Getting Dressed for the ‘Muslim Met Gala’
Hasan Minhaj and Ramy Youssef joined hundreds of Muslims dressed to the nines at a morning prayer gathering in New York for the Eid al-Fitr holiday.
Many Muslims in New York started Eid, the holiday that marks the end of Ramadan, with a prayer gathering at Washington Square Park.
Washington Square Park is known for its lively atmosphere and eclectic characters. That was no different on Wednesday, when hundreds of Muslims filled the park to attend a morning prayer gathering for Eid al-Fitr, the holiday that marks the end of the holy month of Ramadan.
People celebrate Eid by getting dressed to the nines, which is why some jokingly refer to it as the Muslim Met Gala. Many came to Washington Square Park wearing colorful traditional garments like galabeyas, grand boubous, salwar kameez, thobes, kurtas and abayas, some of which were accessorized with opulent jewels or swipes of dark kajal eyeliner. Others chose more casual clothes — like the comic Ramy Youssef, who wore a hoodie and a green baseball cap.
On the morning of Eid, there are many large prayer gatherings throughout New York — in mosques, at high school football fields, on blocked-off streets. The prayer at the Lower Manhattan park, which took place beneath its Roman arch, is known for drawing a diverse crowd representative of the two billion Muslims globally. It is also known to attract notable people like Mr. Youssef as well as the comic Hasan Minhaj and the MSNBC anchor Ayman Mohyeldin, both of whom also attended.
Image
Ramy Youssef, left, grinning and pointing at Hasan Minhaj, right, who is pointing back at Mr. Youssef with one hand and with his other hand is greeting Ayman Mohyeldin, center.
From left, Ramy Youssef, Ayman Mohyeldin and Hasan Minhaj enthusiastically greeted each other.
The annual Eid al-Fitr gathering at Washington Square Park was started more than 10 years ago by leaders of the Islamic Center at N.Y.U. “We were just trying to conceptualize space that could fit our growing numbers and be a memorable experience,” said the center’s director, Imam Khalid Latif, who led this year’s prayer before giving a khutbah, or sermon.
“It can be very affirming knowing that in a city as large as New York, you’re not by yourself, you’re not alone,” Mr. Khalid added. “And it helps people also around us who we share space with, who are our neighbors, to know that we’re Muslim, and we are here as well.”
Image
A crowd of people, many of whom are wearing hijabs, standing in prayer at a park.
Hundreds filled the park for the prayer led by Imam Khalid Latif of the Islamic Center at N.Y.U.
The prayer gathering’s first attendees started arriving at 7:30 a.m. Many quickly spotted friends and relatives, greeting them with cries of, “Eid mubarak,” or “blessed Eid,” as they embraced. By 9:15 a.m., people began making their way to the homes of loved ones, an Eid tradition known as house hopping that involves serving lots of food.
During the gathering, The New York Times spoke to attendees about their outfits, their favorite Eid memories and what inspired them to start the holiday at Washington Square Park.
Interviews have been edited.
Image
A man standing in Washington Square Park. He is holding a leopard print umbrella and is wearing an embroidered cap and a yellow tunic-like garment over a similarly colored long-sleeve shirt.
Kojo Muharib
Occupation: Artist
Age: 31
Heritage: Ghanaian
How did Eid inspire your outfit? I was inspired by God. God said it was going to be cloudy today. So I had to come out looking like the sun. That’s why I have on gold — I had to come and shine.
Image
Hasan Minhaj standing in Washington Square Park. He is wearing dark sunglasses and a printed black-and-white tunic-like garment over black pants.
Hasan Minhaj
Age: 38
Heritage: Indian
Why did you come to this gathering? It is so spiritually moving to be with such a diverse group here at the iconic Washington Square park. To listen to Imam Khalid Latif’s khutbah, and just see the diversity in the community, is so touching and amazing.
Tell me about your outfit. Eid is the one time where we put on our best, most stylish clothes. It’s a day to flex a little bit. The whole family is matching: We’re all wearing tones of black and white with embroidery.
Image
From left, a woman, a man and a second woman standing in Washington Square Park. The woman, left, is wearing a bluish-green printed dress over a long-sleeve black top. The man is wearing a pale tunic-like garment over a salmon-colored button-down shirt. The second woman, right, is wearing a dark scarf over her hair and an aqua-colored tunic.
