Esoteric Interpretations of the Qur’an: The Foundations of Shia Ismaili Ta’wil Part III: The Antagonism between Islam and Ismāʿīlīsm | Answering Ismaili Gnosis
Continuing from the works cited from al-Sijistani’s works, we continue by quoting from another source on Ismāʿīlī bāṭenism or esotericism. Following are refereces from Dr. Marakem in his book Philosiphical Significance of the Imām in Ismāʿīlīsm.
“Knowing the imām is the perfection of īmān (Reference: M.K. Husayn (ed.) Al-Majalis al-Mustansiriyya, Cairo. p. 25). Thus, the Mu’min is to the Ismāʿīlīs he who believes and obeys the Imām. It follows that the belief in the Imām is the axis around which revolves the whole of the Ismāʿīlī creed. The author of Al-Majalis al-Mustansiriyya says that knowing the imām is the perfection of īmān. Thus, the mu’min is to the Ismāʿīlīs he who believes and obeys the Imām. It follows that the belief in the imām is the axis around which revolves the whole of the Ismāʿīlī creed.”
The above author also testified that faith on imām is everything – without the need for believing in Allāh, the Qur’ān or the Prophet Muhammad (pbuh). The author also says that:
“In other words this Will is God’s word that He willed. Now this word, in order to realize itself in this world must be manifested to man. In other words, this Will is God’s word that He willed. Now this word, in order to realize itself in this world must be manifested to man. In other words this Will is God’s word that He willed. Now this word, in order to realize itself in this world must be manifested to man.”
The author explains above that the word of Allāh is equivalent to Allāh himself and requires to be manifested in the form of a physical man. The author also mentions that:
“Proof (burhān) and manifest light (nur-e-mubin) are also interpreted allegorically to denote the Imām. Proof (burhān) and manifest light (nur-e-mubin) are also interpreted allegorically to denote the Imām roof (burhān) and manifest light (nur-e-mubin) are also interpreted allegorically to denote the Imām. Proof (burhān) and manifest light (nur-e-mubin) are also interpreted allegorically to denote the Imām.”
In bāṭeni taʾwīl, the terms of noor and burhān are equivalent to the Imām.
“Then al-Kirmani proceeds to show that the act of Origination (ibda) is not apart from the Originator (God). It is only an aspect of Him. He says:” (18)
Reference: Al-Kirmani, Rahat al-aql, p.73.
“After that, al-Kirmani goes on to show that the result of the act too, i.e. that which was originated (al-mubda al-awwal) is the same as the Originator and the Origination. Al-Kirmani says: (19)” (ibid., p.73. Al-Kirmani, Rahat al-aql. p.73.)
The author explicitly mentions that origination is the creation and the originator and creator are identical and are the same.
“the Originator i.e. God, the Originated, i.e. the First Intellect, and the act of Origination are one. Thus, we have three hypostases of a trinity, three real and distinct subsistences in one undivided essence of God. This is obviously very close to the Christian belief in the Trinity and might reveal the Christian influence on the bāṭeni movement in Islam.”
Hence it is called the Second Intellect (al-aql ath-thani). Also it is called the Soul of the First Intellect, (22) and the Universal Soul (an-nafs al-kulliyya).”
Reference: See Masa’il majmu’a, in Gnosis-Texte der Ismāʿīlīten, ed. by R. Strothmann. Gottingen, 1955, p. 25.
1. The Proclaimer (an-natiq); his function is to proclaim the revelation (at-tanzil) 1. The Proclaimer (an-natiq); his function is to proclaim the revelation (at-tanzil)
2. The Foundation (al-asas); his function is to interpret the revelation (at-ta’wil); he is so called because he is the foundation of the inward knowledge (ilm al-batin)
3. The Imām; he carries on this inward knowledge and leads the community.
However in Nizārī Ismāʿīlīsm the imām occupies a higher rank than that given to him in most Fatimid works. He is considered higher than the nāţiq.
