga Khan III.

Disconnected Ismaili History: Imam Ismail Died Years Before His Father Died

Can a son succeed his father and become the next “Living Imam” (or Hazar Imam) if the son predeceases the father? If not, then those who call themselves as Shia Ismailis have to think harder before calling themselves the followers of Imam Ismail who did not live long enough to become the next Hazar Imam.

hitti-cover-featuredHere is proof from History of the Arabs from the Earliest Times to the Present by Philip K. Hitti who was Professor Emeritus of Semitic Literature at Princeton University. Professor Hitti spent 10 years researching and writing this book. John R. Starkey writes in his article A Talk with Philip Hitti:

History of the Arabs, first published in 1937 and now going into its tenth edition, is probably the single most important book ever published in America on the subject of Arabs. “There is no comparable book on the subject,” an Arab historian in Beirut said recently. “On the Arabs alone, nothing in the West since 1937 has matched Hitti’s contribution.”

hitti-ismail-died-1

The author has quoted below the works of three well-known historians as the source.

hitti-ismail-died-2

Daftary-ismailis-cover
The Ismailis: Their History and Doctrines by Farhad Daftary

The Ismailis: Their History and Doctrines, published by Cambridge University Press, 1990 is an acclaimed book by Dr. Farhad Daftary. Dr. Daftary is a world-renowned authority on Ismaili Studies, and is the Head of the Department of Academic Research & Publications at the Institute of Ismaili Studies in London, England and spent several years for completing this classical work of Ismaili history. The Persian translation of this book has been awarded the “Best Book of the Year Award” in Iran in 1996. This publication is also available in most of the major public libraries of the world and is sold in the major Ismaili Jamaat Khanas, around the world.  has read the typescript of this book. In the foreword of this book, Professor Wilferd Madelung of the University of Oxford writes: “Dr. Daftary offers a first comprehensive and detailed synthesis of the complex history of Ismailism.”

In the genealogical flow chart which is illustrated in this book on page 551, it is noticeable that the fifth Imam Ja’far al-Sadiq died in 148 Hijri/765 AD. His son Ismail al-Mubarak had died in around 136 Hijri/754 AD., that is to say nearly 11 years before the death of his father. To assert, after having known these dates, that Ismail who had died earlier than his father succeeded Ja’far al-Sadiq would be a folly of the highest degree. I have received mails from the Agakhani Ismailis informing me that the year shown for the death of Imam Ismail, by Dr. Daftary in his genealogical chart, is the year in which a mock funeral procession of Ismail was taken out in Medina by his father. That was a mere rush.

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Daftary-ismailis-inner-2

daftary-short-history-cover
A Short History of the Ismailis by Farhad Daftary

In reality, Imam Ja’far al-Sadiq had sent his son Ismail away to an unknown location because there was a threat to his life from enemies. It is noteworthy that the flow chart published in a later date publication of Dr. Daftary entitled; ‘A Short History Of The Ismailis’ (1998), the dates have not been amended and the fact that Ismail died eleven years before his father is repeated. Furthermore, so as to reconfirm the fact that it was a legitimate funeral of his dead son, on page 34 of this book it is mentioned that during Ismail’s funeral procession in Medina the face of Ismail was shown to the witnesses by his father al-Sadiq. Little later, it is mentioned that an Indian Ismaili author Al-Bharuchi relates visiting Ismail’s tomb in the Baqi cemetery in Medina in 1498 and his grave still existed there in 1885, but it was later destroyed by the Wahhabis along with the graves of his father and other imams located in that cemetery. The bibliographical notes to the above reads: Hasan b. Nuh al-Bharuchi, Kitab al-azhar, in ‘Adil al-’Awwa (ed.), Muntakhabat Isma’iliyya (Damascus, 1958), pp. 234-5.

Until and unless Dr. Farhad Daftary admits there are errors in his chart and circulates the revised dates, the possibilities for which are highly unlikely, Musa al-Kazim’s legitimate claim to the Imamat, who died in 183 Hijri/799 AD, appears to be well-founded and genuinely compelling.