Zeinab Bakillah, Abderrahman Bakillah and Emna Bakillah
Occupations: Lawyer; finance associate; physician
Ages: 27; 26; 29
Heritage: Moroccan and Tunisian
How did Eid inspire your outfits?
ZEINAB BAKILLAH I’m wearing a traditional Tunisian outfit. We just dress up a little bit more on this holiday. I chose something that’s more traditional to embrace our culture.
ABDERRAHMAN BAKILLAH I’d say the same thing with the galabeya. We’re half Moroccan, half Tunisian.
EMNA BAKILLAH This dress belongs to my mom, who passed away five years ago. Every year on Eid, I try to wear something of hers. Every Eid, she was really good about getting the family all together.
Image
A woman, left, and a man standing in Washington Square Park. The woman is wearing a cropped, black-and-white, patterned jacket over a red floor-length garment. The man is wearing a beige sleeveless garment over a gray tunic-like garment and like-colored pants.
Narmeen Choudhury and Abdul Quadir Choudhury
Occupations: Journalist; retired pharmacist
Ages: 43; 78
Heritage: Bangladeshi
How did Eid inspire your outfits?
NARMEEN CHOUDHURY When I was in Bangladesh last summer, I thought about the upcoming Eid, because it’s so difficult sometimes to find outfits here in New York. I always think about something that’s reflective of our culture. And modesty, obviously, for when you’re praying.
What’s your favorite Eid memory?
ABDUL QUADIR CHOUDHURY I moved here in 1973. That Eid, we did the prayer in Manhattan; small, not that many Muslims. Now, so many Eid prayers.
Image
A woman standing in Washington Square Park. She has a printed scarf covering her hair and is wearing an embroidered garment over a white collared shirt. On one of her hands is a henna tattoo.
Sarah Elawad
Occupation: Graphic designer
Age: 27
Heritage: Sudanese
Tell me about your outfit. My mum got it for me, and Eid is all about family. I’m missing my mum today — she’s in Qatar. On the way here, on the train, I sat next to a girl who was clearly dressed for Eid as well. I said “Eid mubarak,” and we ended up walking over here together. That’s the beautiful thing about celebrating this day, is being around other people who also celebrate.
What’s your favorite Eid fashion memory? Probably this one: This is the first time that I tried to add my own touch to my outfit by bringing my own layering and fashion into it as well.
Image
A man standing in Washington Square Park. He is wearing a pale, striped, tunic-like garment.
Alhassane Barry
Occupation: N.Y.U. student
Heritage: Guinean
How did Eid inspire your outfit? This is actually a gift from my brother. This is a Moroccan thobe. He bought it a couple of months ago, but it’s inspired me to show out and embrace my culture.
What does this gathering mean to you? It means everything to me. It showcases a community that we’re still building. You can see bystanders walking by and saying: “Hey, this something that’s cool. I should look into this, probably.” So I think it just showcases that we’re not afraid to take pride in our religion.
Image
A man standing in Washington Square Park. He has a red scarf on his head and is wearing a dark garment with gold embroidery.
Isa Hussain
Occupation: Dancer
Age: 23
Heritage: Guyanese
Tell me about your outfit. So last night I actually went to Jackson Heights because there’s always a big festival there. I got this kurta there. I got the kajal for today specifically. I don’t usually do a lot of makeup or anything like that. So this is kind of like the day that I get a little bit more fun with it. I used to wrap my head a lot back in the day. But I haven’t done it in a while.
What’s your favorite Eid memory? I was actually in Nazareth for Eid in 2019. And it was so beautiful. There were lights everywhere and children playing with toys.
Image
A man standing in Washington Square Park. He is wearing diamond-shaped sunglasses and a peach-colored jacket over a like-colored top and pants.
Onu Mezbah
Occupation: Sales
Age: 32
Heritage: Bangladeshi
How did Eid inspire your outfit? I wanted a modern take on our heritage: a tad bit of color, a bit of a different silhouette than what everybody else is wearing. Everybody’s looking so nice. It’s very refreshing.