“As we have seen above, God’s word must in order to realize itself in this world, be manifested to man. The Imām who is the guide of the believers (those who comply with God’s Word) is therefore the embodiment of this Word. He is God’s Word manifested. The Imām, therefore, must always be present (muqim) in this world in order to guide the believers. In order to show that this Word of God must always be manifested in this world.
The Word of God, as was shown above, is the First Intellect or the First Originated Being (29). It follows that the Imām is the First Intellect manifested in this world. Consequently, the Imām is to the World of Religion (alam ad-din) what the First Intellect is to the Intelligible World.”
Reference: See also Sami Makarem, “Al-amr al-ilahi wa mafhumuhu fil-aqida al-isma’iliyya” (The divine Amr and its concept in the Ismāʿīlī creed), al-abhath, vol.1 (1967), pp.3 ff. See also Sami Makarem, “Al-amr al-ilahi wa mafhumuhu fil-aqida al-isma’iliyya” (The divine Amr and its concept in the Ismāʿīlī creed), al-abhath, Vol. 1 (1967).
“I have shown above that the Ismai’ilis consider their Imām to be the embodiment of God’s Will or Word. He is, therefore, the First Intellect manifested in this world. Adam (31) was the first to be entrusted with that Word or Will, i.e. with the Imāmate”.
(31) Al-Hamidi, Kanz al-walad, in a microfilm in my possession fol. 337.
“In other words the person of the Imām would be the embodiment of God’s Word which is the First Intellect or Origination as it was mentioned above. Thus, he is God’s Nasut, or manifestation; or, in other words, he is God as He appears to mankind. Whereas al-Lahut is God qua God, as He is in Himself.”
“In other words the person of the Imām would be the embodiment of God’s Word which is the First Intellect or Origination as it was mentioned above. Thus, he is God’s Nasut, or manifestation ; or, in other words, he is God as He appears to mankind. Whereas al-Lahut is God qua God, as He is in Himself.”
“Ali says O, Salman and Jundub, I bring humanity to life and make them die, I create them, and nourish them…”
Reference: (34) W. Ivanow, The rise of the Fatimids, Oxford, 1942, pp.73-76 of the Arab text.
“Al-Kirmani’s assertion that the Imām is to the Ismāʿīlīs the human manifestation of God, or God’s Will manifested (an-Nasut). As for the Lahut, i.e. God as He is in Himself, He cannot be grasped or comprehended. The Nasut is an evidence (hujja) of the Lahut. Al-Mu’ayyad fi d-Din days about the Imām al-Mustansir: (36)”
Reference: (36) M.K. Husayn (ed.), Diwan al-Mu’ayyad fi d-Din, Cairo, 1949, pp.227.
“Jafar ibn Mansur al-Yaman in his book Sar’ir an-Nutaqa, says: (37) “It is related that Abu Dharr said, ‘I have heard the commander of the Faith say: I am the face of God that He mentioned in His saying ‘Wither so ever you turn, there is the face of God.’ (Sura 11, 109).”
Reference: (37) M.K. Husayn (ed.), Diwan al-Mu’ayyad fi d-Din, Cairo, 1949, p.81 of the preface.
In another poem, al-Mu’ayyad says about al-Mustansir: (38)
“Your face is the luminous face of God, And your light is as a veil to His light.”
Thus, the Imām to the Ismāʿīlīs is God manifested. He is the Word of God and His Will, Thus, the Imām to the Ismāʿīlīs is God manifested. He is the Word of God and His Will.
“He is consequently higher than the Prophet. Al Muayyad made this clear when he differentiated between Nubuwwa (Prophethood) and Imāma (Imāmate). The position of Nubuwwa or Risala, he said, is the office of Trustees (istida), while that of the Imāma is the office of Permanence (istiqrar). (40)” Reference : (40) M. K. Husayn (ed)., Diwan al-Mu’ayyad, p.80, quoting from al-Mu’ayyadiyya, Vol. 1, p. 68.
