Hi there,
I'm trying to look for a good explanation of Pir and Imam and tried the search feature as well but was unable to find it.
Any help would be great.
Thanks!
Imam and Pir
There have been discussions on this subject under:
Doctrines --> Pir and Prophet
http://www.ismaili.net/html/modules.php ... m&start=15
Doctrines --> is Hazir Imam more than an Intercessor?
http://www.ismaili.net/html/modules.php ... t=pir+imam
If you have further questions you may raise them in the respective threads.
Doctrines --> Pir and Prophet
http://www.ismaili.net/html/modules.php ... m&start=15
Doctrines --> is Hazir Imam more than an Intercessor?
http://www.ismaili.net/html/modules.php ... t=pir+imam
If you have further questions you may raise them in the respective threads.
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samirnoorali
- Posts: 65
- Joined: Fri Dec 26, 2008 1:18 pm
Meaning of Pir and Imam
Dear s786:
I was happy to read your inquiry into the meaning of Pir and Imam as it is a concept whose explanation is truly hard to find. The reason behind this is that the use of these terms, in conjunction, are used more in the Ismaili doctrine than in any other source.
It is important to establish that both terms, Imam and Pir, firstly signify separate offices with a specific mandate and purpose.
Historically the term Imam signified a leader who guides people; be it spiritually and or materially. This guidance could range from management of a large to small scale people to simple tasks of leading religious services.
Leadership of this sort, much like a monarchy, is hereditary with specific rules of patrilineal succession. Since Islam encourages the co-existence of the material world and faith, the Imamat as an institution has been actively involved in both capacities.
The institution of Piratan is more complex and multi-faceted; in that its function is more supportive in nature rather than managerial. According to Ismaili doctrine the office of Pir goes to a person of remote male issue within the family of the Imam. Only the Imam is entitled to appoint the office of Piratan, no other person can exercise such rights.
Piratan is closely tied to the role of teaching. Many references in history align Ismaili Pirs as teachers, missionaries, leaders, and messengers.
It is very important to understand the concept of Pir and Imam according to Ismaili doctrine and not to get confused with other schools of thought within Islam. Although there is the utmost respect to all sects of Islam, this explanation is rather unique and consists of specific interpretations within the framework of faith.
The office of Imamat started with Hazrat Ali ibn Abu Talib and his leadership was accepted by Muslims who later called themselves shia tul Ali, or the party of Ali. The office of Piratan started with Prophet Mohamed and he, like a teacher, taught people about his philosophy and doctrine. The difference in interpretation begins with the death of Mohamed and Ali and their successors.
Hardly anywhere, in any faith, will you come across the notion of continuation for the office of Imamat and Piratan. Ismaili doctrine goes even further in claiming that there were three points in history where such succession occurred. First with Aaron and Moses, second with Simon Peter and Jesus Christ, and third with Ali and Mohamed.
Such claims in would completely reconfigure history and propose that the events that occurred in the time of Moses, Jesus, and Mohamed were completely different then what is presently understood.
After Mohamed, his grandson Hasan took the office of Pir and continued the mission of teaching and propagating. After Ali’s death Husein took the office of Imamat. These two offices carried symbolic affirmation to the authority of Mohamed and Ali which carried on to this day.
From the time of Mohamed and Ali to the present bearer of both offices, Karim Al Huseini, better known as the Aga Khan there have been fifty Pirs, some of which are well known such as Pir Shams, Pir Sadardin, Pir Hasan Kabiradin.
In discussions with our brothers in Islam it is important to note that there is a strong sentiment that Mohamed was the last prophet. Although this is generally accepted throughout the Islamic world, the notion of perpetual guidance to mankind did not stop at a specific moment in time. The death of the Prophet was not the end of interaction between the divine and mankind. If that was so then it would be unfair to all those who were born before Mohamed and all those who are born after him.
Some may argue that the Quran is the storage of Allah’s words. Surely, that is fine but a book can never replace its author. It is the author we must strive to know, to love, to seek communion with. If the Quran was sufficient then what is the need of Allah?
I was happy to read your inquiry into the meaning of Pir and Imam as it is a concept whose explanation is truly hard to find. The reason behind this is that the use of these terms, in conjunction, are used more in the Ismaili doctrine than in any other source.
It is important to establish that both terms, Imam and Pir, firstly signify separate offices with a specific mandate and purpose.
Historically the term Imam signified a leader who guides people; be it spiritually and or materially. This guidance could range from management of a large to small scale people to simple tasks of leading religious services.
Leadership of this sort, much like a monarchy, is hereditary with specific rules of patrilineal succession. Since Islam encourages the co-existence of the material world and faith, the Imamat as an institution has been actively involved in both capacities.
The institution of Piratan is more complex and multi-faceted; in that its function is more supportive in nature rather than managerial. According to Ismaili doctrine the office of Pir goes to a person of remote male issue within the family of the Imam. Only the Imam is entitled to appoint the office of Piratan, no other person can exercise such rights.
