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.

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Hazar Imam’s Status as “Ulil Amr” in the Light of Quran and Hadith

Aga Khani Ismaili missionaries drill into the mind of average Ismaili from childhood that “Ulil Amr” is Aga Khan himself, including his predecessors and successors. The basis of this claim is Chapter 4:Verse 59 of the Qur’an:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

Transliteration:
Yā ‘Ayyuhā Al-Ladhīna ‘Āmanū ‘Aţī`ū Allāha Wa ‘Aţī`ū Ar-Rasūla Wa ‘Ūlī Al-‘Amri Minkum Fa’in Tanāza`tum Fī Shay’in Faruddūhu ‘Ilá Allāhi Wa Ar-Rasūli ‘In Kuntum Tu’uminūna Billāhi Wa Al-Yawmi Al-‘Ākhiri Dhālika Khayrun Wa ‘Aĥsanu Ta’wīlāan

Translation:
O you who believe! obey Allah and obey the Messenger and those in authority from among you; then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end. 

Aga Khanis usually quote the initial part of the verse to support their false belief  due to the fear that their false interpretations will be exposed from the remaining part of the verse itself. They just quote:

Transliteration:
Yā ‘Ayyuhā Al-Ladhīna ‘Āmanū ‘Aţī`ū Allāha Wa ‘Aţī`ū Ar-Rasūla Wa ‘Ūlī Al-‘Amri Minkum

Translation:
“O you who believe! Obey Allah and obey the Messenger and those in authority (Ulil Amr) from among you (min kum).” (Qur’an 4:59).

…they deliberately leave the remaining portion of the same verse, which is:

Transliteration:
Fa’in Tanāza`tum Fī Shay’in Faruddūhu ‘Ilá Allāhi Wa Ar-Rasūli ‘In Kuntum Tu’uminūna Billāhi Wa Al-Yawmi Al-‘Ākhiri Dhālika Khayrun Wa ‘Aĥsanu Ta’wīlāan

Translation:
“…then if you quarrel about anything, refer it to Allah and the Messenger, if you believe in Allah and the last day; this is better and very good in the end”.

As we can clearly see in the second part of the verse which Aga Khanis avoid quoting,  that Allah (swt) commands believers, that when there arises a dispute between believers and Ulil Amir,  at that time they need to refer back to Allah and the Messenger. We shall analyze verse 4:59 in the sections which follow.

1. Unconditional Obedience is only for Allah and his Prophet

2. Proof from Quran that Obedience to Ulil Amr is Conditional

3. Proof from Hadith that Obidience to Ulil Amr is Conditional

4. Proof from Circumstances of Revelation for Verse of Ulil Amr

5. Conditions for Disobeying Ulil Amr According to Hadith

6. Imam Ali’s (ra) Understanding of Ulil Amr as in Nahjul Balagah

7. Proof from Quran that Ulil Amr Has Nothing to do with Imamat

8. Conclusion

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1. Unconditional Obedience is only for Allah and his Prophet

This verse 59 of Surah An-Nisaa is precisely teaching the criteria for evaluating deen of a person. i.e., he or she should believe that: “Other than the Prophet himself, there is absolutely no other human who is perfect enough to be right all the time and whose words or actions could be followed on his own authority, without strong support from the Quran and Sunnah. Several verses of glorious Quran over and over clarify that absolute obedience is for Allah and his Prophet(pbuh) only:

Say, “Obey Allah and the Messenger.” But if they turn away – then indeed, Allah does not like the disbelievers. (3:32)

And obey Allah and the Messenger that you may obtain mercy. (3:132)

All who obey Allah and the messenger are in the company of those on whom is the Grace of Allah,- of the prophets (who teach), the sincere (lovers of Truth), the witnesses (who testify), and the Righteous (who do good): Ah! what a beautiful fellowship.(4:69)

And obey Allah and obey the Messenger and beware. And if you turn away – then know that upon Our Messenger is only [the responsibility for] clear notification. (5:92)

So fear Allah and amend that which is between you and obey Allah and His Messenger, if you should be believers. (8:1)

O you who have believed, obey Allah and His Messenger and do not turn from him while you hear [his order]. (8:20)

And obey Allah and His Messenger, and do not dispute and [thus] lose courage and [then] your strength would depart; and be patient. (8:46)

Allah says: “…Obey Allah and His Messenger…” (33:33)

One who disobeys God and His Messenger is in plain error.(33:36)

O you who have believed, obey Allah and obey the Messenger and do not invalidate your deeds. (47:33)

As it can be noticed from the above verses of Quran, that the absolute obedience is always for Allah and his Messenger(pbuh) only. However, the verse 4:59 adds a new element, it tells us to obey Allah and obey the messenger and those in authority (Ulil Amr).