“It follows that Muhammad is considered by the Ismāʿīlīs to be inferior ‘Ali ibn Abi Talib, the first Imām.” In his esoteric work Zahr al-Ma’ani, Idris Imad ad-Din, speaking about Ali, says: (41) “… And this his position was exactly the same as that of Al Ima al-Qa’im bi Amrillah with regard to al-Mahdi.”
Reference: (41) W. Ivanow, Rise of the Fatimids, p.78 of the Arabic text.
“Being the Word of God, the Imām is, therefore, to the Isma’ilis as the Qur’ān is to the Orthodox Muslims. He is the ever living guide, the “up-to-date” word of God, so to speak. As there are some Qur’ānic verses which abrogate others, so the Imām can abrogate what was said previously. His word is God’s Word, and his legislation is God’s Legislation., while Ali was Mustaqarr.”
Reference: (44) Wilferd Madelung, “Das Imāmat inder frühen Ismāʿīlītischen Lehre”, Der Islam, 1961, vol. 37, pp.78-79.
“Being the Word of God, the Imām is, therefore, to the Isma’ilis as the Qur’ān is to the Orthodox Muslims. He is the ever living guide, the “up-to-date” word of God, so to speak. As there are some Qur’ānic verses which abrogate others, so the Imām can abrogate what was said previously. His word is God’s Word, and his legislation is God’s Legislation., while Ali was Mustaqarr.”
Reference: (44) Wilferd Madelung, “Das Imāmat inder frühen Ismāʿīlītischen Lehre”, Der Islam, 1961, vol. 37, pp.78-79.
Below are a few excerpts from Shish Fasal also called Rawashana’i-Nama by Nasir Khusraw Persian text translated by W. Ivanow. Ismāʿīlī Society Series B6, published for the Ismāʿīlī Society by E. J. BRILL, Oude Rijn; 33a, Leiden. Holland.
“These four letters (with the help of which the word Allāh is written) He intended as symbols for four principles (hadd), – two spiritual (ruhani) and two material (jismani), [10] by which the oneness (wahdaniyyat) of God can be proved. One of them is an alif (letter A) which is a straight line, to which all letters can be joined, while it does not join any letter. All letters have developed (?) From it (az u tarbiyat yafta and), because all letters that exist from curved (junbanida) lines. The alif symbolizes the ‘Aql-i Kull from which all the spiritual and material entities have received existence, and all are connected (paywasta) with it, while it itself in its power depends on nothing, being above everything.”
‘The next is the letter lam (L) which consists of a line the lower part of which is drawn forward. (Thus it) possesses length and width, like a surface (sath). It resembles alif but all letters are joined to it, and it itself joins various letters. The lam symbolizes the Nafs-i Kull with which on all sides both the spiritual and material entities are connected, and which resembles the ‘Aql just as the lam resembles the alif.”
“The third letter is (also) a lam, similar to that preceding one. It is, however, equal to only half of the degree (importance) of the alif. It symbolizes the Natiq who all sides is connected with the Nafs-i Kull [11] and receives support (ta’yid) from it in his organization (ta’lif) of the system (or world) of religion, which is the “third world” (suwwum ‘alam).”
“The first world is the world of spiritual (latif) entities, the second is the material (kathif) world, and the third is the world of religion. The Natiq occupies in the last one the position of the ‘Aql, just as the second lam (in the word Allāh) resembles the alif.”
“The fourth letter in it (i.e. in Allāh) is ha (H) which symbolizes the material world, possessing length, width and breadth. It occupies the fourth place (daraja) from the alif, and is a circle in which (one) end (of the line) is brought down to meet the other end. It symbolizes the Asas which is connected with the Natiq, receiving from the latter spiritual support (ta’yid) by the power of the Nafs-i Kull in his (task of) the explanation of [12] the shari’at. This is just like the world which has length, width and height and reveals (sharh-i chiz-ha hami birin arad) various matters such as minerals, plants, animals and foodstuffs for the bodies of men. The Asas brings back the souls of the faithful (mu’minan) to the recognition of the oneness of God (shinakht-i tawhid) and the interpretation of the shari’at (in its relation to) the higher world (‘alam-i ‘ulwi), so that ultimately creation may re-join its source (awwal), like (the line in the) letter ha, which is a circle, whose ends are joined together.