Piratan is closely tied to the role of teaching. Many references in history align Ismaili Pirs as teachers, missionaries, leaders, and messengers.
It is very important to understand the concept of Pir and Imam according to Ismaili doctrine and not to get confused with other schools of thought within Islam. Although there is the utmost respect to all sects of Islam, this explanation is rather unique and consists of specific interpretations within the framework of faith.
The office of Imamat started with Hazrat Ali ibn Abu Talib and his leadership was accepted by Muslims who later called themselves shia tul Ali, or the party of Ali. The office of Piratan started with Prophet Mohamed and he, like a teacher, taught people about his philosophy and doctrine. The difference in interpretation begins with the death of Mohamed and Ali and their successors.
Hardly anywhere, in any faith, will you come across the notion of continuation for the office of Imamat and Piratan. Ismaili doctrine goes even further in claiming that there were three points in history where such succession occurred. First with Aaron and Moses, second with Simon Peter and Jesus Christ, and third with Ali and Mohamed.
Such claims in would completely reconfigure history and propose that the events that occurred in the time of Moses, Jesus, and Mohamed were completely different then what is presently understood.
After Mohamed, his grandson Hasan took the office of Pir and continued the mission of teaching and propagating. After Ali’s death Husein took the office of Imamat. These two offices carried symbolic affirmation to the authority of Mohamed and Ali which carried on to this day.
From the time of Mohamed and Ali to the present bearer of both offices, Karim Al Huseini, better known as the Aga Khan there have been fifty Pirs, some of which are well known such as Pir Shams, Pir Sadardin, Pir Hasan Kabiradin.
In discussions with our brothers in Islam it is important to note that there is a strong sentiment that Mohamed was the last prophet. Although this is generally accepted throughout the Islamic world, the notion of perpetual guidance to mankind did not stop at a specific moment in time. The death of the Prophet was not the end of interaction between the divine and mankind. If that was so then it would be unfair to all those who were born before Mohamed and all those who are born after him.
Some may argue that the Quran is the storage of Allah’s words. Surely, that is fine but a book can never replace its author. It is the author we must strive to know, to love, to seek communion with. If the Quran was sufficient then what is the need of Allah?
I think it is important to note that the notion of Imam/Pir combo or Shahpir or Gurnar is an Ismaili concept and not part of any other tariqah. It is unique to our tradition and that is the reason that it is less understood (because others have not written much about it).
The difference between the Imam and the Pir is an ontological one. The Imam is the Mazhar of the Essence which is without form and is indescribable/unknowable. The Pir is the Mazhar of the Noor (Divine or Universal Intellect). Existence is brought forth from the Essence through the agency of the Universal Intellect. Creation is the Universal soul and each one of us is linked to the Essence – our origin through the Noor.
In the Ginan: Nar Naklanki keri Vaat it is stated:
ejee satgur sat karee jaann mahamad rupejee
aad niri(n)jan saam sadaay alee rupejee......................2
Know with conviction that the True Guide is in the form of Prophet Muhammed.
The Everliving Lord, who is indescribable and unknowable from the beginning, is indeed in the form of Ali.
In the Ginan: Allah Ek Khasam Subukaa it is stated:
ejee nabee mahamad bujo bhaai, to tame paamo imaam
musharak man to kaafar kaheeye, moman deel kuraan..illaahee..2
Brothers, know Prophet Muhammed, then you will attain the Imam. Only a kaafir (infidel) has polytheistic tendencies in his/her mind (heart). But a momin's heart is enlightened by Holy Qur'aan.
The Pir is the one who guides us to the Imam (our ultimate source/destiny). The Essence being the source of everything encompasses the Noor. Hence the Imam at all times is also the Pir, and is called Gurnar or Shahpir. However at times he delegates the role of Piratan to another person from the Ahl al-Bayt and we have separation of roles between two persons. At present the Imam is both the Pir and the Shah, he is both the Guide/Intercessor and the Object of worship, hence we address him in our prayers Ya khudavind, Ya Hazar Imam.
The notion of Pir/Murshid is also common among other Sufi/esoteric tariqahs/traditions. But the notion of Imam as above is restricted to our tariqah only. It is only our tariqah that acknowledges that the Imam as the Object/Ultimate Destiny.
The difference between the Imam and the Pir is an ontological one. The Imam is the Mazhar of the Essence which is without form and is indescribable/unknowable. The Pir is the Mazhar of the Noor (Divine or Universal Intellect). Existence is brought forth from the Essence through the agency of the Universal Intellect. Creation is the Universal soul and each one of us is linked to the Essence – our origin through the Noor.
In the Ginan: Nar Naklanki keri Vaat it is stated:
ejee satgur sat karee jaann mahamad rupejee
aad niri(n)jan saam sadaay alee rupejee......................2
Know with conviction that the True Guide is in the form of Prophet Muhammed.
The Everliving Lord, who is indescribable and unknowable from the beginning, is indeed in the form of Ali.
