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'UNDERSTANDING 

ISMAILISM'

Section Four


Continued from Section Three

Unique Segregation

"Dasond" -- an inflated "Zakat"

     This summer, I had the pleasure of meeting an influential Ismaili social worker that had just returned from his tour of India and Pakistan. He had one very important and valid question on his mind. Since I have lived in Pakistan, he imagined that I would be in a better position to answer his query or else elucidate on the subject. His question was in connection with the Aga Khan Hospital in Karachi, Pakistan.

   One of the senior administrators of the Age Khan Hospital, who keeps on visiting continent after continent, collecting millions of dollars for the hospital project had informed the Jamat that in Pakistan, "Muslims" (a term used by Ismaili Muslims for non-Ismailis) are funneling their 'Zakat' (poor dues) contributions to the hospital. 
Medical services offered to the needy and money spent in that cause is considered as "Zakat" contributed, by the Muslims of Pakistan.

The question of the visitor was that if that was the case, then could he adjust his past donations to the Aga Khan Hospital against his future contributions of "Dasond" (an Ismaili term for Zakat)? Alternatively, can he funnel his Dasond money to the Aga Khan Hospital, in the future, or to any other lsmaili "Boarding" (term used for Orphanages)? He also mentioned that back home it was not difficult to collect cash under the table. In Canada, paying of the Dasond in cash to Mukhi (Minister of the Aga Khan) without obtaining a receipt poses accounting problems. The amount contributed cannot be deducted as expenses on his income tax returns. Physical cash has to be withdrawn from a bank and handed over personally to the Ministers of the Aga Khan, in the Jamatkhanas, every month. At times, there are long queues at the banks and also in the Jamatkhanas to submit the Dasond money. Finally, there is a question of savings. Contributions paid to a registered institution having a tax exemption means a big saving in the income-tax.

   My response was that the senior administrator he had named was not only a roving ambassador but also a very highly paid kingpin at the Aga Khan Hospital. I had no reason to doubt the statement made by him in public or before the Jamat. If "Muslims" can regard their donations to the Hospital as Zakat, then Ismailis can offset their donations to the Hospital as Dasond - which is an inflated Zakat. To be precise, the word "Dasond" is a derivation from "Das-ans" or "Das-ant", which means "Tenth part". A Zakat of "Ten percent" means Dasond. To this Zakat is added 2 1/2% share of the 'Pir'. Hence, the present Aga Khan, who is an Imam as well as a Pir, collects Zakat and Khums, which comes to 12 1/2%. Under the circumstances, in my personal opinion, an Ismaili can pay 2 1/2% to Aga Khan as his share of 'Pir' and the balance of 10% can be offset against his contributions as "poor-dues", to charitable hospitals and orphanages, if he so chooses.

Note: Under the normal circumstances, a Muslim pays only 2 1/2% of his personal assets after all expenses, as Zakat once a year. Whereas, an Ismaili pays 12 1/2% or 25%, as the case may be, of his gross income to Karim Aga Khan, as Dasond, every month. What Aga Khan does with that money or what he is supposed to do is unknown; nor is an Ismaili expected to know.

Discriminations and Segregation

  Every Ismaili is supposed to pay 12 1/2% of his gross income as Dasond. There are thousands of Ismailis in Canada who pay 25% of their gross income to Aga Khan. They are members of an exclusive "Mandli" (group) called 'Mubarak Mandli' or 'One-fourth Mandli'. They hold secret monthly meetings called "One-fourth Majlis" in Jamatkhanas throughout the world. They pay their Dasond of 25% in their Majlis to the Mukhis of their Mandlis and not to the Jamati Mukhis. An Ismaili who is not a member of 'Mubarak Mandli' cannot participate in their Majlises. Aga Khan gives them private audiences and makes special Farmans. He also gives them special blessings. My wife was a member of a Mubarak Mandli. She paid 25% of her personal income, or pocket money received from me and also on the gifts and prizes received by her. My wife would not tell me the Farmans made for 'Mubarak Mandli'. She had a book of 'Private and Confidential Farmans' for her group which I was not allowed to touch. I believe they consider Aga Khan as their "Partner" or vice verse. I am told there is a group above the Mubarak. The members of these groups, I am told, pay 33 1/3% of their income to Aga Khan. I have not met any member of this Mandli because they would not reveal their identity, nor would anyone confirm their existence.