This is the very reason that more than 98% of Shia Muslims do not recognize Ismail as their Imam, but recognize Musa al-Kazim. Only less than 2% call themselves Ismaili and claim to follow ‘Imam’ Ismail who never lived long enough to become an Imam himself.

Originally published on http://www.mostmerciful.com

Rashida Samji, ‘Ismaili magic lady’, fined $33M for Ponzi scheme | Ismaili Community Frauds

hi-131118-vancouver-rashida-samji-jpgRashida Samji, a former Vancouver notary from the Ismaili Aga Khani community, accused of committing a $110-million fraud involving at least 200 investors, has been fined and permanently banned from B.C.’s capital markets.

Samji was fined $33 million by a B.C. Securities Commission panel for running a massive Ponzi scheme, said Joyce Johner, senior litigation counsel at the commission.

“Most of the investors were told similar lies,” said Johner.

“They were all told their money was safe … [that] it was a high rate of interest because it was helping out this profitable winery and they could get their money back fairly quickly.”

Some of those investors called her the “magic lady” because of how quickly they saw profits — not realizing they were being paid with money from later investors.

The B.C. Securities Commission tracked $110 million from defrauded investors moving through Samji’s bank accounts.

Samji told her investors she was holding their money in trust, and a B.C. winery would use it as leverage to get loans and credits from other countries, said Johner.

‘Magic lady’ has to pay

Over 10 years, Samji allegedly defrauded more than 200 victims, including close friends and family, members of the Ismaili community and others drawn in by the promise of high returns, said Johner.

“[This] is the largest Ponzi scheme that we have had in B.C. to date that’s gone through the hearing process,” said Johner.

As part of the B.C. Securities Commission panel’s decision, Samji was also ordered to pay the commission $10.8 million, which is the difference between the monies deposited by investors and paid to other investors.

She is also banned from investor relations, trading and other financial activities “to be sure she’s not … in a position to raise money from anyone ever again, said Johner.

Samji is also facing 28 criminal charges of fraud and theft, relating to $17 million she allegedly defrauded from 14 victims, which is a portion of the overall scheme the B.C. Securities Commission uncovered.

Source: http://www.cbc.ca/news/canada/british-columbia/magic-lady-in-court-over-17m-ponzi-scheme-charges-in-b-c-1.2431358

Takmil-e-Deen and the Need for a Living Imam: Part 1

ۚ الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا

Translation:

This day, I have perfected your religion for you, completed My Favour upon you, and have chosen for you Islam as your religion. (Holy Quran 5:3 – excerpt)

1. Takmil-e-Deen / Khatm-e-Nabuwat as the Basic Tenet of Faith

The religion of Islam has been perfected by Allah forever and for all the times and times to come. It does not need any innovation. Quran is the eternal, divine, flawless, faultless, intact, absolute, final and perfect Hidayat and the Code of Life for all the times and for all the people. Nothing can be added to nor can any part be omitted nor the words or sentences be changed from their placement. Quran has been perfected by Allah and there is no more any necessity for further revelations. Allah has repeatedly and in different manners has ordained and explained that, the Quran, He has made is easy to understand. This means that there is no need of any divine, secret or spiritual interpretation or interpreter. Allah has taken the responsibility to protect The Quran from any type of corruption. We see this miracle that Quran that is in our hands is the same original one in its pristine purity since last more than fourteen centuries.

takmeel_5_prophet_goldThe Prophet Muhammad (pbuh) is the final and universal messenger till the day of Qiamah. The Quran is the final, eternal and perfect message/Hidayat, which is forever. Therefore there is no necessity for further revelations and consequently there is no more any necessity for the future Prophets.