In the Ginan: Allah Ek Khasam Subukaa it is stated:
ejee nabee mahamad bujo bhaai, to tame paamo imaam
musharak man to kaafar kaheeye, moman deel kuraan..illaahee..2
Brothers, know Prophet Muhammed, then you will attain the Imam. Only a kaafir (infidel) has polytheistic tendencies in his/her mind (heart). But a momin's heart is enlightened by Holy Qur'aan.
The Pir is the one who guides us to the Imam (our ultimate source/destiny). The Essence being the source of everything encompasses the Noor. Hence the Imam at all times is also the Pir, and is called Gurnar or Shahpir. However at times he delegates the role of Piratan to another person from the Ahl al-Bayt and we have separation of roles between two persons. At present the Imam is both the Pir and the Shah, he is both the Guide/Intercessor and the Object of worship, hence we address him in our prayers Ya khudavind, Ya Hazar Imam.
The notion of Pir/Murshid is also common among other Sufi/esoteric tariqahs/traditions. But the notion of Imam as above is restricted to our tariqah only. It is only our tariqah that acknowledges that the Imam as the Object/Ultimate Destiny.
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star_munir
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- Joined: Tue Apr 22, 2003 12:55 am
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Re: Meaning of Pir and Imam
Thanks for sharing information. I dont agree with your point "According to Ismaili doctrine the office of Pir goes to a person of remote male issue within the family of the Imam."samirnoorali wrote:Dear s786:
I was happy to read your inquiry into the meaning of Pir and Imam as it is a concept whose explanation is truly hard to find. The reason behind this is that the use of these terms, in conjunction, are used more in the Ismaili doctrine than in any other source.
It is important to establish that both terms, Imam and Pir, firstly signify separate offices with a specific mandate and purpose.
Historically the term Imam signified a leader who guides people; be it spiritually and or materially. This guidance could range from management of a large to small scale people to simple tasks of leading religious services.
Leadership of this sort, much like a monarchy, is hereditary with specific rules of patrilineal succession. Since Islam encourages the co-existence of the material world and faith, the Imamat as an institution has been actively involved in both capacities.
The institution of Piratan is more complex and multi-faceted; in that its function is more supportive in nature rather than managerial. According to Ismaili doctrine the office of Pir goes to a person of remote male issue within the family of the Imam. Only the Imam is entitled to appoint the office of Piratan, no other person can exercise such rights.
Piratan is closely tied to the role of teaching. Many references in history align Ismaili Pirs as teachers, missionaries, leaders, and messengers.
It is very important to understand the concept of Pir and Imam according to Ismaili doctrine and not to get confused with other schools of thought within Islam. Although there is the utmost respect to all sects of Islam, this explanation is rather unique and consists of specific interpretations within the framework of faith.
The office of Imamat started with Hazrat Ali ibn Abu Talib and his leadership was accepted by Muslims who later called themselves shia tul Ali, or the party of Ali. The office of Piratan started with Prophet Mohamed and he, like a teacher, taught people about his philosophy and doctrine. The difference in interpretation begins with the death of Mohamed and Ali and their successors.
Hardly anywhere, in any faith, will you come across the notion of continuation for the office of Imamat and Piratan. Ismaili doctrine goes even further in claiming that there were three points in history where such succession occurred. First with Aaron and Moses, second with Simon Peter and Jesus Christ, and third with Ali and Mohamed.
Such claims in would completely reconfigure history and propose that the events that occurred in the time of Moses, Jesus, and Mohamed were completely different then what is presently understood.
After Mohamed, his grandson Hasan took the office of Pir and continued the mission of teaching and propagating. After Ali’s death Husein took the office of Imamat. These two offices carried symbolic affirmation to the authority of Mohamed and Ali which carried on to this day.
From the time of Mohamed and Ali to the present bearer of both offices, Karim Al Huseini, better known as the Aga Khan there have been fifty Pirs, some of which are well known such as Pir Shams, Pir Sadardin, Pir Hasan Kabiradin.
In discussions with our brothers in Islam it is important to note that there is a strong sentiment that Mohamed was the last prophet. Although this is generally accepted throughout the Islamic world, the notion of perpetual guidance to mankind did not stop at a specific moment in time. The death of the Prophet was not the end of interaction between the divine and mankind. If that was so then it would be unfair to all those who were born before Mohamed and all those who are born after him.
Some may argue that the Quran is the storage of Allah’s words. Surely, that is fine but a book can never replace its author. It is the author we must strive to know, to love, to seek communion with. If the Quran was sufficient then what is the need of Allah?
It is not necessary for a Pir to be male. Our 44th Pir was Pir Mata Salamat.
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star_munir
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- Contact:
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star_munir
- Posts: 1670
- Joined: Tue Apr 22, 2003 12:55 am
- Contact:
Imam Mustansirbillah II has written in Pir Pandiyate Jawanmardi "Be bound by what Pir tell you .... when you obey the Pir, the Pir in hereafter will pray to God for your protection. On the day og Qiyamat the accounts of those who are the first and the last will be left in the hands of Mowla Ali but every one who has been obedient to the Pir will stand on that day in the shadow (i.e, Under the protection) of the Pir of his (or her) time."