Image
Two women standing in Washington Square Park. One woman, left, has green and blue printed textiles over her hair and is wearing a garment made of the same blue textile, with green fabrics draped over one of her shoulders and around her waist. The other woman, right, has a black gauzy textile over her hair and is wearing a printed garment that is black, white and gold.
Fatima Abba and Iman Abba
Occupation: Student; biomedical engineer
Age: 19; 30
Heritage: Nigerian
What’s your favorite Eid fashion memory?
FATIMA ABBA Last year, I wore something that I didn’t think I would wear. I wore pink.
Image
A man standing in Washington Square Park. He is wearing a blue patterned cap and a light blue tunic-like garment with geometric embroidery.
Abdoulaye Ndiaye
Occupation: Professor
Age: 35
Heritage: Senegalese
Tell me about your outfit. So this is a grand boubou from Senegal. It was actually my wedding evening dress as well.
What’s your plan for the rest of the day? We’re going to have a brunch, then we are going to host some people at my place nearby. And then, at 2 p.m., I’m teaching. I’m giving an exam to my students. At 5:30, I’m taking a flight to go to Duke to give a lecture there.
Image
A woman sitting in Washington Square Park. She is wearing a velvety maroon outfit with pink embroidery.
Saima Anjam
Occupation: Government affairs
Age: 40
Heritage: Pakistani
How did Eid inspire your outfit? When I was growing up, I was always taught that you should always look your best on Eid.
Why did you come to this gathering? It’s very diverse. It’s very accepting. And I wanted to be a part of that on this very special day.
https://www.nytimes.com/2024/04/10/styl ... -park.html
EID MUBARAK
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EID AL ADHA MUBARAK
Do not forget that our branch of Islam is an esoteric branch of Islam. Esoteric means that what is written is there, but its meaning is not there to everyone. It is there only to those who are part of our Jamat. And it is important, therefore, that if you learn parts of the Qur’an, you should be able to explain the esoteric meaning of those parts… If you recite parts of the Qur’an, certain words must represent to you a concept. If you study the Qur’an-e-Sharif, this concept will become well known to you and through you to the Jamat at large. This takes many years of study, I do not want you to think that this can be learnt easily or without hard work.”
Imam Shah Karim al-Husayni,
Bombay, November 22, 1967
Precious Gems Vol. 1 (Karachi, 2008), 29
‘Id al-Adha commemorates the day when Prophet Abraham (Ibrahim)⁽ᶜ⁾ sacrificed his son Ishmael (Ismail)⁽ᶜ⁾ by the command of God. The exoteric version of the story as related in the Qur’an (Sura 37) describes how Abraham⁽ᶜ⁾ saw in a vision that God ordered him to sacrifice his son and as Abraham⁽ᶜ⁾ was about to slaughter Ishmael ⁽ᶜ⁾, God miraculously replaced Ishmael⁽ᶜ⁾ with a “momentous sacrifice” – which Muslim tradition identifies with a ram. According to the farmans of Mawlana Hazar Imam, Ismaili Muslims are required to understand the esoteric meaning of the story of Prophet Abraham’s sacrifice.
Contrary to the popular belief among many Muslims, Jews, and Christians, the Ismaili tradition has never understood the story of the sacrifice according to its literal apparent meaning. The true meaning of the story has nothing to do with God commanding His Prophet to literally kill his own child; such an order violates the eternal value of the sanctity of life and the immutable divine decree that prohibits the taking of an innocent life (Qur’an 5:32). Therefore, as Ismaili philosophers have always argued, there must be a deeper spiritual meaning to the story that conforms to the Qur’anic text, God-given intellect, and timeless divine values.
For Ismaili Muslims, the popular story of Abraham⁽ᶜ⁾’s sacrifice of Ishmael⁽ᶜ⁾ and Ishmael⁽ᶜ⁾’s replacement with a “momentous sacrifice” holds an esoteric meaning (ta’wil) which is the reality (haqiqah) of the entire story. According to the Holy Qur’an (2:124)1, Hazrat Abraham⁽ᶜ⁾ was the Imam of the time appointed by God and this Imamat continues by divine appointment in Abraham⁽ᶜ⁾’s progeny (2:128-129, 21:73, 4:54). “Sacrifice” means to “make sacred”. The Imam who bears the weight of the Imamat has sacrificed his entire life, soul and being in the perpetual service of God and humankind and this is the ultimate spiritual sacrifice.