   On the other hand, I was a member of "Noorani Mandli" and my wife was not a member. I was not allowed to tell my wife what transpired in our Majlises nor what was revealed by Aga Khan to our private group of elite. To become a member of "Noorani" I had to pay a considerable sum, to the treasurer of Aga Khan, as an entrance fee. I was not issued a receipt for the amount tendered nor a membership card or a certificate. When I attended the first Majlis of my Noorani Mandli, I was surprised to see that practically every well-to-do Ismaili was in the group. Non-members - usually those who could not afford the entrance fees - were not allowed to participate in our Majlises. After the Majlis they were invited to help as volunteers, to serve our lunches and dinners. Virtually an Ismaili is being segregated from another Ismaili or a husband segregated from his wife and vice verse.

   Before joining the 'Noorani' I passed through half a dozen smaller segregated Groups or Mandlis; each having their own designated place in the community. After my joining the Noorani Mandli, I was told of a few other Mandlis that were above my group. I have no idea where this hierarchy of elite and super elite Ismailis come to an end. All I know is that the higher the Mandli, the higher the entrance fee and the more segregated you become. Aga Khan gives separate audiences to each Mandli and makes appropriate Farmans. The more you pay the closer you are considered to be to Aga Khan.

   His Farmans give you that sense of elevation. The names designated to these Mandlis also identify the class distinctions. Surprisingly the only requisite for it is, how much you can afford to pay in "cash". There are Mandlis which are equivalent to clubs of the recipients of "Purple Heart" or "Victoria Cross". The Membership criteria money. In other words money is the root of all elevations and distinctions.

Triple Taxation

   From my personal experience I can say that an Ismaili bread-earner would pay 12 1/2% of his income to Aga Khan. He then would give his wife pocket money to buy her clothing and other needs. Then his wife would pay 25% of the pocket money, as her Mubarak Mandli dues to Aga Khan. Then, she would give her children a weekly allowance. Each child would pay 12 ½% to Aga Khan out of his or her allowance.

    I have often asked missionaries, "Why the wife should pay 25%, if the husband has already paid 12 1/2% prior to the payment of pocket money?" Since I was not a member of the Mubarak, it was not an appropriate subject for me to discuss, and missionaries are not allowed to discuss matters pertaining to "Mubarak" with non-members.

   A childhood friend of mine is a member of "Mubarak" and so is his wife. In their family the rate of "triple Dasond" is 25% - 25% and 12 1/2%. That gives me some conssolation that in my family the rate was 12 1/2% - 25% and 12 1/2%.

   During the period of his Imamat, Aga Khan III had made very strict Farmans for Dasond. Some of his Farmans suggested that losses may occur by fire and sickness if Dasond was not paid in full, and also mentioned that without the Dasond there was no foundation for the religion. An Ismaili cannot attain "Noorani Deedar" or make any progress in his esoteric meditation if he defaults in his payment of Dasond. On the other hand, contributors of Dasonds will be repaid here, and hereafter in the ratio of 1:125,000.

   The present Aga Khan has not made any specific Farmans for Dasonds, but by the same token has not stopped collecting Dasond or has not stopped giving Mubarak members, special blessings.

An evening with Aga Khan

   0n the evening of February 8th 1970, Karim Aga Khan was sitting on a sofa in the Prayer Hall (Jamatkhana) of Muhammadi Girls' Academy Karachi, with his shoes on.

   I was standing beside him with my shoes off and nearly 200 resident boarders of the Academy and staff members were sitting on the floor facing the Aga Khan. They all were reciting ‘Salwat’ with their hands clasped and raised.

   It is an age old Ismaili custom that whenever and wherever the Aga Khan pays a visit, to give his ‘Deedar’ (glimpse) or 'Mulaqat' (audience), the followers continuously recite 'Salwat' after 'Salwat'. This recitation starts from the moment he steps into the hall and it continues aloud until he settles down on his special chair or sofa. The recited 'Salwat' is in Arabic, which translates; "Peace of Allah be upon Muhammad and the progeny of Muhammad". Karim Aga Khan claims to be a progeny of Prophet Muhammad.

   The great irony of this practice is that before the arrival of Aga Khan, an Ismaili missionary would deliver a sermon on the importance of having a 'Deedar’ of Aga Khan. Besides other things he would invariably profess that Allah has manifested Himself or Allah's Noor has manifested itself in the body of Aga Khan. The Zahir (manifested) Imam is a Mazhar (literally copy or manifest) of Allah. His Deedar is the Deedar of Allah. All sins of a 'Momin' (true believer) are washed away with one glimpse (Deedar) of Aga Khan. Both the above concepts, namely; 'Noor of Allah manifested in a human body' and 'Mazhar of Allah' are but, modified versions of the 'Incarnations of God' (Avatars) - a Hindu philosophy Aga Khan is considered to be the tenth incarnation of 'Lord Vishnu' by Ismailis.