AS RECEIVED
Subject: MHI explains Imam as Mazhar of Allah
by Waheeda Kurji
The Imam as the Mazhar of Allah:
The present Imam of the Ismailies, Mawlana Shah Karim al-Husayni, at the Paris conference of Ismaili missionaries, defined the Imam as being the "Mazhar of Allah". He also said that the relationship between God and the Imam was related to "varying levels of inspiration and communication from God to man." Many of us have been taught and even heard from the Imam himself that the he is "the bearer of the Allah's Light". Here, we attempt to provide some sort of explanation regarding the divinity and humanity of the Imam without condemning or debunking anybody's individual interpretations.
It is important to note the meaning and understanding of the world
Mazhar. It can be translated as "copy", "manifestation", or more
specifically, "epiphany". An example can be found within the Acts of Peter, one of the "unofficial" documents of Christianity. In this narrative, St. Peter is addressing a group of old women and he asks the assembly to begin praying. Suddenly, a great light fills the room, an invisible light that no man can describe. It shines in the eyes of these women, and after they are each asked as to what they saw. Some say they have seen an old man, others see a youth, and some have seen a child. When Abraham received the Revelations from God, the Lord would appear to Abraham in human form accompanied by two others. Moses perceived the God in the form of a Burning Bush or as a Great Storm on Mount Sinai. Each of these instances is a theophanic vision, a perception unique to the individual who perceives it.
Each person witnessed according to the capacity of their own soul. This is a classic example of a divine Epiphany (Mazhar).
The perception of such a vision takes place in a person's very soul it is an event of the soul.
It is in this context that the living Imam can be explained as the
epiphanic Form (Mazhar) of the Universal Intellect, which is also referred as the the Light (Noor) of Allah or the Creative Act of Eternal Existentiation (Ibda). The Light of Allah or the First Intellect is the primordial state of all created beings. Each soul in the Universe contains the "spark" or "residue" of the Allah's Light. The Light of Allah is the essence or the Self of all beings in existence (Surah al-Nur "Allah is the Light of the Heavens and the Earth"). The Imam, as the epiphanic Form mazhar) of the Light of Allah, is a symbol of the Self. We can then recall a statement attributed to the Holy Prophet and the Holy Imams "He who knows
himself knows his Lord". In this sense, the knowledge of the First
Intellect or Tawhid is equivalent with "knowledge of Self". The essence or Self can also be defined as the "Imam of one's own being" as termed by the Sufi Ibn Arabi. Each of us has our own "Imam" within us this is the secret of every believer. The quest of all mystics and Gnostics is to attain this "knowledge of Self" or "knowledge of one's own Imam" this is spiritual enlightenment. Essentially, the Imamat is a spiritual and angelic reality within each man. The easiest way toward knowledge of the Self is if that
the Self appears to the seeker in the form of a personal figure or teacher. Many Sufis and Gnostics encounter a personal figure in their dreams or spiritual experiences. This is their individual encounter with the "Imam of their own being". In Ismailism, the Imam of the Time serves this function on the earthly plane. He is the Self of each and every Ismaili adept and therefore each Ismaili has an individual spiritual bond with the Imam of the time. The partial intellect of every man is related to the Universal Intellect of the Imam:
The Imam of the Time is nothing but the outward appearance or the
epiphanic Form (mazhar) of the "Imam of your own being" otherwise known as the Light of Allah or First Intellect. The Imam, as a personal Savior, need not assume a nature that is alien or inferior to his own. Rather, his mission is to awaken each soul to their primordial nature which is also his the status of pure Light. For Ismailies, this means that following the Farmans of the Imam of the Time is obligatory for their salvation, because this will lead them towards knowledge of the Self or the Light. In this context, we can recall a famous hadith of the Holy Prophet where he states: "He who does not recognize the Imam of his time dies the death of an unbeliever." The hadith should not be taken offensively to imply religious exlusivism for the followers of the Imam. Rather, the
"Imam" should be defined as the Self, the Light of Allah, and the recognition of one's Self becomes necessary for the believer to attain salvation.
To each soul on whatever spiritual rank, the manifestation of the Imam appears on the next highest level. Each adept perceives a One for One relation with the Imam. He appears to each soul relative to that soul's capacity for theophany. The Imam is not of this world and he never actually comes into the world. He has epiphanies to the world and each epiphany is different for each soul. This is an explanation of the Imam's words "varying levels of inspiration and communication from God to man." There can be no such definite explanation of who the Imam really is, because such a definition would differ among each and every person. In the Ismaili community, there is indeed a great difference of opinon regarding the nature of the Ismaili Imam. Some will say that the Imam is Allah Himself, while
others see him as a normal human being with limits like us. Others
maintain some sort of middle ground. Indeed, nobody's position can be
considered right or wrong. The truthfulness of someone's interpretation relies solely on his own experience of the Imam. The late Imam, Mawlana Sultan Muhammad Shah explains this:
"I am everything to everybody...... If you consider me your
Spiritual Father, I am your Spiritual Father. If you consider me your Imam, I am your Imam. If you consider me only your friend, I am your friend and so on. It depends on your faith. You, too, are a different person to different people: you are son to your parents, a father to your children, a brother to your siblings, etc. But anybody who considers me God at a Shariati level is no better than a `Bhut Parast' (idol worshipper or an iconolater). At the Marfati level, this question does not arise".