 

2. Proof from Quran that Obidience to Ulil Amr is Conditional

Observe that the word “obey” (أَطِيعُوا) is placed in front of the words Allah and Messenger (pbuh) BUT NOT in front of the word “Those in authority (Ulil Amr)”. Allah did not say “wa atiu Ulil Amri minkoom” (and obey those charged with authority), rather Allah kept it merely at “and those in authority over you” (without adding the word “OBEY” before it) as a sign to indicate a conditional obedience. This is because their obedience is tied with the obedience of Allah and his messenger, if the ones in authority (Ulil Amr) obey Allah and Prophet (pbuh), then and only then do we obey them.

Since this verse is an exception, it is also accompanied by a condition, and the condition is that if we differ with the ones in Authority(Ulil Amr) we should return the matter to Allah and his Messenger (pbuh), WHY? Because only they are divine and infallible and their obedience is absolute. We CAN differ with the ones in authority (Ulil Amr) but we CANNOT differ with Allah and his Messenger (pbuh).

Let us look at the verse  59  of Surah An-Nisaa  carefully and reflect on its contents. The verse commands believers to obey Allah (أَطِيعُوا اللهَ), who must be obeyed in His own right because He is the Creator, Owner, and Master. Then the verse repeats the command and says, “Obey the Messenger”  (أَطِيعُوا الرَّسُولَ), who should also be obeyed in his own right as the Messenger of Allah, because Allah sent him and ordered us to obey him. He also told us in 4:80:  “Whoever obeys Messenger, he in fact obeys Allah.”

In both of these segments the command “obey” (أَطِيعُوا) was repeated, because obedience to both was on their own authority and in their own right: One as the Creator and the second as His Messenger. Then the verse continues: “and those charged with authority” (وَأُولِي الْأَمْرِ مِنكُمْ). For this segment the command ‘Obey’ has not been repeated, indicating that the obedience to Ulil Amr (those charged with authority), although necessary for the existence of an organized community, is subservient to the obedience to Allah and His Messenger. The obedience to Ulil Amr must only be in matters and orders that are in line with and supported by clear injunctions from Allah and His Messenger. The Ulil Amr cannot demand obedience in their own right or on their own authority, but only in compliance of the teachings of the Quran and Sunnah with clear support from them. That is why the word ‘obey’ (أَطِيعُوا) has not been repeated for them. Had obedience to Ulil Amr not to be constrained within the provisions of the Quran and Sunnah, the style would have been different: Either It would have only one ‘obey’, i.e., “Obey, Allah, the Messenger and Ulil Amr” ; or, obey for all three parties, “obey Allah, obey the Messenger and obey Ulil Amr”. However, the contruct used was different than both of these formats.

The constraint upon the obedience to Ulil Amr is further clarified and emphasized by the next segment of the verse, “If  you differ in anything among yourselves, refer it to Allah and His Messenger”. That is: if there is a difference of opinion between rulers (Ulil Amr) and ruled (common people) or any segment of the Ummah, then the matter must be referred only to Allah and His Messenger (Quran and Sunnah). In other words, it must be decided and settled according to the Quran and Sunnah that are the basis of religion. There is no mention of Ulil Amr this time because their opinion or order is not on the basis of their own authority but rather it is acceptable only when it is clearly supported by the provisions of the Quran and Sunnah.

 

3. Proof from Hadith that Obedience to Ulil Amr is Conditional

3.1 Narrated `Imam Ali that the Prophet sent for a skirmish (sariya) under the command of a man from the Ansar and ordered the soldiers to obey him. He (i.e. the commander) became angry and said “Didn’t the Prophet order you to obey me!” They replied, “Yes.” He said, “Collect firewood for me.” So they collected it. He said, “Make a fire.” When they made it, he said, “Enter it (i.e. the fire).” So they intended to do that and started holding each other and saying, “We run towards (i.e. take refuge with) the Prophet from the fire.” They kept on saying that till the fire was extinguished and the anger of the commander abated. When that news reached the Prophet he said, “If they had entered it (i.e. the fire), they would not have come out of it till the Day of Resurrection. Obedience (to somebody) is required when he enjoins what is good.”(Sahih al-Bukhari 5.629)

Comment: From this narration we found that obedience to the one in authority was necessary but when there rose a dispute, the result was given in the favor of the ones who sided with the teachings of Prophet (pbuh), it was not said that the one in authority should have been obeyed, because what the one in authority commanded was against Allah and his Messenger (pbuh).

3.2 Sayyiduna Abd Allah (Allah be pleased with him) narrates that the Messenger (pbuh) of Allah  said: A Muslim must listen to  and obey (the order of his ruler) in things that he likes or dislikes, as long as he is not ordered to commit a sin. If he is ordered to disobey Allah, then there is no listening and no obedience. (Sahih al-Bukhari  6725 & Sahih Muslim 1839)

Comment: We find that obedience to ruler is compulsory in general case, as the first part of the verse(4:59) says us, but if the ruler orders to disobey Allah then there is no obedience to him. Thus proving that obedience to rulers is conditional.

