Jamshid (owner and moderator of the Ismailism list at http://www.onelist.com) here presents a brief introduction to the fundamentals of Ismailism according to the "So Kiria" (or "Manual of Practice") by Pir Sadruddin. Also included is some commentary by the Sabbatean scholar Yakov Leib HaKohen, showing relationships between esoteric Judaism and Islam.
THE SO KIRIA: An Ismaili Manual of Practice by Pir Sadruddin [Summarized by Brother Jamshid]
Ismailism is the name given to the theology, philosophy, and practice of the Shia Imami Ismaili Muslims (more commonly known as Ismailis) who live mainly in South Asia and in the Indian Diaspora. This group is a sub-sect of Shia Islam and shares with it a common heritage in early Islam (supporters of Imam Ali). They share with Shia sects a belief in the Imamate. This is the belief that an Imam of the Time must always exist in this world and that this Imam is Allah's only representative.
The Imam of the Time is a descendent of Ali and has the sole authority to interpret the Koran for the time and place. Ismailis hold that revelation is ongoing and is expressed through the teaching of the Imam of the Time. As an Ismaili friend said, "Allah did not stop talking to humankind 1400 years ago; he never has stopped guiding us." They see the Imam as a reflection of the Real who is as close as we can get to Allah in this world. Allah's Light is called the Noor and is eternal. It is the Noor which shines guidance into our world. This Noor is manifested in the Imam. This Noor is Ali. And all Imams since Ali possess the same Noor. The Imam Aga Khan III taught that the Noor changes bodies as a person changes clothes, but it is the same Noor in all Imam's.
Of course, this doctrine of the Imamate doesn't sit very well with Orthodox Sunni Muslims who consider the idea of Noor shirk. Shirk is giving Allah a partner or associating a created thing with Allah. This is considered a major sin in Islam. Any concept of manifestation or incarnation of the Noor as Imam is seen as shirk. Sunni lawmakers have decreed death to those who commit shirk who do not immediately repent once their "error" has been pointed out to them.
It is for this reason that the Ismailis were a hidden community amongst Sunni and sometimes Twelver Shia Islam. They were allowed by the Imams to practice tayyiya or concealment of one's true beliefs to escape oppression. Ismailis often practiced whatever way was practiced by non-Ismailis in their towns and villages. But they would also meet in secret to practice their way and would write their religious texts in a secret alphabet to hide their beliefs from outsiders. One should keep in mind, however, that over the past hundred years the Ismaili community has come out of its concealment and openly declaring themselves as Ismailis. While it is true that only Ismailis are allowed to go to the Jamatkhanas (the house of the Imam), their ideas are becoming more and more known. And unlike other Shia sect, the Ismailis have a living Imam of the Time descended from Imam Ali. The current Imam of the Time is Imam Karim Aga Khan IV and he lives near Paris, France.
The religious texts of the Khoja Ismailis are called ginans. Ginan is derived from the Sanskrit word for wisdom, jnana. They are songs of wisdom and are sung in the jamatkhanas daily. Over the past century these ginans have been translated into English and have become increasingly available for scholars and other spiritual minded fellow-travelers. Many of these are available on the World Wide Web (Internet) both in audio and in text versions.
The ginans contain the teachings of Ismaili Pirs (authorized teachers) who were sent by the Imam of the Time (who all resided in Iran from the 11th century till 1841 when Imam Aga Khan I moved the Imamate to Bombay, British India) to convert the Hindus of northern India. These Pirs were highly successful in converting many of the lower caste Hindu's to Ismailism and these converts were given the name Khojas (masters).
On of the reasons for their success was that they studied and took seriously the beliefs of the Hindu people. They adapted Hindu myths and beliefs to transmit Ismailism and Islamic thought. For example: the Koran was called the Artha Veda. The Prophet and his family become avatars of Hindu gods and goddesses. Ali was presented as the 10th avatar of Vishnu and all Imams were seen as avatars of Ali/Vishnu. Recognition of the Imam of the Time was seen as the way out of the cycle of rebirth and death (samsara). Even the Buddha was seen as an avatar of Imam Ali.
The ginans were composed over a period between the 14th century till the end of the 19th century. One Sunni critic of Ismailism made the claim that all the Hindu elements in the ginans were placed there by the Aga Khans during the 19th century. Yet groups which broke off from the Khoja Ismailis during the 17th century preserve their own collections of ginans which have many of the same ginans (and contain the same Hindu mythological ideas). Therefore, the Hindu based mythology could not have been written into the ginans during the Imamate of the Aga Khans.
The Pir Sadruddin who lived during the 14th century was a great singer of ginans and many of the great ginans are attributed to him. So Kiria is one of the ginans he sang which outlined Khoja Ismaili beliefs and practices. Above all it was a code of conduct for Ismaili's in their everyday life. While in many aspects dated, with many of its injunctions replaced by later farmans of the Imams, it remains a good summary of basic Ismailism.