    It may sound unrealistic, but the fact is that upon the arrival of the Aga Khan, the same missionary who has proclaimed Karim Aga Khan to be a Mazhar (copy); an Avatar (incarnation) and a Noor (light) of Allah, would lead the recitation of 'Salwat' from the same dais. Now the followers who have come to get their sins washed by one glimpse of Aga Khan, are praying to "Allah" to send "Peace" upon the soul of Aga Khan, although his soul is a copy, incarnation and light of Allah Himself!!! (nauzbillah)

   After the usual ceremonies of Niaz, Memanis, Blessings and Farmans, Karim Aga Khan was about to get up from his sofa when the innocent young girls of the Academy, who were dressed in white, began crying. Tears started rolling down their tiny cheeks. The girls were seeking forgiveness, but for what? Aga Khan was surprised. He asked me what was the problem. I asked Mukhiyani the reason. She began talking to Aga Khan in her usual manner and language, which Aga Khan could not understand. She was speaking about 'Dasond' and was pointing at her wrist. With a look of bewilderment, Karim Aga Khan - the one "who has the knowledge and authority of every thing" - asked me to explain what the Mukhiyani had related.

"Dasond" from Charitable Donations

    Before I continue further, I wish to inform you that the Ismailia Youth Services - a parent body of Muhammadi Girls' Academy and Prince Aly Boys' Academy had hired an Ismaili lady-missionary to teach Ismailism to the girls of the Academy. She was a member of special Mandli mentioned before. She had probably indoctrinated the girls about 'Dasond' to be paid from the Charitable Donations collected. I clarified before Karim Aga Khan that the girls of the Academy who were crying, had certain concepts about 'Dasond’. Because the 12 1/2% Dasond was not being paid from donations collected, they felt that the food prepared from the money was not pure. Pointing to the veins on her hand the Mukhiyani tried to describe the fact that the blood produced from the food also was impure. Consequently the girls could not progress in their Bandgi' (meditation) between 4 and 5 (a.m.) every morning.

   Thereupon, Aga Khan made a Farman to the girls which stated that any money received by him as Dasond is returned. If they paid the Dasond it will be paid back. This was not a simple Farman, to pay or not to pay the Dasond.

   In the following meeting of the Ismailia Youth Services I was bombarded with questions. I was requested to strain my memory and repeat the Farman verbatim precisely, because it could be misinterpreted. Unfortunately, no other member of the Youth Services or of the Academy was present at that moment. I could not be precise as I did not make notes. During their two hours tour of boys' and girls' Academies, I must admit I answered dozens of questions and heard that many remarks, advises and jokes from their Highnesses.

   The issue was delicate and concerned the fundamental aspects of Ismaili religion. The members could not come to a unanimous decision as to the paying of the Dasond , out of charity money. It was resolved that a guidance be sought from Aga Khan by writing a letter.

   Aga Khan replied that the Ismaili Youth Services should pay a token amount, every month, in the Jamatkhana as a Dasond. Now came the real problem, how to pay the Dasond in cash without any written acknowledgment of the payment? The treasurer would not release funds every month without a voucher because the auditors would not pass such withdrawals. The second question was about justifying to the donors the payment of Dasond. Some of them were giving donations in lieu of the Dasond and they would not like their contributions channeled to the treasury of Aga Khan.

   Finally, a member of the Youth Services agreed to pay the sum demanded by Aga Khan, in the Jamatkhana every month, for a period of one year out of her pocket. Before the year was over I was nominated as President of the Council and had to relinquish my post with the Ismailia Youth Service and Muhammadi Girls' Academy. I am not sure, but I believe that the Farman of the Aga Khan to pay Dasond, from the charitable donations, is still being diligently followed. The money continues to go from the pocket of the Youth Services or its members into the collection bag of the Mukhi Saheb.

  Today, the girls of the Academy who were crying must be grown and perhaps, they may be wondering was it necessary to pay “poor dues" (Dasond) out of charity money? Was non payments a reason for not gaining progress in their 'Bandgi'? "Do we have to follow the teachings of our teachers, missionaries or parents, if they are teaching us or asking us to practice a belief that is sinful in the eyes of Allah?"

Allah says:

   On the subject of early morning “Bandgi" (meditation) for acquiring spiritual elevation and discipline, Muslims who follow the Quranic guidance do practice it. In Islam, the midnight and after midnight contemplation and prayers are called "Tahajjud". The Prophet also used to practice it. Note: For more information refer to verses 17/79 and 73/20 
           of the Holy Quran.