The blessed Apostle of Allah, Muhammad Rasool-Allah (pbuh), with great pains, sufferings and continuous efforts, practiced perfectly in accordance to the guidance (hidayat) laid down in the Blessed Book, the Qur’an. This took twenty three years of continuous and ardent efforts under the direct guidance of Allah (swt). This is how the Prophethood reached its zenith and eternal perfection; this Ummah is the final Ummah till the Day of Judgment (Qiamah). There remains neither any necessity for further Prophet nor further revelations nor any new Ummah.

In gist now we have complete, perfect, divine and eternal Code of Life in the form of Qur’an; and we have complete and eternal Procedure Code of Life in the Sunnah of the Final Blessed Prophet (pbuh).

Mirza_ghulam_ahmad
Mirza Ghulam Ahmad Qadiani

First, I shall tell you how I got interested in this Basic Tenet of Faith, Takmil-e-Deen/Khatm-e-Nabuwwat. A very effective movement took place against the Qadianis/Ahmedis on the point of Khatm-e-Nabuwwat. During last some decades one Ghulam Ahmed Qadiani had claimed that he was a prophet. The anti-Qadiani movement gained ground and there was a fear that blood shed was imminent. The epicenter of this movement was Lahore, the provincial capital city of Punjab. Martial Law was imposed and General Azam Khan was the Martial Law Administrator. Mawlana Maududi, the Head of Jama’t e Islami, with many of his colleagues was arrested.  Mawlana Maudidi was awarded a death sentence which never took place. Anyhow the movement was suppressed for the time being and the arrested persons were released.

This movement interested me and I read Qadiani and anti-Qadiani literature. I read this literature in some detail. I fell into great confusion, bewilderment and perplexity resulting into consequent depression. The reason for this problem of mine was the deep and in-depth ingrained Doctrine of Imamat, in my mind since my early formative years and nurtured throughout  my youth by Ismaili literature and the lectures of various missionaries. Day by day, my confusion and perplexity was increased and I was in grave depression. It was very difficult to digest the point that: Wahi/Divine revelations are Merciful Blessing and the Guidance. How it can end when mankind is there and every day thousands of men are born? This was due to the doctrine of Imamat hammered into my mind since my formative years.

aga khan I
Hasan Ali Shah (Aga Khan I) – Imam of Nizari Ismailism

In the mean time I came across a noble and highly learned person whose name was Abdul Ghani. He had to his credit D. Oxon in Arabic from UK and had studied Islam in the University of Al-Azhar in Egypt. He kept himself at a low profile. I discussed my problem with him. He kept on hearing me. I discussed this point in detail. He explained in depth and convinced me on all the points I raised.  He consistently advised me to learn Salat/Namaz and do perform daily and Tehjud in the night. I benefited much from this advice. And, that opened many vistas of knowledge of Islam. Allah bless Ghani Sahib for his noble works.

It then dawned upon me that Qur’an is the only Divine Guidance and I can reap abundant and total guidance from, provided, I can wipe out my mind of all the false and erroneous ideas harboured and rooted there in. This did work and there after the Qur’an became very easy to follow, understand and act upon the Blessed Guidance. My Satanic ideas of the Ismaili doctrine of Imamat were gradually washed away and the truthful understanding of the Basic Tenet of Takmil-e-Deen / Khatm-e-Nabuwwat gradually evolved.

After this preliminary status of mind I will narrate the importance of this Basic Tenet of Khatm-e-Nabuwwat, the Takmil-e-Deen of Islam.

2. Importance of Takmil-e-Deen/Perfection of Islam

The will and Pleasure of the Omnipotent Allah (swt) unfolded by making Islam complete, perfect, flawless, faultless, eternal and suited to the demands of all times and all climes. Muhammad the blessed apostle of Allah, faithfully delivered the Message vouchsafed to him and he had striven with all of his might to raise the final Ummah, which could discharge the responsibilities ordained by Allah and exemplified by the Holy Apostle. This ummah is entrusted the charge of spreading the message of Islam, safeguarding the Qur’an in its pristine purity against all deviations, innovations and assuming the leadership of humanity in order to guide it on the right path.