Mawlana Imam Sultan Muhammad Shah, Source: (My Glorious Fortnight
with Sir Sultan Muhammad Shah, Dr. H. E. Nathoo, 1988)
The common misconception among Ismailies themselves is that of
defining the Imam as a Divine Incarnation. The term Incarnation implies that the Godhead "becomes" human or changes His very Being to that of human flesh. In this sense, the Godhead enters human history as a material "fact" and then becomes trapped within it. This means that the person of the Divine Incarnation is fully God and fully man. Such a belief is not accepted in any Islamic school of thought because it presupposes that "Divine nature" and "human nature" are definite concepts and it implies that the supreme Godhead can undergo a "metamorphosis" and actually "become" flesh.
Divine Incarnation is equivalent to defining God at a Shariati level.
The concepts of Universal Intellect, Universal Soul, and the
Archangelical Intelligences of Ismailian Gnosis have nothing in common with the Trinitarian beliefs of mainstream Christianity.
Mainstream Christianity affirms that the Son-Logos and the Holy Ghost are "consubstantial" and "co-eternal" with the Father and that all three Persons are part of the supreme Godhead or the Divine Essence. According to the Ismailian Gnosis, neither the Universal Intellect, Universal Soul or any of the other Intelligences are considered to be "consubstantial", "coternal", or equal with the supreme Godhead ie: the Divine Essence which is transcendant and unknowable.
The Ismaili notion of the Imam as an epiphanic Form (mazhar) of the
Light of Allah does not attribute any divinity to the human body of the Imam. The Imam's humanity is merely a veil or a disguise. This physical body is a disguise which dissimulates the spiritual Angels who have come down to earth for the salvation of men. On the other hand, it is only through the disguise of humanity, the veil, whereby the Majesty and Beauty of the Divine Light can shine or manifest itself on the physical plane. However, the humanity of the Imam is perfect and innocent, Adamic in the truest sense. His corporal appearance may be human, but his spirituality is angelic in nature. He himself is the perfect human being, meaning that although human, he has complete control over his carnal instincts. His process of intellectual thought is free from all hinderances because he possesses pure Intellect, that of the Universal Intellect. The souls of the Imams are distinct, but each soul is an exalted soul, completely pure and residing on the highest level of the spiritual world the level of the First Intellect. In this sense, the Imam is the First Intellect as it can "appear" in human form. In the spiritual realm, all the Divine Attributes are manifest in the Universal Intellect; in the physical realm, the living Imam possessing these Divine Attributes as they are relative to humanity. Imam Jafar Sadiq has said: "We are the beautiful Names of God and his supreme attributes." This means that the Imams possess the supreme Name and the concretized and hypostatized Attributes in the physical world. The Divine Beauty is not exterior to the human form, but it is extrinsic. When Sufi orders and Ismailies take a human being as an object of adoration, it is the Majesty of the Divine Verb that shines through the perfect humanity which is their object of devotion. Complete devotion to a spiritually elevated human being
is by no means a form of idolatry, but rather, it is a means of approach unto the Divine.
The human body of the Imam may be the place of manifestation
(mazhar) of the Light of Allah, but it should not be confused with the reality of the Light itself. This is the candid mistake which earthly beings are prone to committing the assimilation of the dissimulation to what it dissimulates ie: confusing the veil the human body of the Imam with the object that is being veiled the Light of Allah.
The famous historian of Ismailism, Vladmir Ivanow, explains the
concept of the Mazhar:
"The continuity of the mazhar, or manifestation, leads to a kind of
Docetism; the Imam is not really a man, and he does not exclusively belong to this, the material world. If we see him as a man, and even see one Imam after the other, it is the result of our imperfect way of perception; the squint-eyed one sees one object as two. The Imams all are same, both with regard to substance, and also as to their importance; there are no smaller or greater Imams, all are one. He does not become in reality, a youth, an adult, an old man he is always the same, although we see a change. The Imam of the time is in fact the same person who was present hundred years ago, or will be present as many years later."
The only reason we perceive the Imam as a human being like ourselves
is because we are confined to the "appearances" of the material world. A Quran verse which refers to the Holy Prophet can be extended to the Holy Imams:
Quran 7:97 "Thou seest them looking toward thee, but they see thee
not."
All regard the same being, but do not actually "see" the same being.
In this sense, it is not necessary to deny the existence of the physical body, but rather to realize that there is a higher reality which is "behind" the physical one. In the material world, from the esoteric perspective, all things are but appearances.
It is indeed correct to say that the death of one Imam and the
succession of the next Imam can be likened to the Divine Light changing its garments. According to this concept, the Ismailies have no need to mourn for Imam Husayn's death at Kerbala because for Ismailies, the Imam is always present.