 

 4. Proof from Circumstances of Revelation for the Verse of Ulil Amr

Let us look at the ‘Sabab Al-Nuzool’ (“occasion/circumstances of revelation”) of the Ayah to further strengthen the fact that (4:59) was not revealed for the obedience of some future Ulil Amr Imams but those Ulil Amr who were appointed by the Prophet (pbuh).

4.1 Narrated Ibn `Abbas: The verse “Obey Allah and Obey the Apostle and those of you (Muslims) who are in authority.” (4:59) was revealed in connection with `Abdullah bin Hudhafa bin Qais bin `Adi’ when the Prophet appointed him as the commander of a Sariyya (army detachment).This was narrated by Bukhari from Sadaqah ibn al-Fadl and also by Muslim from Zuhayr ibn Harb and both transmitter related it from Hajjaj. (Sahih al-Bukhari 6.108)

4.2 Said Ibn ‘Abbas, according to the narration of Badhan: “The Messenger (pbuh) of Allah (swt) sent Khalid ibn al-Walid in a military expedition to one of the Arab clans. He was accompanied in this expedition by ‘Ammar ibn Yasir. When he drew closer to them at night, he stopped to camp in order to try to conquer them the following morning. Meanwhile this clan was warned about the approaching military expedition which made them flee the area, except for one man who was a Muslim. This man asked his family to get ready to move and then he went to the camp of Khalid and entered in on ‘Ammar. He said to him: ‘O Abu’l-Yaqzan! I am one of you. But my people ran away when they heard you were coming. I stayed because I am Muslim. Is this of any benefit to me, or shall I flee as my people did?’ ‘Ammar said: ‘Stay, for it is beneficial to you’.The man returned to his family and told them to stay. The following morning, Khalid invaded the clan but found no one except this man, and so he imprisoned him and seized his property.‘Ammar went to him and said: ‘Let the man go, for he is a Muslim and I have already given him amnesty and told him to stay’. Khalid said: ‘You give protection from me to others while I am the leader!’ Ammar said: ‘Yes, I give protection from you to others while you are the leader’. And they exchanged angry words.Then they both went to the Prophet, Allah bless him and give him peace, and informed him about the man. The Prophet, Allah bless him and give him peace, gave the man amnesty, sanctioned the amnesty that ‘Ammar had given to the man and then forbade him from giving amnesty to anyone in the future without the express permission of his leader. ‘Ammar and Khalid insulted each other in the presence of Allah’s Messenger, Allah bless him and give him peace, and when ‘Ammar spoke very rudely to Khalid, the latter became very angry and said: ‘O Messenger of Allah, will you allow this slave to insult me? By Allah, if it were not for you, he would not insult me’. ‘Ammar, by the way, was a client of Hashim ibn al-Mughirah. The Messenger of Allah, Allah bless him and give him peace, said: ‘O Khalid, leave ‘Ammar alone, for whoever insults ‘Ammar, Allah will insult him, and whoever hates ‘Ammar, Allah will hate him’. Upon which ‘Ammar left. Khalid followed him, and held him by his cloak and asked him to forgive him, which he did. Allah, exalted is He, then revealed this verse, enjoining obedience to those who are in authority”. (Asbaab Al-Nuzool’ for 4:59 by Abu Al-Hassan Ali Ibn Ahmad Ibn Muhammad Ibn Ali Al-Wahidi)

 

5. Conditions for Disobeying Ulil Amr According to Hadith

5.1 It has been narrated on the authority of ‘Auf b. Malik that the Messenger of Allah (may peace be upon him) said: The best of your rulers are those whom you love and who love you, who invoke God’s blessings upon you and you invoke His blessings upon them. And the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you. It was asked (by those present): Shouldn’t we overthrow them with the help of the sword? He said: No, as long as they establish prayer among you. If you then find anything detestable in them. You should hate their administration, but do not withdraw yourselves from their obedience. (Sahih Muslim Book 20, Number 4573)

5.2 It has been narrated (through a different chain of transmitters) on the authority of Umm Salama (wife of the Holy Prophet) that he said: Amirs will be appointed over you, and you will find them doing good as well as bad deeds. One who hates their bad deeds is absolved from blame. One who disapproves of their bad deeds is (also) safe (so far as Divine wrath is concerned). But one who approves of their bad deeds and imitates them (is doomed). People asked: Messenger of Allah, shouldn’t we fight against them? He replied: No, as long as they say their prayer. (” Hating and disapproving” refers to liking and disliking from the heart.)