(All of the above from Fasal 1 of Shish Fasal)
“The ta’wil of the “face” is the Imām, because the mu’min is recognized by his Imām,”
(Ref: Fasal 3 of Shish Fasal)
“It is just as the ‘Alawis, i.e. descendants of ‘Ali, who are at present in the world (as living) souls, and those who were before them, or will come after them, are all the substance (dhat) of the soul of the Commander of the Faithful ‘Ali [40] which contained them potentially. But so long as they were not connected with their bodies, it was impossible to take notice of or count them.”
(Ref: Fasal 3 of Shish Fasal)
“in order that thy descendants, the Imāms, by the command of God, at their own time should [52] explain thy Book to people, bringing its meaning from the form (of the letter) of the Divine Revelation (tanzil) into that of the revelation of its inner sense (ta’wil) and spreading it in time amongst humanity. He, the Prophet, at the end of his life left the command to his descendants, who are the true Imāms, Imāman-i haqq, that they should convey to people its inner meaning; in order that thy descendants, the Imāms, by the command of God, at their own time should [52] explain thy Book to people, bringing its meaning from the form (of the letter) of the Divine Revelation (tanzil) into that of the revelation of its inner sense (ta’wil) and spreading it in time amongst humanity. He, the Prophet, at the end of his life left the command to his descendants, who are the true Imāms, Imāman-i haqq, that they should convey to people its inner meaning;”
(Ref: Fasal 5 of Shish Fasal)
Taʾwīl of kalima aṭ-ṭaiyibah
لا اله الا الله
محمد الرسول الله
This kalima is considered the key to paradise. This key has four components: Universal Intelligence, Universal Soul, the Speaking Prophets and the founder Asas followed by hereditary Imāms. This is the same thing we have studied before.
But, at the same time the operator is required and this operator in Ismāʿīlism is the Imām as all the four Roots/Hudud/Well Springs are merged in the Imām. Therefore, the key is the imām, consequently the Imām himself is the Kalima Tayaba. Result is: the Kalima can be reconstructed as: La Imām Illa Imām az-zaman, or more precisely La Ilaha illa Imām e zaman.
Adopted from (1) Wellsprings of Wisdom By Sajistani Translated by Paul E Walker and (2) Hamare Ismāʿīlī Mazhab ki Haqiqat aur Iska Nizam by Dr Zahid Ali.
When Prophet asked Allāh that I can have Your didar/visual glimpse. Allāh ordained that no human being can see Him and asked the Prophet Mūsa that look at the mountain near about, Allāh’s Tajjali was on the mountain and it was turned into dust and small stones. Keeping in mind, this teaching of Allāh, how there can be a human being consisting of bones and flesh and other tissues can be Allāh. Therefore this Ismāʿīlī taʾwīl of kalima at-ṭaiyibah leads nowhere and lacks sense.
(Amiru’l-mu’minin), the one who subdued tyrants, the one who was the ascetic amongst ascetics, the devotee amongst devotees, the mihrab of the righteous and the qibla of those who recite the prayers of the Truth (namaz-guzaran-i Haqiqat), ‘Ali Murtada.
(Ref: Fasal 1 of Shish Fasal)
Taʾwīl of Qibla in Ismāʿīlism
Qibla is a cubical structure in Mecca which Qur’ān says Becca. Every Muslim, while praying must face towards this Qibla. This is obligatory and fundamental requirement, in the absence of which Salat/Namaz cannot be offered. Those who do not do face Qibla; their Iman/Faith is not according to Islam. And Allāh does not accept their worship.