The Light of Allah/First Intellect is always apparent in the physical realm because it is something inherent to the Creation. The Imam of the Time is the manifest Sign of God and serves as God's Self-Disclosure.
Mazhar in the context of Imamat does not mean "Copy", "Incarnation".
Mazhar means "Sign", "Proof", or "Epiphany".
Pls. look in the Quran where it says all over to seek the signs/ proofs of Allah.
2:185 "Ramadhan is the (month) in which was sent down the QURAN, as a guide to mankind, also MANIFEST PROOFS for guidance and the FURQAN." In the month of Ramadhan was revealed 1. the Quran - a guidance for mankind. 2. The Manifest Proofs also for guidance, 3. the Furqan a Criterion between Right and Wrong applies to Scripture and the Imam of the time.
24:46 - WE HAVE INDEED SENT DOWN MANIFEST SIGNS. And Allah guides
whom He pleases to the right path.
Allah has indeed sent down His Ayats - Manifest Signs. 98:1 "Those
who disbelieve among the People of the Scripture and the idolaters could not have left off (erring) till THE MANIFEST PROOF CAME UNTO TO THEM,"
98:2 "A MESSENGER FROM ALLAH, reading purified pages" The above shows the Prophet Muhammad himself was a "Sign of Allah". Why can the
Holy Imam not be a Sign of Allah?
2:118 "Say those without knowledge: "Why speaketh not Allah unto us?
or why cometh not unto us a Sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts)."
Those who truly believe and truly have faith will recognize the
manifest proof - the Holy Imam of the Time.
2:207 "And of mankind is he (who would sell himself, seeking the
pleasure of Allah; and Allah hath compassion on (His) bondmen."
2:208 "O ye who believe! Come, all of you, into submission; and
follow not the footsteps of the devil. Lo! he is an open enemy for you."
2:209 "And if ye slide back after THE MANIFEST PROOFS have come unto
you, then know that Allah is Mighty, Wise." Of all of mankind, it is only the Imam who is willing to sacrifice himself for Allah. Sunni and Shia commentators are unanimous in the fact that verse 2:207 was revealed in context of Hazrat Ali. If we look at verse 209, we are once again reminded to take heed of the manifest proofs of Allah which are the Ahl-ul Bayt and the Imams. We cannot comprehend Allah at all. However, we have been given manifest proofs (the Imam and Pir) so through them we can gain a better understanding of Allah. Realizing these proofs is for our own good, those who do not are blind.
Subject: MHI explains Imam as Mazhar of Allah
by Waheeda Kurji
The Imam as the Mazhar of Allah:
The present Imam of the Ismailies, Mawlana Shah Karim al-Husayni, at the Paris conference of Ismaili missionaries, defined the Imam as being the "Mazhar of Allah". He also said that the relationship between God and the Imam was related to "varying levels of inspiration and communication from God to man." Many of us have been taught and even heard from the Imam himself that the he is "the bearer of the Allah's Light". Here, we attempt to provide some sort of explanation regarding the divinity and humanity of the Imam without condemning or debunking anybody's individual interpretations.
It is important to note the meaning and understanding of the world
Mazhar. It can be translated as "copy", "manifestation", or more
specifically, "epiphany". An example can be found within the Acts of Peter, one of the "unofficial" documents of Christianity. In this narrative, St. Peter is addressing a group of old women and he asks the assembly to begin praying. Suddenly, a great light fills the room, an invisible light that no man can describe. It shines in the eyes of these women, and after they are each asked as to what they saw. Some say they have seen an old man, others see a youth, and some have seen a child. When Abraham received the Revelations from God, the Lord would appear to Abraham in human form accompanied by two others. Moses perceived the God in the form of a Burning Bush or as a Great Storm on Mount Sinai. Each of these instances is a theophanic vision, a perception unique to the individual who perceives it.
Each person witnessed according to the capacity of their own soul. This is a classic example of a divine Epiphany (Mazhar).
The perception of such a vision takes place in a person's very soul it is an event of the soul.