Comment: From the above  narrations we find that Prophet (pbuh) himself declared that there would be Ameers (rulers) who would be doing bad as well as good deeds, yet Prophet (pbuh) commanded that they need to be obeyed. (Sahih Muslim Book 20, Number 4570)

5.3 Narrated Ma’qil:  Allah’s Apostle said, “If any ruler having the authority to rule Muslim subjects dies while he is deceiving them, Allah will forbid Paradise for him.” (Sahih al-Bukhari Volume 9, Book 89, Number 265)Comment: This hadith also proves that Ulil Amr could be ones who can be deceivers and therefore might command something which is not in line with Quranic commandments and Prophetic traditions.

5.4 Al-Nauman ibn Basheer told us: The Prophet (pbuh) said: ‘Prophethood will remain in you for as long as God decides for it to remain and then God will remove it when He decides to remove it. After Prophet hood, there will be a Caliphate on the style of prophethood and it will exist for as long as God decides for it to exist, then He will remove it when He decides to remove it. Then there will be a kingdom in which people will face trials and tribulations and it will continue to exist for as long as God decides for it to exist. Then He will remove it, when He decides to remove it. After this, there will be an oppressive kingdom and it will continue to exist for as long as God decides for it to exist. Then He will remove it, when He decides to remove it. Then there will once again be a rule on the style of prophethood. After saying this, the Prophet (pbuh) was silent.’ (Takhreej Mishat al Masabih #5306)

Comment: This shows that there would be a time when the ones in rule will be Tyrants and Oppressors. Aga Khan too, has been referred to as having an ‘earthly kingdom’ (Vanity Fair, February 2013)

 

6. Imam Ali’s (ra) Understanding of Ulil Amr as in Nahjul Balagah

Let us see Ali’s (ra) understanding and interpretation in his book “Nahjul Balagha (Peak of Eloquence)”. In the Letter #53 to al-Ashtar al-Nakha’ee whom He (ra) had appointed as the ruler of Egypt, he writes:

“Maalik, You must never forget that if you are a ruler over them than the caliph is the ruler over you and Allah is the Supreme Lord over the caliph. And the reality is that He has appointed you as the governor and tested you through the responsibility of this rulership over them.”

And then He says:

وَارْدُدْ إِلَى الله وَرَسُولِهِ مَا يُضْلِعُكَ مِنَ الْخُطُوبِ (1)، وَيَشْتَبِهُ عَلَيْكَ مِنَ الاْمُورِ، فَقَدْ قَالَ اللهُ سبحانه لِقَوْم أَحَبَّ إِرْشَادَهُمْ: (يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الاْمْرِ مِنْكُمْ فَإنْ تَنَازَعْتُمْ فِي شَيْء فَرُدُّوهُ إِلَى اللهِ وَالرَّسُولِ)، فَالرَّدُّ إِلَى اللهِ: الاْخْذُ بِمُحْكَمِ كِتَابِهِ (2)، وَالرَّدُّ إِلَى الرَّسُولِ: الاْخْذُ بِسُنَّتِهِ الْجَامِعةِ غَيْرِ الْمُفَرِّقَةِ

“When you are faced with problems which you cannot solve or with a difficult situation from which you cannot escape or when uncertain and doubtful circumstances confuse and perplex you, then turn to Allah and the Holy Prophet (s) because Allah has thus ordered those whom He wants to guide: “Obey Allah and obey the Messenger and those in authority among you. And if you disagree over anything, refer it to Allah and the Messenger” The way to turn to Allah is to act diligently according to the clear and explicit orders given in His Holy Book and to the turn to the Holy Prophet (s) means to follow those of his Sunnah about which there is no doubt and ambiguity and which have been generally accepted to be correctly recorded.” (Nahjul Balagha, Letter #53)

Therefore, Ali (ra) advised to Maalik, who was appointed in authority over Egypt, that if he faced any problem or difficulty then he needed to turn to Allah (swt) and Prophet (pbuh), because Allah mentioned in Quran the verse 4:59, and its later part commands to refer Allah and his Prophet during disagreement.
It is obvious from this letter of Ali (ra) that that Ali (ra) considered Maalik who was appointed in authority over Egypt as Ulil Amr (the one who is in authority) which is why He (ra) directed Maalik to the verse 4:59  which is about, what is to be done when their appears a dispute between Ulil Amr and Believers. Ali could have said if you face any problem refer to me, but He (ra) didn’t say anything as such. It is surprising that even Ali (ra) who is considered by Aga Khani Ismailis as Aga Khan’s predecessor never considered himself as Ulil Amr, but Aga Khan himself does consider himself one and has even gone to the extent of modifying or abolishing all pillars of faith.