Thus, the divine command for Abraham⁽ᶜ⁾ to sacrifice Ishmael ᶜ⁾ does NOT mean to slaughter him physically; it means for Abraham⁽ᶜ⁾ to appoint his son Ishmael⁽ᶜ⁾ as the successor to the Imamat after him. The great Ismaili jurist and Da‘i al-Qadi al-Nu‘man (d. 974), in his esoteric work Asas al-Ta’wil, teaches the correct interpretation of the Qur’anic verses about Abraham⁽ᶜ⁾ sacrificing his son through expounding the ta’wil of the Qur’an as follows:
“‘We gave him good news of a forbearing boy,’ (Qur’an 37:101) means ‘We mentioned that the boy is the candidate for the Imamat (al-murashah li l-imamah) and the trustee for the reception of the Word [of God] and he is Ishmael.’
‘And when the boy reached the age of running with him, he said: O my son. I see in the dream that I am sacrificing you’ (Qur’an 37:102) means ‘I am taking upon you the Covenant of Imamat (mithaq al-imamah) and establishing you as an Imam for the divine law.”
Abu Hanifa al-Qadi al-Nu‘man, Asas al-Ta’wil (Foundation of Revelatory Exegesis), 125
The Holy Qur’an then discloses that God substituted the sacrifice of Ishmael⁽ᶜ⁾ with something else called “a great sacrifice” (dhib ‘azim) - which the Muslim tradition identifies with a ram (or sometimes with a goat or a lamb).
« Qur’an 37:107 »
وَفَدَيْنَـٰهُ بِذِبْحٍ عَظِيمٍۢ
Wa fadaynahu bi-dhibhin ‘azim
“And We substituted him with a momentous sacrifice”
Al-Qadi al-Nu‘man provides the ta’wil (esoteric exegesis) of the substitution of Ishmael with a “sacrificial ram” as follows:
“The sacrifice (al-dhibh) in the esoteric sense (fī al-baṭin) is a symbol of the taking of the covenant (al-mithaq) because slaughter brings forth death and it is the silence of the movement of the physical body. Thus, he [Abraham] appointed Ishmael to the rank of spiritual interpretation (ta’wil) and secrecy and the establishment of the esoteric da‘wa and he appointed the ranks for it and he [Ishmael] was silenced from public teaching, explanation, and disputation with the exoteric. For that, he [Abraham] appointed Isaac instead of him [Ishmael]. Ishmael was in the rank of Foundation (al-asasiyyah) and Isaac instead of him was in the rank of [trustee] Imamate. This is the word of God: “And we substituted him with a great sacrifice”. It is said in the exoteric sense that he was substituted with a “ram”. The Arabs say about a man who is the chief protecting regent of his nation – ‘so-and-so is the “ram” of his nation’. Thus, the sacrifice in the esoteric sense is the taking of the covenant (al-mithaq) according to what we said. This is taken upon the Prophets, the Founders, and the Imams when they inhabited that…. Thus, Ishmael was substituted with Isaac and appointed to the rank of Foundership and Isaac instead of him was appointed in the rank of [trustee] Imamat.”
Abu Hanifa al-Qadi al-Nu‘man, Asas al-Ta’wil (Foundation of Revelatory Exegesis), 125
This means that Abraham⁽ᶜ⁾ subsequently appointed his second son Isaac⁽ᶜ⁾ to the Imamat to share the burden of Imamat with Ishmael ᶜ⁾.2 Thus Abraham⁽ᶜ⁾’s two sons, Ishmael⁽ᶜ⁾ and Isaac⁽ᶜ⁾, succeeded to the Imamat: Mawlana Ishmael⁽ᶜ⁾ was the Permanent Imam (imam mustaqarr) and Hazrat Isaac⁽ᶜ⁾ was the Entrusted Imam (imam mustawda) established as a deputy and veil (hijab) for the Permanent Imams. As Henry Corbin explains, the “ram” with which God substitutes Ishmael⁽ᶜ⁾’s sacrifice is none other than Isaac⁽ᶜ⁾ himself:
"Here again the whole body of Ismaili Gnosis may be taken as a guide. By this Gnosis, Ishmael is regarded as the Spiritual Heir, the Imam who holds the secret of the Gnosis, while Isaac is a Veil: the veil or screen of the Letter which is placed before the Imam. The relationship between them corresponds to the fundamental distinction between the appointed and permanent Imam (mustaqarr), and an Imam who is merely a depository or curator (mustawda), established as a kind of protection during periods of danger and apparently performing the functions of the true Imam, while the latter remains hidden. Ishmael was the Upholder of the mystical meaning, of the esoteric science of ta'wil, while Isaac was before him as a Veil, maintaining the science of tanzil, of the revealed Letter and of positive religion. The same relationship is perpetuated in the course of their respective lineages… Whereas Moses established a new Law (shari'at), a new positive religion, the descendants of Ishmael continued and transmitted the esoteric message of Gnosis.”