II. To see the Imam of the Time within:
THE "SO KIRIA" (MANUAL OF PRACTICE" OF PIR SADRUDDIN:
Knowledge of the Imam of the Time is open to all; no one can be excluded from the Light (Noor). (75)
The one who follows the way, devoting oneself to its practice, sees the Imam in his true form. (76)
COMMENTARY:
The Imam of the Time can be seen by all, but not all sees the Imam's true nature (as Noor). Many Khojas Ismailis made long and dangerous trips to Iran to see the Imam and present their tithes. This is the Ismaili version of the hajj (Ismaili's do not have to hajj to Mecca). On one level (exoteric)this is the meaning implied in these two verses. But an esoteric journey is also implied in the phrase "sees the Imam in His true form." This journey is a journey of faith and ends in the Qiyamat. It is a hajj to the imam of one's own being (inner light), i.e., the imam inside of us all. Through the Imam of the Time's Light, our own light is sparked and union with the Real (Allah) attained in this life. This is the meaning of Qiyamat: the final resurrection of one's being into the eternal being of Allah as the moment of Qiyamat is a moment of gnostic awakening.
III. On the Necessity of Accepting the Imam's Teachings:
FROM THE ISMAILI "MANUAL OF PRACTICE:"
By gnosis He is manifest, the momin remains at his side. So Accept and practice the farmans of the Imam of the Time. (7-8)
BROTHER JAMSHID COMMENTS:
"He is manifest..." refers to the Noor of Allah which manifests as the Imam of the Time. Once one awakens to the truth of his being, sees through the maya (illusionary appearances) that veils the Imam from his opponents, then the person of gnosis "remains at his side." This person is called a momin.
The True Guide is the Pir sent by the Imam of the Time. Pirs (also known as Dais) were the missionary teachers who spread the teachings of Ismailism throughout the known world. They presented the teachings in a form easily understood by the people they were trying to reach. To the Hindus of Northern India they sang ginans and converted many to the Ismaili way.
V. On the Need to Pray and Chant the Names of Allah:
Be regular in one's practice, and chant the names of God in prayer. Never miss the set time for prayers. (Manual of Practice 58-9)
JAMSHID COMMENTS:
This refers to two practices: the daily reciting of dua [formal prayer] at times set by the Imam of the Time and chanting Allah's name in meditation (tasbih).
Ismaili recite a dua three times at day in their jamatkhanas. These three duas are: subhu-ji dua (early morning prayer), sanji-ji dua (evening prayer) and somni-ji dua (late evening prayer). If unable to attend Ismailis are still expected to perform dua. This dua consists of verses from the Koran, a list of Imams, and pledges to support the current Imam of the Time.
The Imam of the Time has established certain prayer times based upon the Koran. Establishing prayer times is the responsibility of the Imam who may change the timing of the prayers as well as their format. Thus prayers may be different from place to place.
The momin is to keep these prayer times and is to do dua as a jamat (community of believers) together. Since there is no public call to prayer it is the responsibility of the momin to be mindful of the time. To be mindful of the time is to think about the divine reality all during the day. Dua is recited in the jamatkhanas. However, if for some reason a momin is unable to go to a jamatkhana, then it is permissible for the momin to perform the dua anywhere.
And Ismailis do not have to face Mecca (Allah is everywhere) or perform wadu, which apparently never was practiced by Khoja Ismailis.
Ismaili's are given tasbih to chant by the Imam or his representative to practice with daily. They chant the tasbih 33 or more times, keeping count on a string of beads (also called a tasbih). Many get up early in the morning or stay up late at night to chant for hours. It is a powerful practice which leads to a personal awareness of unity with the Real. It is a common practice amongst Sufi's and during the last period of concealment, Iranian Ismailis appeared to be a Sufi order. Ismailism being an esoteric [batin] sect shares many similarities with Sufism in its esoteric aspects.
On Scripture:
"Have respect for one's scriptures and the duties it teaches." (Manual of Practice 86)
The Koran is called the ArthaVeda, the fourth Veda of the Hindu Vedic Canon, in many of the ginans. This was necessary due to the high regards Hindus held towards the Vedas. One should keep in mind that the teachings of the Koran were formatted into Hindu mythological imagery and transmitted through the ginans. And due to circumstances of those times only the essentials of Ismailism and Islam were transmitted in this fashion. Other Ismaili communities used other forms of song and chant to transmit the Imam of the Time's teachings. Also, since the emergence of the Imamate from its last period of concealment (1256-1841) the Koran itself has been used more in the Ismaili communities.
Also, Ismailis have always shown an interest in other religions and their scriptures. This is important for the work of dawa (propagation of the faith). One will get nowhere if you trash their scriptures. Ismailis recognize that Allah speaks to other peoples and lands in different ways. So respect needs to be given to other faiths and their scriptures.