3. Importance of Takmil-e-Deen in the Modern Era and the Deception of Esoterism

In the present era, the issue of the finality of the prophethood is of great importance. In the last couple of centuries, certain self-seeking and dishonest persons have emerged whose sole aim and purpose has been to mislead the Muslim Ummah and to sow the seeds of discord and dissent amongst the various groups of Ummah. The modus operandi is to divert and sidetrack the Ummah from the accepted beliefs in the basic tenet of the faith, the finality of the Prophethood. The well-known enemies of Islam engineered/fabricated some conspiracies.  This sensitive issue demands some awareness and in depth study of this Tenet of Faith, the Finality of the Prophethood. For example, Bahauddin in Persia and Gulam Ahmad Qadiani in Indo-Pakistan subcontinent, openly but erroneously claimed that they were Prophets of Islam for their malicious nasty and wicked purposes. Moreover there are certain Sufi and Batini Cults which have tried to hijack the functions of Prophet-hood for their selfish ends, in the form of secret, esoteric, batini and spiritual doctrines. These are only malevolent cults. Some have claimed the divinity (elahiat) in different forms viz incarnation of Allah in human form. For this purpose, they have fabricated false doctrines and cult practices which are quite alien to Islam. Their only aim, object and goal is to introduce false notions that the Final and Perfect Message i.e. Quran and the shariah established by the blessed apostel Muhammad of Islam on the basis of Quran, are not the final, complete and everlasting. In their fabricated Cult Doctrines, the Shariat can be amended, suspended and can be abrogated. The Shariat can be interpreted only by certain persons only, these persons claim that they have inherent right to change, amend, suspend or abrogate the shariah. They also claim that the shariah based on Quran and sunnah has two aspects one zahir meaning manifest and apparent, the other is batini and secret meaning. And this is known to only certain persons who have direct communion with Allah. Some people have tried to introduce the philosophical interpretation of shariah, but Islam does not need the crutches of philosophy which is human thinking and the Quran is a Divine Message. These persons are false claimants and hide their identity under the banners of some buzurg, Imam sahib, wali (plural Awlia), peer sahib, shah Sahib, sufi-buzurg, and host of similar terms.

With this background, we will study and elucidate this Basic Tenet of Faith: Khatm-e-Nabuwwat. Volumes and volumes have been written on this Basic Tenet of Faith. I do not intend to go in these details. I may discuss the points that interested me and led me to the correct concept and perception of this basic tenet of faith.

4. A Historical Perspective of Takmil-e-Deen

a. If we look at the history of all the Prophets from Adam to Jesus/Essa ibne Maryam we find that none of the prophets claimed the finality of the prophethood for himself.

b. There is no mention in all the previous revealed scriptures to the point and effect that any of these scriptures is perfect and final, nor there is any mention that any of the prophets is final prophet, but the Quran does claim.

c. In the history we have very scant information from Prophet Adam to the period before Prophet Moses. From Prophet Moses onward, we have enough references for the succeeding Prophets (pbut).

d. In Taurat/Torah there are references that there will be succeeding prophets. In Taurat and in Quran we find prophecies by Prophet Moosa that the Final Blessed Prophet will appear in the succeeding period.

Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him and followed the light which was sent down with him – it is those who will be the successful.  

(Surah al-A’araf, 7:157)

Say, [O Muhammad], “O mankind, indeed I am the Messenger of Allah to you all, [from Him] to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death.” So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided.  

(Surah al-A’araf, 7:158)

Here the use of the word Ummi for the Holy Prophet in 7:157 is very significant. This was and is used as the national pride and arrogance of the Jews who called the non-Jews ummis (gentiles or goems). In this respect, they were so arrogant, that as a nation, neither to speak to nor to acknowledge an Ummi as a leader. They were, and are not ready even to concede basic human rights for the gentiles. It was, and is their conviction but false belief that they are not to be called to account of their behavior towards gentiles. But now their salvation solely depends in following this Ummi Prophet. If they follow him, they receive a portion of the Mercy of Allah (swt), otherwise they are doomed to the same wrath to which they were subjected during the centuries of their deviation.