 

7. Proof from Quran that Ulil Amr Has Nothing to do With Imamat

One final proof for those who would like to debate on the authenticity of Hadith and Nahjul Balagha and on the different interpretations of 4:59 is to examine the Quran itself and see where else does Ulil Amr appear in the Quran. Interestingly, in the same Chapter 4 of the Qur’an, Allah (swt) again mentions Ulil Amr as follows in Verse 83:

وَإِذَا جَاءَهُمْ أَمْرٌ مِّنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا

Transliteration:
Wa ‘Idhā Jā’ahum ‘Amrun Mina Al-‘Amni ‘Awi Al-Khawfi ‘Adhā`ū Bihi Wa Law Raddūhu ‘Ilá Ar-Rasūli Wa ‘Ilá ‘Ūlī Al-‘Amri Minhum La`alimahu Al-Ladhīna Yastanbiţūnahu Minhum Wa Lawlā Fađlu Allāhi `Alaykum Wa Raĥmatuhu Lāttaba`tumu Ash-Shayţāna ‘Illā Qalīlāan

Translation:
And when there comes to them information about [public] security or fear, they spread it around. But if they had referred it back to the Messenger or to those of authority among them, then the ones who [can] draw correct conclusions from it would have known about it. And if not for the favor of Allah upon you and His mercy, you would have followed Satan, except for a few.

Here, Allah asks the believers to confer to the Prophet or Ulil Amr, i.e., the appointed one in authority by the Messenger (pbuh) – which can be anyone high enough in rank and authority to have the knowledge, wisdom and resources of verifying news and drawing correct conclusions from it. The use of the term Ulil Amr here is the final clear evidence that Ulil Amr are general Muslim leaders and governors who were charged with authority during different times.

 

8. Conclusion

It is evident from the above article that:

(a) Obedience to Allah and His messenger is unconditional;

(b) Obedience to Ulil Amr is conditional;

(c) Ulil Amr (those in authority) were general Muslim authorities in the context of revelation of this verse; and

(d) It is our duty to reject the commands of Ulil Amr if it contradicts with Quranic commandments and the Prophetic traditions.

Credit:
Extracted and summarized for Nizari Ismaili readers from ‘A multi-angular refutation of Shiite views on Ulil Amir’ at:
http://youpuncturedtheark.wordpress.com/2014/01/25/part-1-a-multi-angular-refutation-of-shiite-views-on-Ulil Amr459/
Please visit the above link for reading the complete article.

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Hazar Imam’s Alcohol Business

The complete prohibition of intoxicants was established through the following verse of the Quran:

O you who believe! intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness, the Shaitan’s work; shun it therefore that you may be successful. The Shaitan only desires to cause enmity and hatred to spring in your midst by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah and from prayer. Will you then desist?
The Holy Quran, Surah al-Maida, Chapter 5: 90-91)

The above verse was revealed after initial verses discouraging the Muslim from praying while intoxicated (4:43) and before that stating that intoxicants do more harm than good (2:219).

The Prophet (pbuh) further instructed Muslims to refrain from selling of alcohol. It was narrated from Jabir bin `Abdullah that he heard Allah’s Messenger (ﷺ) saying in the year of the Conquest (of Mecca) while he was in Mecca:

“Allah and His Apostle have made the selling of wine unlawful.”
Sahih al-Bukhari, Book of Military Expeditions led by the Prophet (pbuh) (Al-Maghaazi), Vol. 5, Book 59, Hadith 590

Furthermore, it was narrated from Ibn ‘Umar that the Messenger of Allah (ﷺ) said:

“Wine is cursed from ten angles: The wine itself, the one who squeezes, the one for whom it is squeezed, the one who sells it, the one who buys it, the one who carries it, the one to whom it is carried, the one who consumes its price, the one who drinks it and the one who pours it.”
Sunan Ibn Majah, Chapters on Drinks, Vol. 4, Book 30, Hadith 3380

Aga Khan, who claims to be a Muslim leader and a self-proclaimed direct descendant of Prophet Muhammad (pbuh), openly disobeys the Quran. He owns a chain of luxury 5-star hotels known as Serena Hotels (www.serenahotels.com). Alcohol is openly sold in the bars of these hotels. The following is a list of locations where Aga Khan sells alcohol:

Champagne offerings pictured in the homepage of Serena Lake Manyara.
Source: http://www.serenahotels.com/serenalakemanyara/default-en.html

1. Afghanistan
1.1 Pool Bar in Kabul Serena Hotel http://www.serenahotels.com/serenakabul/dining-en.html

2. Pakistan
2.1 Pool Bar at Faisalabad Serena Hotel http://www.serenahotels.com/serenafaisalabad/default-en.html
2.2 Pool Bar at Islamabad Serena Hotel  http://www.serenahotels.com/serenaislamabad/dining-en.html
2.3 Pool Bar at Quetta Serena Hotel http://www.serenahotels.com/serenaquetta/dining-en.html
2.4 Pool Bar at Swat Serena Hotel http://www.serenahotels.com/serenaswat/dining-en.html