Henry Corbin, Temple and Contemplation, 167
The above Ismaili understanding of Abraham’s sacrifice of both Ishmael and Isaac as their respective appointments to the Imamat is also found in post-Fatimid Ismaili literature. The Syrian Ismaili poem known as The Healing by Abu Firas (ca. 13th century) offers the same ta’wil of Abraham’s sacrifice as al-Qadi al-Nu‘man:
So the Light was divided into two halves
he designated the affair to two individuals.
So he designated Ishmael with the Imamat,
the locus of the complete divine lights.
And he designated Isaac with the rank of proclamation (nutq),
he undertook the exoteric (al-zahir) among the people.
He made the two vow to fulfil
the covenant, as they were both followers
Of the master of the Book and the Law,
the owner of glory and the sublime rank.
Ishmael was redeemed from the slaying of death
and the righteous Isaac was the sacrifice instead.
Abu Firas, al-Qasida al-Shafiya
Sami N. Makarem, al-Qasida ash-Shafiya (The Healing Poem) of Shihab ad-Din Abu Firas. Edited and Translated with a Commentary). University of Michigan, Ph.D. Dissertation, 1963, 97
Prophet Muhammadﷺ and Imam ‘Ali ibn Abi Talib⁽ᶜ⁾ descend from the hereditary Imams of the progeny of Ishmaelᶜ⁾ son of Abraham⁽ᶜ⁾. Today the living Imam is Shah Karim al-Ḥusayni⁽ᶜ⁾, Aga Khan IV. Today the spiritual sacrifice of Prophet Abraham⁽ᶜ⁾ and his son Mawlana Ishmael⁽ᶜ⁾ continue to be embodied and renewed in the lineage of Ismaili Imams and the person of Mawlana Hazar Imam⁽ᶜ⁾.
The 48th Imam, Mawlana Sultan Muhammad Shah⁽ᶜ⁾, Aga Khan III, with his two grandsons, Prince Amyn Muhammad⁽ᶜ⁾ and the 48th Imam’s future successor, Prince Karim al-Husayni⁽ᶜ⁾, Aga Khan IV
When he assumed the office of Imamat on July 11, 1957, Mawlana Hazar Imam⁽ᶜ⁾ boldly declared that he was dedicating his entire life and existence to serving his followers and the world of Islam:
“I have dedicated my life to the uplift and progress of the Ismailis all over the world and I pray for all your happiness and success.”
Imam Shah Karim al-Husayni Aga Khan IV, quoted in Willi Frischauer, The Aga Khans, 217)
“My grandfather dedicated his life to the Imamat and Islam, both of which came first, and above all other considerations.... I follow a great man in a great responsibility and he could have given me no more appreciated honour than to bequeath me this spiritual leadership. My life, as his, will be dedicated to the service of my followers.”
Imam Shah Karim al-Husayni Aga Khan IV, July 11, 1957, quoted in 25 Years in Pictures Silver Jubilee Publication Vol. 1
In a candid interview given in 1969, Mawlana Shah Karim al-Ḥusayni⁽ᶜ⁾ describes the struggles that he undergoes in fulfilling the mission of the Imamat:
“I hardly have time to think about myself. I have my moments of fatigue, anxiety, but without the feeling of abandonment. I am engaged. I have to weigh, to consider, to try make a wise decision. But, with my advisers, I escape the isolation. ‘Responsibility is a burden we love.’ I received from my grandfather responsibilities that are heavy but not burdensome. This is not a burden. It is a pleasure to dedicate oneself (de se consacrer = “to sacrifice oneself”) to such a community, to work for people. The responsibilities are a burden that we love to wear.”