4. Testimony of the Bible

The Bible also testifies for the coming of the Blessed Prophet in the future to succeed Jesus. Prophet Yahya (pbuh) or John The Baptist, was in jail. He heard the news that the Messiah Prophet ʿĪsā (pbuh) or Jesus has appeared and he has claimed that he is the Blessed Prophet. To confirm this message Prophet Yahya (pbuh) sent a person to Prophet Jesus (pbuh) and asked the question to Prophet Jesus (pbuh) whether you are the same blessed Messiah? Prophet Jesus (pbuh) replied that the lame and disabled persons can walk straight and the blinds are bestowed vision, what more confirmation you want? The message was properly delivered to Prophet Yahya (pbuh) and he was fully satisfied.

We come across the prophecy of Prophet Jesus (pbuh) to the effect that The Prophet Ahmed (pbuh) will succeed him. The details of which we find in Qur’an Surah Aş-Şaf, Chapter 61:6:

And [mention] when Jesus, the son of Mary, said, “O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad.” But when he came to them with clear evidences, they said, “This is obvious magic.”

For the ones who are further interested, here are a few references in the Old Testament and the New Testament: Deutronomy 18: 15-19, Mathew 21: 33, 22: 1-4, 23 2, 42-46, John 1: 19-21 14:14-17, 25-30, 15: 25-26, 16:7-15, 42: 1-4, 14: 17,31.

In the next part of this article, we will be looking at a number of ahadith signaling the end of prophethood and the perfection and completion of religion, scholarly references and Quranic evidences.

Ali is true Allah – Says Aga Khan I

Ismaili to Islam

Bismillahir Rahamanir Rahim

Aga Khan 1 

Following is one of the old farman from previous Aga Khan I where he says Ali is true Allah (Astagfirllah). Now you can imagine the cult of these fake Imams whose sole purpose was just to collect the money and preach falsehood in return.

I have included the scan of the Farman which is in Gujarati language and have tried my best to translate the highlighted part of it in English.

Rough Translation :

O congregation, other religions which like are earthen vessels. Whereas yours Sathpanth religion is like best gold.
Sathpanthi is the best incarnation, other than it are free and wanderers.

Whoever (believer) will give dashond with sincerity and love, we will take care of his 71 generations so [be regular] in your dashond.

Whenever you come to Jamatkhana and say “ALI IS REAL ALLAH” then the benefit of it reaches till…

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Ismailism on Fasting: Saum or Shukravari Beej?

Ismailis, the followers of Karim al-Husaini or the “Aga Khan”, govern their religious practices in accordance with the ginans (religious hymns) of their pirs and the farmans of their Imams. As with all other doctrines of Ismailism, some Ismailis today might claim that they fast throughout the month of Ramadhan, or otherwise depending on who is asking the question and who is answering.

The Resurrection – Abrogation of Saum in 1164 C.E.

Historically, it is recorded that on the 17th day of Ramadan, 559 A.H. (8 August 1164) – the anniversary of the murder of Hazrat Ali (ra) – Hasan II, a representative of the Ismaili Imam made the following historical declaration at Alamut:

“The Imam of our time has sent you his blessing and his compassion, and has called you his special chosen servants. He has freed you from the burden of the rules of Holy Law (Shari’a), and has brought you to the Resurrection (Qiyama).”

(Source: ‘The Assassins’ page 72 Al Saqi Book – 1985)

Hasan II then called for his followers to join him in a banquet, contravening the strictures of Ramadhan. This event is termed as ‘The Resurrection’ in Ismaili history. It is believed that ever since this event for the past 900 years, Ismailis have abandoned fasting in the month of Ramadhan.