3. Kenya
3.1 Pool Terrace and Bar  at Nairobi Serena Hotel  http://www.serenahotels.com/serenanairobi/poolterraceandbar-en.html
3.2 Aksum Bar at Nairobi Serena Hotel http://www.serenahotels.com/serenanairobi/aksumbar-en.html
3.3 Wines, beers, spirits  at Mara Serena Safari Lodge http://www.serenahotels.com/serenamara/dining-en.html
3.4 Wines, beers, spirits at Amboseli Serena Safari Lodge http://www.serenahotels.com/serenaamboseli/dining-en.html
3.5 Wines, beers, spirits at Sweetwaters Tented Camp http://www.serenahotels.com/serenasweetwaters/dining-en.html
3.6 Wines, beers, spirits at Kilaguni Serena Safari Lodge http://www.serenahotels.com/serenakilaguni/dining-en.html
3.7 Wines, beers, spirits at Serena Mountain Lodge http://www.serenahotels.com/serenamountainlodge/dining-en.html
3.8 Wines, beers, spirits at Ol Pejeta House http://www.serenahotels.com/serenaolpejeta/dining-en.html

Champagne offerings pictured at the homepage of Serena Lake Manyara.
(Source: http://www.serenahotels.com/serenalakemanyara/default-en.html)

4. Mozambique
4.1 Aquarius Restaurant and Bar Polana Serena Hotel) http://www.serenahotels.com/serenapolana/dining-en.html
4.2 The Polana Bar(Polana Serena Hotel) http://www.serenahotels.com/serenapolana/dining-en.html

5. Rwanda
5.1 Lake View Bar and Terrace (Lake Kivu Serena Hotel) http://www.serenahotels.com/serenalakekivu/default-en.html
5.2 Ziwani beach café and bar (Lake Kivu Serena Hotel) http://www.serenahotels.com/serenalakekivu/default-en.html

6. Tanzania
6.1 Masahani Bar at Zanzibar Serena Inn http://www.serenahotels.com/serenazanzibar/dining-en.html
6.2 Wines, beers, spirits at Arusha Mountain Village http://www.serenahotels.com/serenaarusha/dining-en.html
6.3 Wines, beers, spirits at Ngorongoro Serena Safari Lodge http://www.serenahotels.com/serenangorongoro/dining-en.html
6.4 Wines, beers, spirits at Serengeti Serena Safari Lodge http://www.serenahotels.com/serenaserengeti/dining-en.html
6.5 Wines, beers, spirits at Lake Manyara Safari Lodge http://www.serenahotels.com/serenalakemanyara/dining-en.html
6.6 Wines, beers, spirits at Selous Wildlife Lodge http://www.serenahotels.com/serenaselous/dining-en.html
6.7 Wines, beers, spirits at Mivumo River Lodge http://www.serenahotels.com/serenamivumo/dining-en.html

7. Uganda
7.1 Mist Bar at Kampala Serena Hotel  http://www.serenahotels.com/serenakampala/dining5-en.html
7.2 The Kigo Bar  at Lake Victoria Serena Resort http://www.serenahotels.com/serenalakevictoria/dining3-en.html
For more information and an audio narrative, please watch the video below:

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Ruling on Aga Khan Foundation by Scholars

The following important document compiled by Shaykh Faiz Ullah Chitrali contains ruling by noteworthy scholars not only on the Aga Khan Foundation, but also on Ismailism. Featured are the rulings from:

• Mufti-e-Azam Pakistan Mowlana Mufti Wali Hasan Tonki
• Mowlana Muhammad Yusuf Ludhiyanvi
• Darul Uloom Karachi-14
• Darul Ifta Nazimabad

 

Download all of the above as a single PDF booklet by clicking here.
Content made available courtesy of The Reality of Ismailis on Facebook.
http://www.facebook.com/TheRealityOfIsmailis

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Hazar Imam’s Birthday “Salgirah Mubarak” in Light of The Quran

Ismailis celebrate birthday of Aga Khan as known as Salgirah Mubarak as a Ismaili religious ceremony with intention of getting hasanaat (thawab or reward). Ismailis celebrate Salgirah day by playing dandiya, raas, dancing with blaring music being played in the background, intermingling of sexes etc are unislamic practices whose impermissibility  needs no elaboration.

Ismailis adopt dressing that resemble with the dressing of the actors and actresses of Bollywood. Dresses worn by certain actors in certain films are ordered or custom made on a huge cost which is just a waste of money. Ismaili women and girls spend hours in the beauty parlor to get there hair done and face made up, men try their utmost to look younger and young boys adopt the latest fashion whose ultimate goals are to attract opposite sexes during these festivities, leading to zina or adultery.