Present day Nizari Ismāʿīlīs do not face towards Qibla in Mecca/Becca. But they do not offer ṣalāt but recite a shirk-infested duʿāʾ. Therefore, the Jamatkhanas are the only proclaimed places of ‘Islamic’ worship, which are not constructed in the direction of the Qibla in Mecca. They do not have any Masjid as all other Muslims have that. There is no adhān the call for prayers, nor any ṣalāt therein.
Their argument is that the structure that is in Mecca is just a small structure of black stone and a door, therefore, the true Qibla is the body of Imām which harbors the Noor of Allāh; therefore, the members of this bāṭeni creed face towards a photo/portrait of Imām while praying in Jamatkhanas or otherwise praying at home.
ʿAlī, the man god for Ismāʿīlis was strictly regular with his prayers i.e. ṣalāt facing the Qibla in Mecca. All the following hereditary Imāms have done the same. Who were the “Ismāʿīli Gods” worshipping? How is that the Imām can offer the ṣalāt and that the follows of the Imām, i.e., the Ismāʿīlis have a different prayer for invoking their Imām who they consider as God?
Second questionable action of Ismāʿīlis is the recitation of Qurʾān in the Ismāʿīlī duʿāʾ. Ismāʿīlīs have no belief in the Qur’ān whatsoever. Ivanow writes
Second thing is the recitation of Qur’ān in the Ismāʿīlī Du’a. Ismāʿīlīs have no belief in Qur’ān and they do not possess one. When W. Ivanow compiled the Index of Ismāʿīlī Literature, a Bibliographical Survey of Ismāʿīlī Literature, he referenced every book used in the Ismāʿīlī creed and theology, but did not name the Qur’ān in that list. The actually gave a reason that Ismāʿīlīs do not believe in the ẓâhiri Qur’ān and their belief in the taʾwīl cannot be published.
Ismāʿīlī prayers, or the Holy Duʿāʾ as they call it, was in Gujarātī and Khojki languages and it was said that it was formulated by Pir Sadardin a long time ago. In 1945, when Aga Khan III was in Bombay to celebrate his diamond jubilee of his Imāmat, I was there for the deedar (visual glimpse) of the imām. It was there when he uttered this farman:
Ismāʿīlīs have no written book for Hidāyah/ Guidance but they have living Imām for their Hidāyah Guidance.
Reference: Farman No. 530, dated 29, December 1945 at Wadi in Bombay
This same imām introduced a new duʿāʾ in Arabic and ordered to recite daily three times in Jamatkhanas. I was shocked to find that every part of all the six parts begins with a verse of the Qur’ān. On the contrary in the old Gujarātī and Khojki duʿāʾ, there were no verses from the Qur’ān whatsoever. It was a huge leap from Ismāʿīlīs having ‘no book but the imām’ to picking up many verses from the Qur’ān.
Was the masoom imām wrong in 1945? Was his claiming of having aql-e-kul incorrect as well?
Earlier in this article, it was evident how the taʾwīl of the word Allāh has been twisted to portray the imām as the deity who should be approached, invoked and worshiped.
The evil Ismāʿīlī missionaries first hijacked philosophical canvas presented by Plato, Aristotle, Plotinus, interwoven there in the concept of Philosophical king, developed into ideal/perfect man by Aristotle and then after the Universal Intellect and Universal Soul of the Plotinus. Then this canvas was mercilessly mutated, mutilated and cut through with the knife called taʾwīl, to evolve the imaginary concept of Imāmat, planted into heredity of ʿAlī bin Abī Ṭālib. This is an example how a pious name of Ali is linked to this evident misguidance and concepts which are antagonistic to the basic concept of Islam. Not only these concepts are antagonistic to Islam but they are also appearing to be filled in with animosity.