Evidence from Ismaili Texts on the “True Spirit of Fasting”

However, we will have a look at the more recent religious texts of the Ismailis themselves to find out what exactly has been prescribed for them according to their holy scriptures, including ginans and farmans.
Ismailis believe that abstaining from eating and drinking is not the true spirit of fasting. The following was mentioned by Sultan Mohamed Shah, Aga Khan III:

“The life in this world is of two days (meaning a short time). So you should think of getting purified through worship of God. A true momin does not fast only during the month of Ramadan but all 365 days of the year. He does not commit any sin during all these 365 days of the year. This is the true spirit of fasting. It is not (the spirit) of fasting not to eat anything and indulge in evil acts at the same time. It is an illusion.”

(Source: Kalame Imame Mobin Volume 1, page 168)

Therefore today, if you were to catch a Ismaili red-handed eating during Ramadhan, the Ismaili would still claim that he is fasting and that he fasts 365 days of the year because the true spirit of fasting is to not commit sin and not to abstain from eating and drinking. This is in direct contradiction of al-Baqara 2:185 quoted later here.

Inception of Shukravari Beej

One of the major pirs, who Ismailis claim to be theirs, has been Pir Shams Sabzwari (d. 675 AH/1276 CE) whose writings, or ginans, govern many of the Ismaili practices. Saloko Moto is one such ginan recited regularly in the Ismaili Jamatkhanas. Here is a paragraph from this ginan which encompasses the commandment on Shukravari Beej – the Ismaili version of fasting:

Satgur Kahe re,
Satnu vrat shukr-vaari beej chhe
Ane baar pahor pura jaan
Ardho aahaar kari je raakhshe
Te paamshe amar thaam re

(Source: Saloko Moto (178) by Pir Shamsuddin Sabzwari)

Translation:

The true guide says,
The vow of Truth is to observe shukr-vaari beej
The fast is for 12 pahor, [Ed., i.e., 36 hours]
Start your fast with a half filled stomach
For this vow of Truth, you will gain the Eternal Abode

Pir Shams of the Ismailis mandates fasting for Ismailis for 12 pahor. A pahor is a unit of time which consists of three hours and 12 pahor would thereby equate to 36 hours. The ginan above is in clear contradiction of the Quran, which prescribes fasting from dawn to dusk:

“…and eat and drink, until the white thread of dawn appears to you distinct from its black thread; then complete your fast Till the night appears…”

(Holy Quran, Surah al-Baqara, 2:187)

Recent modifications to the practice of Shukravari Beej

The religious pronouncement by Pir Shamsuddin Sabzwari has however been ‘patched’ in a recent publication by one of the leading Ismaili missionaries, Alwaez Abualy, who writes the following in his book, ‘Ismaili Tariqah’:

“Beej means the second (day) and Shukrawar means Friday. In the past, the momins started the fast after the morning prayer on Thursday and broke it on Friday after evening prayer. Friday being the second day of the fast, was known as Beej. Hence Beej-Shukarwari. This is observed when there is a new-moon on Friday.

The fasting lasted twelve pahor, thirty six hours, during which the whole night should pass in prayer. No work, sleep or other worldly affairs are allowed.


Our Holy Pir Aga Ali Shah, during the Imamat of our Holy Imam Aga Hassan Ali Shah, reduced the duration of the fast to twelve hours, from dawn to dusk on the Friday, if it was the new moon.”

(Ismaili Tariqah by Alwaez Abualy)

Therefore, Ismailis maintain dual standards on fasting: on one hand in Ramadhan, they portray the belief that the “true spirit of fasting” is not to abstain from eating and drinking. On the other hand, they observe Shukravari Beej, during which they abstain from eating and drinking.

Inconsistencies in Shukravari Beej

Another interesting aspect of Shukravari Beej is that the current practice breaking the fast in Jamatkhanas (aka Community Centers or worship halls) of the Ismailis is done at the fixed time of evening prayers, regardless of the time of sunset. This is specially evident in the months of summer in North America where the sunset can go well beyond 9pm whereas Ismailis convene at their Jamatkhanas at a fixed time of usually 7:30pm in those countries. Therefore, even the patched version of ‘dawn to dusk’ given by Alwaez Abualy does not hold true in all cases. Muslims on the contrary, observe Saum as prescribed by the Quran and as practiced by Muslims over the past 1400 years.