Dandiya Raas

Dandiya Raas is a type of a dance wherein the dancers hold two sticks and energetically whirl and move their feet and arms in a complicated, choreographed manner to the tune of the music with various rhythms. Its impermissibility is obvious due to the involvement of music and the intermingling of sexes. Besides being affiliated with impermissible acts, the dance itself originates from the Hindu culture. Origins of Raas are traced back to the teachings of Hinduism, wherein they mention that their “Lord Krishna” used to perform Raas Lila. The sticks used in Dandiya Raas are said to represent the swords of Durga (one of the Hindu goddesses), and Dandiya Raas is performed by Hindus at Navaratri (Hindu festival) and in Durga’s honor. It is already known that adopting practices that symbolize other religions and hold religious values could take one out of the fold of Islam. Hence, the severity of the matter cannot be ignored.

Extravagance

Islam does not prohibit us from spending and consuming, but Islam forbids us from being extravagant. Allah Ta’ala mentions in the Holy Qur’an:

 … وكلوا واشربوا ولا تسرفوا إنه لا يحب المسرفين
Eat and drink and do not be extravagant. Surely, He does not like the extravagant.
(Holy Qur’an, Chapter 7:31)

Therefore, one should adopt moderation in his eating, drinking, clothing, lifestyle.
The implementation of moderation and abstinence from extravagance has also been emphasized in other verses of the Holy Qur’an.

 إن المبذرين كانوا إخوان الشياطين وكان الشيطان لربه كفورا
Surely, squanderers (the extravagant) are brothers of satans, and the Satan is very ungrateful to his Lord.
(Holy Qur’an, Chapter 17:27)

والذين إذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما
(The true servants of Allah are) those who, when they spend, are neither extravagant nor miserly, and it (i.e. their spending) is moderate in between (the two extremes).
(Holy Qur’an, Chapter 25:67)

The evidence in the Qur’an and Sunnah indicates that Ismailis celebrating birthdays of a someone taking him as Imam and considering it as Islamic virtues practices is a kind of bid’ah or innovation in religion, which has no basis in the Islam. It is not permitted to accept invitations to birthday celebrations, because this involves supporting and encouraging bid’ah and a clear imitation of Jews and Christian. Allah, may He be glorified and exalted, says (interpretation of the meaning):

“Or have they partners with Allaah (false gods) who have instituted for them a religion which Allaah has not allowed…?”
(Holy Quran, Surah al-Shoora Chapter 42:21)

“Then We have put you (O Muhammad) on a plain way of (Our) commandment. So follow that, and follow not the desires of those who know not. Verily, they can avail you nothing against Allaah (if He wants to punish you). Verily, the zaalimoon (wrongdoers) are awliyaa’ (protectors, helpers, etc.) to one another, but Allaah is the Wali (Protector, Helper) of the muttaqoon (pious).”
(Holy Quran, Surah al-Jaathiyah Chapter 45:18-19)

“Follow what has been sent down unto you from your Lord, and follow not any awliyaa’ (protectors, helpers, etc.) besides Him. Little do you remember!”
(Holy Quran, Surah al-A’raaf Chapter 7:3)

According to saheeh reports, the Prophet (peace and blessings of Allah be upon him) said: “Whoever does something that is a not part of this matter of ours (i.e., Islam) will have it rejected” (reported by Muslim in his Saheeh); and “The best of speech is the Book of Allah and the best of guidance is the guidance of Muhammad (peace and blessings of Allah be upon him). The most evil of things are those which have been newly invented (in religion), and every innovation is a going astray.” There are many other ahaadeeth that convey the same meaning.

Besides being bid’ah and having no basis in sharee’ah, these birthday celebrations also involve imitation of the Jews and Christians in their birthday celebrations. The Prophet (peace and blessings of Allaah be upon him) said, warning us against following their ways and traditions: “You would follow the ways of those who came before you step by step, to such an extent that if they were to enter a lizard’s hole, you would enter it too.” They said, “O Messenger of Allah, (do you mean) the Jews and Christians?” He said, “Who else?” (Reported by al-Bukhaari and Muslim). The Prophet (peace and blessings of Allah be upon him) also said: “Whoever imitates a people is one of them.”

Celebration of Birthdays in Islam

The very first question for someone who believes in Allah and the Last Day… Did the Prophet (saws) celebrate the birthdays of the earlier Prophets,hazrat Ali r.a.,his children, his friends, his wives, or anybody else? He obviously did  not. Thus if Ismailis believe in Allah and the Last Day and claim to follow the Prophet (pbuh), leave it alone.