On the Necessity of Congregation:
"One should meet together regularly; always attend jamatkhana assemblies." (MP 13)
Religion's basic meaning is that which binds a people together. Being together is to be in a group with similar interests. Momins meet together in the jamatkhanas to practice their faith together and to aide one another. Going to jamatkhana for regular dua and meditation builds up a community from otherwise isolated individuals. Ismaili's nowhere have been in the majority and have always lived amongst other peoples and sects. Jamatkhana's function as communal centers for the preservation for Ismaili's culture and traditions. It would be easy for isolated Ismailis to be disappear into the people they live amongst if it were not for the regular habit of going to the jamatkhana. Imam Aga Khan III advocated building a jamatkhana in any area that two more or more Ismaili's live. This is why the Imams and Pirs repeated stressed this farman.
VI. The Jamatkhana
"Meditate on God,and pray in the jamatkhana,for the jamatkhana is the Imam's spiritual body." (Manual of Practice 14)
The jamatkhana is the home of the Imam of the Time and it is the Ismaili house of prayer. Within it is the presence of the Noor and when one enters the jamatkhana one enters into the presence of the Imam. Therefore it is seen as sacred space conductive to prayer and meditation.
[YAKOV LEIB: Like the Ismailis, the Sabbatians outwardly took on the coloration of the dominant religion in which they lived -- such as Islam and Christianity -- while secretly remaining Jewish followers of their "Imam," Sabbatai Zevi. Also like Ismailis, the Sabbatians had, and continue to have to this day, secret meeting places and rituals closed to all but the initiated.] VII. The Rite of Ghat-Patji Kriya
"One should drink the holy water( ab-e-safa) daily, (symbolic of unity and union with the Imam) if you wish to attain the way." (MOP 15)
Ismaili's of South Asia had a unique religious rite called Ghat-Patji Krija which consisted of a communal drinking of water blessed by the Imam. This rite can be found in the earliest ginans and appeared at first as a symbol of initiation into the Ismaili faith. Today it is performed after morning prayer and on important days of confession.
[YAKOV LEIB: The late Lubavitcher Rebbe, Menachem Schneerson, who many consider to have been himself a Messiah from the lineage of Joseph (see Prof. Lenowitz's new book) used to bless bottles of vodka and send them to his chassidim all over the world who would drink it with special reverence. I was privileged on more than one occasion to be present at such a ritual.] VIII. The Didar of the Imam of the Time
"Whenever you can get an opportunity make a hajj to the Imam of the Time." (MOP 11)
A major religious practice of the Ismaili's is to seek a glimpse of the Imam (didar). The Imam of the Time is seen as the closest one could get to Allah in this world. To see the Imam is to see Allah's Light (Noor) in this world. Since the fall of the Nizari State numerous Ismaili's made a hajj to be in the Imam's presence. Even though the journey from South Asia was a long and dangerous one, many momins made the journey and returned with a letter from the Imam to his momins who couldn't make it.
[YAKOV LEIB: In mystical Judaism, being in the presence of the Tzaddik (= Imam) is a particular blessing to be sought after by his followers. For example, it was considered a special grace to be in the presence of, and touched by, Sabbatai Zevi -- and hundreds of pilgrims would come from all over the world to visit him during his captivity in "The Tower of Strength." Rebbe Nachman wrote a beautiful fable about this called, "The Rabbi's Son" which I'll retell sometime in the future; and hundreds of pilgrims used to come to the Lubavitcher Rebbe's residence in Crown Heights to receive his Brocha (blessing) and a dollar bill he would give them at the same time. Again, it was once my privilege to receive such a personal blessings from the Rebbe before he passed away.] IX. On Religious Duties
"Be mindful in your religious duties." (MOP 12)
All religious duties are forms of meditation and prayer. If one mindfully and, properly they all lead to awakening. The foremost religious duty a momim must do is to give an oath (baiyat) to the Imam of the Time. It is through this oath that the momin promises to follow the teachings and they become binding upon the momin. This is the basis of all further practice and gnosis.
[YAKOV LEIB: Sabbatians were, and probably still are, required to make a similar oath. The Frankist Sabbatians called it the "Massah Dummah" or "Burden of Silence."
XII. On Hindu Sectarianism
Do not follow Hindu sectarian teachings your salvation cannot be found there. (85)
When people convert to Ismailism they no longer follow the practices of their old faith. This is not to slight the old faith or those who currently practice it. While gnosis is possible in all faith, but one should travel on the faith the Real brings them to believe. Sometimes it is difficult to practice a new faith which is why Ismailis strive to practice together daily in their jamatkhanas.
XIII. Against Idolatry
Do not worship rocks or stones; do not pray to mountains. (56)
The unity of Reality as one is in opposition to taking for one's ultimate concern, a small part of Reality. That is the problem of idolatry. It mistakes the partial with the whole. Historically people of faith were more concern with external images but today even darker idols exist. As people can make into idols much more than mere rocks and mountains. They make their conceptions, ideas and fears into gods/idols and use these conceptions to oppress others. It is this form of idolatry that the ginans warn against for it is the most dangerous of all.
IX Conclusion
This concludes my short commentary of some ginanic verses that I felt well presented the Ismaili faith in outline. I would encourage those who are interested to explore further the Ismaili world-view by reading the ginans and other Ismaili literature for themselves. These texts maybe a little hard to find but are well worth it.
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