It is clear that the Ismaili Imams and pirs, over the generations have been ignoring the violating the commandments pertaining to fasting in the Holy Quran and have been giving their own judgments on fasting. Unfortunately, Ismailis of today do not inspect the Holy Quran themselves to see that Allah has made fasting from dawn to dusk in Ramadhan mandatory:

“Ramadhan is the (month) in which was sent down the Qur’an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.”

(Holy Quran, Surah al-Baqara, 2:185)

And Allah knows best.

Darul Ifta Jamia Binoria’s Ruling on Ismailism

Jamia Binoria

The following question was posed to the Darul Ifta of Jamia Binoria Karachi for a clear ruling on the Islam of Aga Khani, Dawoodi Bohras and the Shia. Darul Ifta Binoria did not put forth an outright ruling on the Twelver Shia and put down several conditions for the different sub-sects within Twelver Shia. However, concerning the Aga Khani cult, a clear stance was presented as the ijmaa of the scholars of the Muslim ummah. Read below for the complete English translation and the scanned original ruling in Urdu.

Question: Are Bohris, Shia and Aga Khani sects included in the definition of Muslims?

Answer: Popular sects Bohri and Aga Khani, due to their false beliefs and views are out of the fold of Islam and considered as two branches of rawafidh who hold beliefs such as corruption of Qur’an, permissibility of alcohol and fornication, and in the kufr of companions of Prophet (pbuh) other than the rightly guided caliphs. Due to this, there is an ijmaa of the Ummah on these sects being zindeeq; and one should abstain from keeping friendly relationships with them.

As far as Shia are concerned, there is a lot of detail and explanation required before applying any ruling on them as there are multiple sub-sects within Shi’ite Islam – all of who hold different views and beliefs:

Those Shia who believe that Ali (ra) is Allah (swt), that the Qur’an is corrupt, that archangel Gabriel made a mistake when bringing revelation from Allah (swt), that Aisha (ra) was correctly accused, that Abu Bakr Siddiq (ra) was not a true and honest companion, or holds any such belief which is in direct opposition to Qur’an, then there is no doubt in his kufr.

However, any Shia who does not hold the above beliefs but accuses the Companions (ra) of wrongdoing, then there is a difference of opinion of scholars on such Shia. The Shia who believe that Ali (ra) was most virtuous over the other three Rightly Guided Caliphs (ra), are is not declared kaafir but are considered promiscuous and immoral due to holding such beliefs.

Signed

Darul Ifta, Jamia Binoria
24 Rabi at-Thani 1428 AH

Enclosed is the original copy of the ruling of Jamia Binoria on Ismailis (Nizari Ismailis as well as Dawoodi Bohras)

Ruling on Nizari Ismailis by Darul Ifta, Jamia Binoria (Page 1)
Ruling on Nizari Ismailis by Darul Ifta, Jamia Binoria (Page 1)

 

Ruling on Nizari Ismailis by Darul Ifta, Jamia Binoria (Page 2)
Ruling on Nizari Ismailis by Darul Ifta, Jamia Binoria (Page 2)
Grand Ayatollah Muhammad Hussain Najafi
Grand Ayatollah Muhammad Hussain Najafi

It is worthwhile mentioning here that Twelver Shia themselves do not consider Aga Khani Ismailis as Muslims and their Grand Ayatollah Muhammad Hussain Najafi has declared them out of the fold of Islam. The fatwa by Allama Muhammad Hussain Najafi can be found here.

Another ruling of prominent Sunni scholars such as Mufti-e-Azam Pakistan Mawlana Wali Hasan Tonki and Mawlana Yusuf Ludhiyanvi, and reputed organizations such as Darul Ifta Nazimabad and Darul Uloom Karachi-14 has been compiled by Shaykh Faiz Ullah Chitrali in the form of an Urdu booklet called “Aga Khan Foundation and the Ruling of Scholars”, which can be found and downloaded from here.