Imam Shah Karim al-Husayni, Elle Magazine Interview with Paul Giannoli, “The Mystery of the Aga Khan”, August 20, 1969 (translated from French) -ISMAILI GNOSIS
Imam Shah Karim al-Husayni,
Bombay, November 22, 1967
Precious Gems Vol. 1 (Karachi, 2008), 29
‘Id al-Adha commemorates the day when Prophet Abraham (Ibrahim)⁽ᶜ⁾ sacrificed his son Ishmael (Ismail)⁽ᶜ⁾ by the command of God. The exoteric version of the story as related in the Qur’an (Sura 37) describes how Abraham⁽ᶜ⁾ saw in a vision that God ordered him to sacrifice his son and as Abraham⁽ᶜ⁾ was about to slaughter Ishmael ⁽ᶜ⁾, God miraculously replaced Ishmael⁽ᶜ⁾ with a “momentous sacrifice” – which Muslim tradition identifies with a ram. According to the farmans of Mawlana Hazar Imam, Ismaili Muslims are required to understand the esoteric meaning of the story of Prophet Abraham’s sacrifice.
Contrary to the popular belief among many Muslims, Jews, and Christians, the Ismaili tradition has never understood the story of the sacrifice according to its literal apparent meaning. The true meaning of the story has nothing to do with God commanding His Prophet to literally kill his own child; such an order violates the eternal value of the sanctity of life and the immutable divine decree that prohibits the taking of an innocent life (Qur’an 5:32). Therefore, as Ismaili philosophers have always argued, there must be a deeper spiritual meaning to the story that conforms to the Qur’anic text, God-given intellect, and timeless divine values.
For Ismaili Muslims, the popular story of Abraham⁽ᶜ⁾’s sacrifice of Ishmael⁽ᶜ⁾ and Ishmael⁽ᶜ⁾’s replacement with a “momentous sacrifice” holds an esoteric meaning (ta’wil) which is the reality (haqiqah) of the entire story. According to the Holy Qur’an (2:124)1, Hazrat Abraham⁽ᶜ⁾ was the Imam of the time appointed by God and this Imamat continues by divine appointment in Abraham⁽ᶜ⁾’s progeny (2:128-129, 21:73, 4:54). “Sacrifice” means to “make sacred”. The Imam who bears the weight of the Imamat has sacrificed his entire life, soul and being in the perpetual service of God and humankind and this is the ultimate spiritual sacrifice.
Thus, the divine command for Abraham⁽ᶜ⁾ to sacrifice Ishmael ᶜ⁾ does NOT mean to slaughter him physically; it means for Abraham⁽ᶜ⁾ to appoint his son Ishmael⁽ᶜ⁾ as the successor to the Imamat after him. The great Ismaili jurist and Da‘i al-Qadi al-Nu‘man (d. 974), in his esoteric work Asas al-Ta’wil, teaches the correct interpretation of the Qur’anic verses about Abraham⁽ᶜ⁾ sacrificing his son through expounding the ta’wil of the Qur’an as follows:
“‘We gave him good news of a forbearing boy,’ (Qur’an 37:101) means ‘We mentioned that the boy is the candidate for the Imamat (al-murashah li l-imamah) and the trustee for the reception of the Word [of God] and he is Ishmael.’
‘And when the boy reached the age of running with him, he said: O my son. I see in the dream that I am sacrificing you’ (Qur’an 37:102) means ‘I am taking upon you the Covenant of Imamat (mithaq al-imamah) and establishing you as an Imam for the divine law.”
Abu Hanifa al-Qadi al-Nu‘man, Asas al-Ta’wil (Foundation of Revelatory Exegesis), 125
The Holy Qur’an then discloses that God substituted the sacrifice of Ishmael⁽ᶜ⁾ with something else called “a great sacrifice” (dhib ‘azim) - which the Muslim tradition identifies with a ram (or sometimes with a goat or a lamb).