It is in this context that the living Imam can be explained as the
epiphanic Form (Mazhar) of the Universal Intellect, which is also referred as the the Light (Noor) of Allah or the Creative Act of Eternal Existentiation (Ibda). The Light of Allah or the First Intellect is the primordial state of all created beings. Each soul in the Universe contains the "spark" or "residue" of the Allah's Light. The Light of Allah is the essence or the Self of all beings in existence (Surah al-Nur "Allah is the Light of the Heavens and the Earth"). The Imam, as the epiphanic Form mazhar) of the Light of Allah, is a symbol of the Self. We can then recall a statement attributed to the Holy Prophet and the Holy Imams "He who knows
himself knows his Lord". In this sense, the knowledge of the First
Intellect or Tawhid is equivalent with "knowledge of Self". The essence or Self can also be defined as the "Imam of one's own being" as termed by the Sufi Ibn Arabi. Each of us has our own "Imam" within us this is the secret of every believer. The quest of all mystics and Gnostics is to attain this "knowledge of Self" or "knowledge of one's own Imam" this is spiritual enlightenment. Essentially, the Imamat is a spiritual and angelic reality within each man. The easiest way toward knowledge of the Self is if that
the Self appears to the seeker in the form of a personal figure or teacher. Many Sufis and Gnostics encounter a personal figure in their dreams or spiritual experiences. This is their individual encounter with the "Imam of their own being". In Ismailism, the Imam of the Time serves this function on the earthly plane. He is the Self of each and every Ismaili adept and therefore each Ismaili has an individual spiritual bond with the Imam of the time. The partial intellect of every man is related to the Universal Intellect of the Imam:
The Imam of the Time is nothing but the outward appearance or the
epiphanic Form (mazhar) of the "Imam of your own being" otherwise known as the Light of Allah or First Intellect. The Imam, as a personal Savior, need not assume a nature that is alien or inferior to his own. Rather, his mission is to awaken each soul to their primordial nature which is also his the status of pure Light. For Ismailies, this means that following the Farmans of the Imam of the Time is obligatory for their salvation, because this will lead them towards knowledge of the Self or the Light. In this context, we can recall a famous hadith of the Holy Prophet where he states: "He who does not recognize the Imam of his time dies the death of an unbeliever." The hadith should not be taken offensively to imply religious exlusivism for the followers of the Imam. Rather, the
"Imam" should be defined as the Self, the Light of Allah, and the recognition of one's Self becomes necessary for the believer to attain salvation.
To each soul on whatever spiritual rank, the manifestation of the Imam appears on the next highest level. Each adept perceives a One for One relation with the Imam. He appears to each soul relative to that soul's capacity for theophany. The Imam is not of this world and he never actually comes into the world. He has epiphanies to the world and each epiphany is different for each soul. This is an explanation of the Imam's words "varying levels of inspiration and communication from God to man." There can be no such definite explanation of who the Imam really is, because such a definition would differ among each and every person. In the Ismaili community, there is indeed a great difference of opinon regarding the nature of the Ismaili Imam. Some will say that the Imam is Allah Himself, while
others see him as a normal human being with limits like us. Others
maintain some sort of middle ground. Indeed, nobody's position can be
considered right or wrong. The truthfulness of someone's interpretation relies solely on his own experience of the Imam. The late Imam, Mawlana Sultan Muhammad Shah explains this:
"I am everything to everybody...... If you consider me your
Spiritual Father, I am your Spiritual Father. If you consider me your Imam, I am your Imam. If you consider me only your friend, I am your friend and so on. It depends on your faith. You, too, are a different person to different people: you are son to your parents, a father to your children, a brother to your siblings, etc. But anybody who considers me God at a Shariati level is no better than a `Bhut Parast' (idol worshipper or an iconolater). At the Marfati level, this question does not arise".
Mawlana Imam Sultan Muhammad Shah, Source: (My Glorious Fortnight
with Sir Sultan Muhammad Shah, Dr. H. E. Nathoo, 1988)
The common misconception among Ismailies themselves is that of
defining the Imam as a Divine Incarnation. The term Incarnation implies that the Godhead "becomes" human or changes His very Being to that of human flesh. In this sense, the Godhead enters human history as a material "fact" and then becomes trapped within it. This means that the person of the Divine Incarnation is fully God and fully man. Such a belief is not accepted in any Islamic school of thought because it presupposes that "Divine nature" and "human nature" are definite concepts and it implies that the supreme Godhead can undergo a "metamorphosis" and actually "become" flesh.
Divine Incarnation is equivalent to defining God at a Shariati level.
The concepts of Universal Intellect, Universal Soul, and the
Archangelical Intelligences of Ismailian Gnosis have nothing in common with the Trinitarian beliefs of mainstream Christianity.
Mainstream Christianity affirms that the Son-Logos and the Holy Ghost are "consubstantial" and "co-eternal" with the Father and that all three Persons are part of the supreme Godhead or the Divine Essence. According to the Ismailian Gnosis, neither the Universal Intellect, Universal Soul or any of the other Intelligences are considered to be "consubstantial", "coternal", or equal with the supreme Godhead ie: the Divine Essence which is transcendant and unknowable.