Unique History

Ismailism cannot exist without a Living Imam

   There can be no Christianity without a Christ and his "Crucifixion."

   There can be no Ismailism without a Living (Hazar) Imam and the "Proclamation" (made by the Prophet).

   The "Hazar Imam" is not a legitimate Imam unless he is a bona fide, lawful, lineal (physical) descendant of the Prophet's son-in-law Ali ibn Abi Talib, and Bibi Fatima (daughter of the Prophet).

   A single break or flaw in this hereditary chain of uninterrupted generations means that the Imamat "Proclaimed" by the Prophet, has come to an end. The religion that was founded upon "the Proclamation" cannot exist without a designated direct descendant of Ali. The genealogy of Ali is the life-line of Ismailism. The Ismaili Constitution specifies that succession to Imamat is by way of 'Nass' (designation), from amongst any of his male descendants whether they be sons or remoter issue. The term "remoter issue" is derived from the 'Will' of Aga Khan III. The said Will also records: "(... that under Shia Moslem law the issue of a son is not an heir if there be a son alive)". However, Karim Aga Khan was appointed Imam when his father Aly Khan was alive.

    I have often asked these questions to Ismailis. What is so unique or extraordinary about the Ismaili Tariqah? What makes you so confident that you are on Siratul Mustaqim (the straight path), and that others are not? The usual answer that I have received is , "Look at the preservation and safekeeping of this uninterrupted chain of physical descendants of Ali, generation after generation, for the last 1400 years. Show us another similar hereditary line. If Karim Aga Khan was not a divinely designated "Guide" (Imam) to lead the Ummah (Universal Muslim Brotherhood) the link would have been cut off long ago, alike those of Musa Kazim, Imam of the Ithna'ashris and that of Musta'ali, Imam of the Bohras." The answer is proud, assertive and defiant. Author Abualy's statement on the issue is even more challenging. On page 53, he writes:

   The argument may sound logical because Ismailis are now talking of physical evidence from the pages of history. But the question is how do Ismailis know that these 50 generations are without interruption?

   From his childhood, an Ismaili is commanded by his Imam to recite in his Dua, three times in a day, the entire genealogy of his Hazar Imam, from Ali to Aga Khan. Furthermore, he has been listening to lectures and sermons of his religious school teachers and missionaries that the sacred chain of 50 generations - a physical link from father to son - is an uninterrupted hereditary link. Ismaili missionaries have been narrating historical events and miracles recorded in a book of history of Ismaili Imams, called 'Noorum-Mubin' (Manifest Light). The word 'Noorum-Mubin' has been interpreted by its publisher as "The Sacred Cord of God" and described as "A Glorious History of Ismaili Imams: This book of history is written in Gujrati and was first published in 1936 in Bombay. I have asked Ismaili missionaries if they have ever compared the data of "Noorum-Mubin" with other non-Ismaili sources. Their familiar answer has been that they are theologians and not students of history. Author Abualy, a missionary, explains the reason for his writing "A Brief History of Ismailism." In the preface he writes:

If that be the case, then imagine, how difficult it would be for an average Ismaili youth to compare the history of his Imams with other non-Ismaili sources. Besides, this voluminous 'Noorum-Mubin' has been out of print for the last 25 years. The Sacred Chain of designated Imams, from father to son, is the principal reason and underlying root of Hazar Imam's authority to "lead" Ismailis. Hazar Imam is the nucleus of Ismailism. The book of history of Ismaili Imams - 'Noorum-Mubin,' which can provide the physical evidence to support his hereditary claim to "lead" as a Supreme Authority is not available at any price. Under the chairmanship of Mowlana Hazar Imam it was resolved: Is the "Sacred Chain" of 50 Generations Uninterrupted?

    Below is a chart of 50 generations of Hazrat Ali (son-in-law and cousin of the Prophet). The names of 49, so called designated descendants of Ali, are copied from a book of Ismaili Dua published by the Ismaili Association for Africa - 1963. The three Ismaili sources compared are:

1.   'A Brief History of Ismailism' (English) written by Abualy A. Aziz and published in 1985 (3rd Edition), from Toronto, Canada. The book has been recommended by the Ismailia Association in Africa.

2.   'A concise text of History of Ismaili Imams' (Gujrati) published in 1980 (3rd revised edition), by H.R.H. The Aga Khan Ismailia Association for Pakistan.