Let us remember that in regards to takmil-e-deen, the will and Pleasure of Omnipotent Allāh unfolded by making Islam complete, perfect, flawless, faultless, divine, eternal, easy to understand, protected by Allāh and suited to the demands of all times and climes for the humanity et-large. Muhammad the Blessed Apostle of Allāh, faithfully delivered the Message vouchsafed to him and he strived and practiced with all of his might to raise the Final Ummah, which could discharge the responsibilities ordained by Allāh and exemplified by the Holy Apostle. This Ummah is entrusted the charge of spreading the message of Islam. And this Ummah has been entrusted to safeguard the Qur’ān in its pristine purity against all deviations, innovations and to guide the humanity on the right path. Therefore, there is neither any need of a new Divine revelation nor any Prophet nor any personality in whatever name is needed.
I had submitted that a powerful antagonism exists between Islam and Ismāʿīlī taʾwīl concept. Let me elucidate this point:
1. First Antagonism: The Qur’ān
According to the Qur’ān, Ahadis and other Islamic literature, the Qur’ān is revealed by Allāh to the Apostle through Gabriel and there is no two opinions about this. Qur’ān is open and easy to understand and is meant for each and every human being till the end of this world for aakhirah.
In bāṭeni imāmi Ismāʿīlī creed. Qur’ān has two types of meaning viz. an evident one and other secret one. According to Ismāʿīlī bāṭeni taʾwīl the Qur’ān is authored by Apostle in ẓâhiri sense only and is liable to secret bāṭeni meaning by the Asas/Imām. This secret meaning can only be provided to a selected small group by the Imām.
2. Second Antagonism: Risālat or Prophethood
According to Qur’ān, Allāh revealed the Qur’ān to blessed Apostle by the angel Gaḇrîʼēl in the form of wahi in a time span of about 23 years. This blessed Apostle of Allāh faithfully conducted his life according to the hidāyah/Guidance contained therein. He invited the people to this hidāyah and a final Ummah emerged entrusted with this guidance and invite people to this hidāyah till the day of recon. This means that every Muslim has to adopt and conduct his/her life accordingly and invite the people to this hidāyah. This is the bounden duty for each and every Muslim. This means that the Qur’ān and the Sunnah of the blessed Apostle shall be the only law or sharīʿah till the day of recon.
In the bāṭeni Ismāʿīlī creed there is nothing like final Ummah. Here the Imām has taken up the work to propagate the bāṭeni teachings, alone or along with his Hujjat/Pir. Every Imām has his separate Ummah.
3. Third Antagonism: Allāh
In ʾIslām, Allāh is Hayul, Qayum and is ever functioning as suggested in to all the sifati/attributive names of Allāh without any break since infinite eternally. Everything between earth and skies belongs to Allāh. He hears the prayer and answers means decides immediately.
In the bāṭeni Ismāʿīlī creed the man god Ismāʿīlī Imām though, claims manifestation of divinity and all the sifati/attributive names and their functions, every Imām is supposed to be from the lineage of ʿAlī bin Abī Ṭālib,
4. Fourth Antagonism: Ma’ad/Akhirah:
In the blessed Qur’ān there is vivid description of the judgement day, heaven and hell. This is well-known and does not require further elaboration.
We have so far not touched upon the taʾwīl of heaven and hell. In Ismāʿīlīsm, the taʾwīl of heaven is knowledge hell is ignorance. This means that the knowledge or the acquaintance and the love for the imām is the only means to salvation and does not matter whether you have committed heaps of sins and crimes.
Here Salvation means that after the death if the follower has achieved the marifat of imām then his or her soul will migrate into the soul of the imām and this is Heaven. Otherwise all the other souls are damned.
This antagonism in the all the four foundation pillars, produced by the taʾwīl of the word Allāh, is heresy and their doctrine is heretical. This is dissent, diversion deviation, profanation and sacrilegious.
The hidāyah of Allāh in the Qur’ān in Surah al-Ikhlas (The Unity) – Chapter 112, Verses 1-4 is simple and straight-forward:
Say, He is Allāh the one Alone.
Allāh, the Universally Besought.
He begets not nor is He Begotten.
Nor is there to Him comparable anyone.