The Ismaili notion of the Imam as an epiphanic Form (mazhar) of the
Light of Allah does not attribute any divinity to the human body of the Imam. The Imam's humanity is merely a veil or a disguise. This physical body is a disguise which dissimulates the spiritual Angels who have come down to earth for the salvation of men. On the other hand, it is only through the disguise of humanity, the veil, whereby the Majesty and Beauty of the Divine Light can shine or manifest itself on the physical plane. However, the humanity of the Imam is perfect and innocent, Adamic in the truest sense. His corporal appearance may be human, but his spirituality is angelic in nature. He himself is the perfect human being, meaning that although human, he has complete control over his carnal instincts. His process of intellectual thought is free from all hinderances because he possesses pure Intellect, that of the Universal Intellect. The souls of the Imams are distinct, but each soul is an exalted soul, completely pure and residing on the highest level of the spiritual world the level of the First Intellect. In this sense, the Imam is the First Intellect as it can "appear" in human form. In the spiritual realm, all the Divine Attributes are manifest in the Universal Intellect; in the physical realm, the living Imam possessing these Divine Attributes as they are relative to humanity. Imam Jafar Sadiq has said: "We are the beautiful Names of God and his supreme attributes." This means that the Imams possess the supreme Name and the concretized and hypostatized Attributes in the physical world. The Divine Beauty is not exterior to the human form, but it is extrinsic. When Sufi orders and Ismailies take a human being as an object of adoration, it is the Majesty of the Divine Verb that shines through the perfect humanity which is their object of devotion. Complete devotion to a spiritually elevated human being
is by no means a form of idolatry, but rather, it is a means of approach unto the Divine.
The human body of the Imam may be the place of manifestation
(mazhar) of the Light of Allah, but it should not be confused with the reality of the Light itself. This is the candid mistake which earthly beings are prone to committing the assimilation of the dissimulation to what it dissimulates ie: confusing the veil the human body of the Imam with the object that is being veiled the Light of Allah.
The famous historian of Ismailism, Vladmir Ivanow, explains the
concept of the Mazhar:
"The continuity of the mazhar, or manifestation, leads to a kind of
Docetism; the Imam is not really a man, and he does not exclusively belong to this, the material world. If we see him as a man, and even see one Imam after the other, it is the result of our imperfect way of perception; the squint-eyed one sees one object as two. The Imams all are same, both with regard to substance, and also as to their importance; there are no smaller or greater Imams, all are one. He does not become in reality, a youth, an adult, an old man he is always the same, although we see a change. The Imam of the time is in fact the same person who was present hundred years ago, or will be present as many years later."
The only reason we perceive the Imam as a human being like ourselves
is because we are confined to the "appearances" of the material world. A Quran verse which refers to the Holy Prophet can be extended to the Holy Imams:
Quran 7:97 "Thou seest them looking toward thee, but they see thee
not."
All regard the same being, but do not actually "see" the same being.
In this sense, it is not necessary to deny the existence of the physical body, but rather to realize that there is a higher reality which is "behind" the physical one. In the material world, from the esoteric perspective, all things are but appearances.
It is indeed correct to say that the death of one Imam and the
succession of the next Imam can be likened to the Divine Light changing its garments. According to this concept, the Ismailies have no need to mourn for Imam Husayn's death at Kerbala because for Ismailies, the Imam is always present.
The Light of Allah/First Intellect is always apparent in the physical realm because it is something inherent to the Creation. The Imam of the Time is the manifest Sign of God and serves as God's Self-Disclosure.
Mazhar in the context of Imamat does not mean "Copy", "Incarnation".
Mazhar means "Sign", "Proof", or "Epiphany".
Pls. look in the Quran where it says all over to seek the signs/ proofs of Allah.
2:185 "Ramadhan is the (month) in which was sent down the QURAN, as a guide to mankind, also MANIFEST PROOFS for guidance and the FURQAN." In the month of Ramadhan was revealed 1. the Quran - a guidance for mankind. 2. The Manifest Proofs also for guidance, 3. the Furqan a Criterion between Right and Wrong applies to Scripture and the Imam of the time.
24:46 - WE HAVE INDEED SENT DOWN MANIFEST SIGNS. And Allah guides
whom He pleases to the right path.
Allah has indeed sent down His Ayats - Manifest Signs. 98:1 "Those
who disbelieve among the People of the Scripture and the idolaters could not have left off (erring) till THE MANIFEST PROOF CAME UNTO TO THEM,"
98:2 "A MESSENGER FROM ALLAH, reading purified pages" The above shows the Prophet Muhammad himself was a "Sign of Allah". Why can the
Holy Imam not be a Sign of Allah?
2:118 "Say those without knowledge: "Why speaketh not Allah unto us?
or why cometh not unto us a Sign?" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts)."
Those who truly believe and truly have faith will recognize the
manifest proof - the Holy Imam of the Time.
2:207 "And of mankind is he (who would sell himself, seeking the
pleasure of Allah; and Allah hath compassion on (His) bondmen."
2:208 "O ye who believe! Come, all of you, into submission; and
follow not the footsteps of the devil. Lo! he is an open enemy for you."
2:209 "And if ye slide back after THE MANIFEST PROOFS have come unto
you, then know that Allah is Mighty, Wise." Of all of mankind, it is only the Imam who is willing to sacrifice himself for Allah. Sunni and Shia commentators are unanimous in the fact that verse 2:207 was revealed in context of Hazrat Ali. If we look at verse 209, we are once again reminded to take heed of the manifest proofs of Allah which are the Ahl-ul Bayt and the Imams. We cannot comprehend Allah at all. However, we have been given manifest proofs (the Imam and Pir) so through them we can gain a better understanding of Allah. Realizing these proofs is for our own good, those who do not are blind.