3.  "Noorum-Mubin, A Glorious History of Ismaili Imams" (Gujrati) published in 1951 (3rd revised edition) by the Ismailia Association for India.

   In the comparative chart printed below, under columns number 2 and 3, the years of births are only mentioned when they differ from those mentioned under column 1.

Genealogy of lsmaili Imams
 

No. Name of Imam  Year of Birth Recorded by (1)       (2)           (3)
1     Moulana Aly                                                  600
2     Husayn                                                           626
3     Zainil-abedeen                                               659
4     Muhammad al-Baqir                                     677
5     J'afar as Sadiq                                               702     699
        Ismailis and Ithna'asharis separated from here.
6     Ismail                                                             719  unknown  unknown
       Controversies exist about the place and year of his birth.
7    Muhammad bin Ismail                                   746      740            750
8    Wafi Ahmad                                                   766   unknown  unknown
9   Taqi Muhammad                                             790  unknown  unknown
10 Raziyuddin Abdullah                                        825 unknown  unknown
       Year of death differs between Ismaili sources by 6 years!
11 Muhammad al-Mahdi                                      859      873           873
       Year of birth differs between Ismaili sources by 14 years! 
  Start of Fatimid Dynasty in Africa. Qarmatians secede from Ismailis.
12 al-Qaim                                                             893
13 al-Mansoor                                                       913     914
14 al-Muiz                                                              930     931            931
15 al-Aziz                                                                953     955
16 al-Hakim bi amrillah                                         986     985
     Year of death uncertain: 1018 or 1021 or 1034!
17 az-Zahir                                                           1005
18 al-Mustansir-billah                                         1029
             Ismailis and Bohras separated from here.
19 Nizar                                                                1045
      Agakhani Ismailis are also called Nizari Ismailis 
      because they recognized Nizar as their Imam.
20 Hadi                                                                 1069 unknown unknown
21 Muhtadi                                                    unknown unknown unknown
22 Qahir                                                                1121 unknown unknown
23 Ala-Zikrihis-Salam                                          1152   1126/27      1114
  As per source (1) he died at the age of 14 years; 
  as per source (2) at the age of 40 years; 
  as per source (3) at the age of 52 years!
24 A'la Muhammad                                              1155     1147   unknown
  According to source (1), he was born when his father was 3 years old!
25 Jalaluddin Hassan                                           1186   1166/67 unknown
  Year of birth differs by about 20 years!
26 Ala-uddin Muhammad                               ca. 1211     1213        1213
27 Ruknuddin Khair Shah                                    1228     1230   unknown
          Last Imam of Alamut. 
          "Period of hiding" for Imams starts.
28 Shamsuddin Muhammad                                1250 unknown unknown
29 Qasim Shah                                               unknown unknown unknown
30 Islam Shah                                                unknown unknown unknown
31 Muhammad bin Islam Shah                     unknown unknown unknown
32 Mustansir-billah                                       unknown unknown unknown
33 Abdus-salam                                                    1456 unknown unknown
34 Ghareeb Meerza                                      unknown unknown unknown
35 Abuzar Ali                                                 unknown unknown unknown
36 Murad Meerza                                         unknown unknown unknown
37 Zulfiqar Ali                                                unknown unknown unknown
38 Nooruddin Ali                                                  1513 unknown unknown
39 Khalilullah Ali                                           unknown unknown unknown
       From #33 to 38, there were 5 generations within 57 years!
40 Nizar                                                          unknown unknown unknown
41 Sayyed Ali                                                 unknown unknown unknown
42 Hasan Ali                                                  unknown unknown unknown
43 Qasim Ali                                                         1675 unknown unknown
44 Abul-Hassan Ali                                       unknown unknown unknown
45 Khalilullah Ali                                                  1749 unknown unknown
46 Hasan Ali                                                         1805    1804       1804
             Year of death differs by 1 year.
47 Ali Shah                                                           1830
48 Sultan Muhammad Shah                                1877
(Aly Salomone Khan)                               13/06/1911           13/06/1910
            Declared "Heir Apparent" by the 48th Imam in 1930. 
            But in the final Will, his son Karim was declared the 49th Imam.
49 Karim al-Husayni                                           1936
            Place of birth uncertain. Could be Paris or Geneva.

    A careful study of the above chart indicates that the physical evidence in support of the preservation of Divine Cord (hereditary link) is not so convincing. This is an introduction to the genealogy, the detailed account of the controversies is to follow. If one was to note all the conflicts between the Ismaili and non-Ismaili sources, it would fill many volumes. I have selected only a few controversies, where the evidence immediately casts serious doubts on the "historical facts".