« Qur’an 37:107 »
وَفَدَيْنَـٰهُ بِذِبْحٍ عَظِيمٍۢ
Wa fadaynahu bi-dhibhin ‘azim
“And We substituted him with a momentous sacrifice”
Al-Qadi al-Nu‘man provides the ta’wil (esoteric exegesis) of the substitution of Ishmael with a “sacrificial ram” as follows:
“The sacrifice (al-dhibh) in the esoteric sense (fī al-baṭin) is a symbol of the taking of the covenant (al-mithaq) because slaughter brings forth death and it is the silence of the movement of the physical body. Thus, he [Abraham] appointed Ishmael to the rank of spiritual interpretation (ta’wil) and secrecy and the establishment of the esoteric da‘wa and he appointed the ranks for it and he [Ishmael] was silenced from public teaching, explanation, and disputation with the exoteric. For that, he [Abraham] appointed Isaac instead of him [Ishmael]. Ishmael was in the rank of Foundation (al-asasiyyah) and Isaac instead of him was in the rank of [trustee] Imamate. This is the word of God: “And we substituted him with a great sacrifice”. It is said in the exoteric sense that he was substituted with a “ram”. The Arabs say about a man who is the chief protecting regent of his nation – ‘so-and-so is the “ram” of his nation’. Thus, the sacrifice in the esoteric sense is the taking of the covenant (al-mithaq) according to what we said. This is taken upon the Prophets, the Founders, and the Imams when they inhabited that…. Thus, Ishmael was substituted with Isaac and appointed to the rank of Foundership and Isaac instead of him was appointed in the rank of [trustee] Imamat.”
Abu Hanifa al-Qadi al-Nu‘man, Asas al-Ta’wil (Foundation of Revelatory Exegesis), 125
This means that Abraham⁽ᶜ⁾ subsequently appointed his second son Isaac⁽ᶜ⁾ to the Imamat to share the burden of Imamat with Ishmael ᶜ⁾.2 Thus Abraham⁽ᶜ⁾’s two sons, Ishmael⁽ᶜ⁾ and Isaac⁽ᶜ⁾, succeeded to the Imamat: Mawlana Ishmael⁽ᶜ⁾ was the Permanent Imam (imam mustaqarr) and Hazrat Isaac⁽ᶜ⁾ was the Entrusted Imam (imam mustawda) established as a deputy and veil (hijab) for the Permanent Imams. As Henry Corbin explains, the “ram” with which God substitutes Ishmael⁽ᶜ⁾’s sacrifice is none other than Isaac⁽ᶜ⁾ himself:
"Here again the whole body of Ismaili Gnosis may be taken as a guide. By this Gnosis, Ishmael is regarded as the Spiritual Heir, the Imam who holds the secret of the Gnosis, while Isaac is a Veil: the veil or screen of the Letter which is placed before the Imam. The relationship between them corresponds to the fundamental distinction between the appointed and permanent Imam (mustaqarr), and an Imam who is merely a depository or curator (mustawda), established as a kind of protection during periods of danger and apparently performing the functions of the true Imam, while the latter remains hidden. Ishmael was the Upholder of the mystical meaning, of the esoteric science of ta'wil, while Isaac was before him as a Veil, maintaining the science of tanzil, of the revealed Letter and of positive religion. The same relationship is perpetuated in the course of their respective lineages… Whereas Moses established a new Law (shari'at), a new positive religion, the descendants of Ishmael continued and transmitted the esoteric message of Gnosis.”
Henry Corbin, Temple and Contemplation, 167
The above Ismaili understanding of Abraham’s sacrifice of both Ishmael and Isaac as their respective appointments to the Imamat is also found in post-Fatimid Ismaili literature. The Syrian Ismaili poem known as The Healing by Abu Firas (ca. 13th century) offers the same ta’wil of Abraham’s sacrifice as al-Qadi al-Nu‘man:
So the Light was divided into two halves
he designated the affair to two individuals.
So he designated Ishmael with the Imamat,
the locus of the complete divine lights.
And he designated Isaac with the rank of proclamation (nutq),
he undertook the exoteric (al-zahir) among the people.
He made the two vow to fulfil
the covenant, as they were both followers
Of the master of the Book and the Law,
the owner of glory and the sublime rank.