It is well-known that the wonders of Qur’ān will never end. This chapter is the example. Think of a very dark night and the darkness is such that one cannot see one’s own hand. But if a small candle is lighted, total darkness will cease to exist.
Say, He is Allāh the one Alone. Allāh, the Universally Besought. (112:1-2)
If the word Ahad is properly understood, the darkness of ignorance, taʾwīl fabricated under word Allāh, where, the imaginary, notional image of the man god Imām is emerged from the false interpretation of the philosophy of Plato, Aristotle and Plotinus, and mercilessly mutated, mutilated and cut to evolve a tailor-made imaginary icon of the man god Imām, will immediately vanish.
This chapter contains three names of Allāh viz. Allāh, Ahad and Samad, the last two are sifati/attributive ones. This whole Sūrah is the explicit and it is easily understood and explains Sifati name of Allāh: Ahad. Therefore, let us discuss it.
Ahad means Eternal one i.e. when there was nothing He was when everything will perish, He will be there. Can anyone claim or gain such position. Obliviously there is none. For all the Sifati/Attributive with prefix al are in the same unique position.
Let us now take as-Samad, everybody universally seeks Him for all needs, but He is not dependent to anyone or anything. He hears the invocations of all and decides accordingly. Ahad also contains this attribute.
Let us understand one more example: The attributive name of Allāh Al-Khaliq/Creator: Allāh is the creator of all living and material things. None else can create anything. Does Allāh need any help of anyone? Does He need any partner to help? Answer is obviously no. Ahad includes this attribute also. Any claimant of the slightest creation is a liar, impersonator and bluffer.
The angels, the stars, the sun and the moon all are created by The Creator. Created ones are not similar to creator and any claim to divinity is null and void.
Lam Yalid, walam youlad. He begets not nor is He Begotten (112:1-2)
The door of Shirk is closed for many prevalent shirks. The false belief of Yahud that Uzair is the son of Allāh, in the light of this surah is negated in such a way that there remains no argument or any type of justification.
Similarly, Christian belief in trinity and division of divinity/elahiyat in three parts viz. Father, Son and Holy Ghost is highly prevalent these days. In the light of this sūrah there is no locus standi, nor any justification and the whole edifice of trinity crumbles down.
The Greek mythology and the gods and goddesses with different function are all human beings and born out of mothers’ wombs. Therefore, no one claim divinity; this is total diversion and deflection from the sirat al-mustaqim Islam.
In Indo-Pak subcontinent the Aryan/Hindu mythology is not different and similar to the Greek mythology with the same fate. But before the Aryan advent in the sub-continent there was pantheism where everything tangible; with life or not can be god; namely serpent/nag-dev &c. everything is created/makhluq that can never be a Khaliq.
Nor is there to Him comparable anyone. (112:4)
Now we’ll try to understand the placement of the Ismāʿīlī Bāṭeni creed’s hero the imām. This Imām is living human born out of a woman’s womb, therefore, in the light of this verse all the claims of his (imāmat) divinity are invalid, null and void and stand eliminated.
Heredity: Inheritance from the previous Imām is necessary, this also falls within the orbit of this verse and therefore, invalid, null and void. Detailed discussion of the inheritance is out of place in short article/essay like this.
But, I’ll like to invite your attention to the fact that: Allāh the Ahad is the provider of everything required for the sustenance of all the human beings and other creations, while, the Imām of the Ismāʿīlī Bāṭeni Creed exploits the unwary followers. How the present Imām exploits this situation to his personal monitory advantages,
Nor is there to Him comparable anyone. Allāh is Ahad, then, how anything living or otherwise, created by him can have any sort of comparision?
In the next episode, we will look at clear Qur’ānic verses which are misinterpreted by Ismāʿīlī missionaries in the name of taʾwīl or esotericism to deceive the Ismāʿīlī community who are most of the time too busy to validate the far-fetched ideas of these Ismāʿīlī missionaries. May Allāh guide all of us to sirat al-mustaqeem.