But the general question will be, that what is the harm? It is just simple fun and celebration. We just gather family and friends in Jamatkhana and have a meal. Aren’t we even allowed to celebrate anything? We only  celebrate as a occasion and exchange gifts. Are giving and receiving gifts haram? Why this and why that?
Also, let’s look at some facts:

1. Fine, Allah has blessed  and one can afford in buying the branded and extravagant clothing and makeups(which is against Islam)…. but what happens here, is the one whose provisions are strained, borrows money or goes beyond his capacity to throw a grander party than he can afford, otherwise he will have an issue to deal with amongst his family and friends.

2.Why celebration, dancing  and all showoff on this particular day….. Everybody men and women,elder and younger tries to out to dressed and makeup the best  in his capacity to shine in Jamatkhanas which in itself is not allowed in islam to attract non-mehram. also the people who cannot afford either hide away from the invitation, do not attend, or go beyond their means in making the showoff.

3. You might spend a couple of hundred dollars on this festivity of Salgirah Mubarak, which will not in any way bring you closer to Allah instead it is unislamic. This money could have been spent in a better ways to win the pleasure of Allah.

4. Why do Ismailis celebrate birthdays anyway. And therein lies the real issue, because it has now become a custom or rasam in Ismailism, and everybody is doing it, so you feel obliged to do it. And what do Ismailis do, bake a cake, put on candles for every year of the Aga Khan’s age, and blow the candle and make a wish. They dance like a jaahils and behave totally in against of islam. Now ask yourself, is any of these acts Islamic? Ismailis are just following the culture of the People of the Book!

5. The only things which birthdays remind us of, is that we now have lost one more year from our time to death. In my personal opinion, we should actually be feeling sorry, as we now have one year less to worship Allah and win His pleasure.

Look at the beauty of Islam. Every day is a great day and a blessing from Allah. Have a meal and invite your family and friends every day if you can afford it. Give as many presents as you like to your family and the people you love for the pleasure of Allah. Why do Ismailis have to make one person i.e. Aga Khan special on one day and focus all the attention on him when we can do this everyday and win the pleasure of Allah. Which is better? Celebrating one day or celebrating every day?

And if you want an occasion, Allah has blessed and recommended us to celebrate the two Eids. And the Prophet (saws) said that every Friday is an Eid day!! Celebrate these… and win the pleasure of Allah.
Therefore, if Ismailis want to follow Allah and His Messenger (pbuh), they should not celebrate what the Prophet (pbuh) did not celebrate. And if you want to follow the ignorant people who do not care about Allah and Last Day, follow their jaahiliya traditions and celebrate whatever they celebrate.

We must realize that celebrating birthdays which include unislamic  which include music, dancing, mingling of sexes, wasting money, practices leading to adultery is a big sin in Islam. The big sins are mentioned in the Quran and dictated without any ambiguity by the Prophet (pbuh). The question to be answered here is who are we following, Allah and His Messenger (pbuh) or the pagan traditions?   If Ismailis can ask their heart this question sincerely, they will find the answer inside themselves. I know it is difficult to break away from pagan traditions, but once Ismailis but once Ismailis move away from these pagan traditions, they will thank Allah that they did so.

The Prophet (pbuh) said: ‘I have come to break your chains and shackles of traditions and customs that you have put on yourselves because of jaahiliya.’

May Allah guide Ismailis to Sirat al-Mustaqeem.

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Ruling on Aga Khani Ismailis by Shia Twelver Grand Ayatollah Mufti Muhammad Hussain Najafi

Grand Ayatollah
Muhammad Hussain Najafi

One of the severest blows of Aga Khani Ismailis efforts to disguise themselves as the ‘second-largest’ group of Shia Muslims was when the Shia Grand Ayatollah Allama Shaykh Muhammad Hussain Najafi clearly declared them outside of the fold of Shia Islam and Islam altogether.

Allama Muhammad Hussain Najafi is known in the Twelver (Athnā‘ashariyyah or Ithnā‘ashariyyah) circles as being as non-Takfiri (one who does not declare other sects as outside the fold of Islam) and has earned further respect by being included int he lists of “The 500 Most Influential Muslims” in 2010 and 2011. He is also one of the only two Twelver Shi’i aalims from Pakistan who have been elevated to the status of marjiyyat. Marjaʿ (Arabic: مرجع) is a title provided to a Shia authority – a Grand Ayatollah who has the authority to make legal decisions within the confines of Islamic law for followers and less-credentialed clerics. After the Qur’an and the Prophets and Imams, marājiʿ are the highest authority on religious laws in Shia Islam.

Here is the video excerpt from the question and answer session:

Allama Najafi clearly explains in the above that the reason for ruling Aga Khani Ismailis out of the fold of Islam is their rejection of all the tenants of Islam such as prayer, fasting, zakat and Hajj.

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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)

 

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.

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