Ishmael was redeemed from the slaying of death
and the righteous Isaac was the sacrifice instead.
Abu Firas, al-Qasida al-Shafiya
Sami N. Makarem, al-Qasida ash-Shafiya (The Healing Poem) of Shihab ad-Din Abu Firas. Edited and Translated with a Commentary). University of Michigan, Ph.D. Dissertation, 1963, 97
Prophet Muhammadﷺ and Imam ‘Ali ibn Abi Talib⁽ᶜ⁾ descend from the hereditary Imams of the progeny of Ishmaelᶜ⁾ son of Abraham⁽ᶜ⁾. Today the living Imam is Shah Karim al-Ḥusayni⁽ᶜ⁾, Aga Khan IV. Today the spiritual sacrifice of Prophet Abraham⁽ᶜ⁾ and his son Mawlana Ishmael⁽ᶜ⁾ continue to be embodied and renewed in the lineage of Ismaili Imams and the person of Mawlana Hazar Imam⁽ᶜ⁾.
The 48th Imam, Mawlana Sultan Muhammad Shah⁽ᶜ⁾, Aga Khan III, with his two grandsons, Prince Amyn Muhammad⁽ᶜ⁾ and the 48th Imam’s future successor, Prince Karim al-Husayni⁽ᶜ⁾, Aga Khan IV
When he assumed the office of Imamat on July 11, 1957, Mawlana Hazar Imam⁽ᶜ⁾ boldly declared that he was dedicating his entire life and existence to serving his followers and the world of Islam:
“I have dedicated my life to the uplift and progress of the Ismailis all over the world and I pray for all your happiness and success.”
Imam Shah Karim al-Husayni Aga Khan IV, quoted in Willi Frischauer, The Aga Khans, 217)
“My grandfather dedicated his life to the Imamat and Islam, both of which came first, and above all other considerations.... I follow a great man in a great responsibility and he could have given me no more appreciated honour than to bequeath me this spiritual leadership. My life, as his, will be dedicated to the service of my followers.”
Imam Shah Karim al-Husayni Aga Khan IV, July 11, 1957, quoted in 25 Years in Pictures Silver Jubilee Publication Vol. 1
In a candid interview given in 1969, Mawlana Shah Karim al-Ḥusayni⁽ᶜ⁾ describes the struggles that he undergoes in fulfilling the mission of the Imamat:
“I hardly have time to think about myself. I have my moments of fatigue, anxiety, but without the feeling of abandonment. I am engaged. I have to weigh, to consider, to try make a wise decision. But, with my advisers, I escape the isolation. ‘Responsibility is a burden we love.’ I received from my grandfather responsibilities that are heavy but not burdensome. This is not a burden. It is a pleasure to dedicate oneself (de se consacrer = “to sacrifice oneself”) to such a community, to work for people. The responsibilities are a burden that we love to wear.”
Imam Shah Karim al-Husayni, Elle Magazine Interview with Paul Giannoli, “The Mystery of the Aga Khan”, August 20, 1969 (translated from French) -ISMAILI GNOSIS
Re: EID MUBARAK
Sajda e Shukr - Eid Mubarak Song
Our gratitude in prostration
We are delighted to announce the release of a new Eid Mubarak song video, featuring the soulful voices of Anisha Darediya, Nasreen Karmali, and the esteemed Taufiq Karmali.
Taufiq Karmali, a highly respected singer and producer known for his spiritually intense Ismaili devotional songs, brings a special warmth and joy to this celebratory piece.
"Sajda e Shukr" (Our gratitude in prostration) song and video captures the essence of Eid, showcasing Taufiq Karmali and his family, friends, and children in moments of happiness and togetherness. It is a heartwarming portrayal of unity, love, and gratitude, themes that resonate deeply within the Jamat.
We invite the Jamat to join us in celebrating Eid with this beautiful song, embracing the joyful moments and the spirit of togetherness that this special occasion brings.
Eid Mubarak!
Video: https://www.youtube.com/watch?v=RqBRgg2 ... e=youtu.be
Re: EID MUBARAK
As per Alwaaz Abuali, Imam SMS also slaughtered a goat on one occasion of Eid-ul-Adha.