Just prior to Ramadhan, Br. Hassantayyebi inquired of me what information I had on the latter Imams of zahir "whom Bohras acknowledge". What I did specifically in response was pull together the notes I had gathered on Imams Amir and Tayyib (which I felt to be a worthwhile exercise ANYWAY, since it seems there is a surprisingly limited awareness of this information within the Ummah).
Some participants on this board have had a tendency in the past to scoff at me for not just "throwing out the baby with the bathwater", because to them ALL of this "traditional" stuff is irrelevant, used only by the amils to maintain their control. Obviously, I disagree; although not, I might add, because of some insincere submission on my part to the present Bohra hierarchy.
Actually, what I found happening as I worked on this project was a need to articulate to my OWN satisfaction the "devotional" aspect of the history. So I ended up including certain realizations I achieved along the way for "meditating on this material". At the very least then, this is one individual's testimony of the "relevance" this subject has.
Let me clarify that I have no desire to enter into polemics with Bohras or non-Bohras over what I have presented here. Whatever you disagree with is your prerogative! However, if in any way you are enriched or benefited by some piece of information or insight presented here, then my purpose for sharing this "Ramadhan project" of mine has been achieved. Salaams
My Ramadhan Gift to Br. Hassantayyebi
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Re: My Ramadhan Gift to Br. Hassantayyebi
History and Meditation: The Last Imams of Zahir.
Regarding Imam Amir (Aamir or AMer Bi-Ankham Allah), 20th "Mustalian" Imam and Fatimid Caliph: A Synopsis of the Chief Events of His Reign, Together with Notable Writings, and Prophecies of His Martyrdom by the Imam; and Concluding with 2 Proposed Meditations Upon the Meanings of His Words, as Compiled by a servant of Allah for the mutual edification of himself and a friend.
"va maulana mansoor abi aliyenil aamir e be akameka vabe sa'abe il ashhad kaabatal rukayees sujjad.... and in the seven witnesses/ proclamations of the ka'aba, the kneeler, the prostrator."
Imam Amir was the 7th in the line of zahir Imams "to appear in Egypt" -- thereby being "the seventh witness of the Ka'aba" there. He was born in 490 H., the son of Imam Musta'li and the daughter of al-Afdal. An interesting testimony relates that it was on the memorable occasion of Musta'li's wedding to Amir's mother that Imam Mustansir "showed his favor towards his youngest son [Musta'li] by giving him precedence over his elder brothers", in such a way as to remove all doubts that he was the Imam's Heir (testimony of Nizar's sister).
Imam Amir succeeded his father in 495 H. at age 5. The vizier during his minority years was al-Afdal. But after the latter's death in 515 H., Imam Amir appointed al-Mamun al-Bata'ihi to the vizirate. Among the notable achievements of al-Bata'ihi was the reopening of the Dar al-Hikmah in Cairo, which had been closed by al-Afdal in 513. Following the presentation of the testimonies of Nizar's own sister and aunt (Imam Mustansir's sister) in 516, supporting the claims of Amir's father Musta'li, Imam Amir took his sternest action against the recalcitrant supporters of Nizar in an epistle entitled "Iqa Sawa'iqa al-irgham" (the fall of the lightning of humiliation), 517 H.
Another accomplishment of Ma'mun Bata'ihi was that he helped initiate several of Imam Amir's filial acts of devotion, which were the last spiritual achievements of the zahir Imams in Cairo: the ordering of a golden chest for the codex of the Qur'an which had been written by Maulana Ali ibn Abi Talib himself (AS). Initially, this was safeguarded in a silver chest at the ancient grand mosque (al-Jami'al-'Atiq) of Cairo, before being removed to its present location at the shrine of al-Husayn (AS).
The other undertaking was the building of the al-Aqmar Mosque in 519 H; an intimate "jewel" of Fatimid architecture whose name of "moonlit mosque" derives from Qamar (Moon), one of the epithets of Imam Amir's venerable ancestor, Imam Husayn (AS).
Less obvious at the time were other preparations that were being made for the coming eclipse of the "outward" splendor. A thorough training of dai's for the time of "concealment" had already been initiated under Imam Mustansir (AS); Maulatena Malika's Yemeni husband was one of the dai's who was personally trained in Cairo during the time of Imam Amir...both by the Imam himself and Sayedna Kalikin.
This of course was happening none too soon. Imam Amir had already identified the danger posed by "hashshishin" (Nizarite agents) in 517 H. In the meantime, his capable vizier Bata'ihi was murdered. Fortunately the d'awat mission was firmly established by the latter part of Amir's reign. Only one crucial enactment remained before the empire could be allowed to disintegrate; the appearance of Imam Amir's Heir.
"Birth and Announcement of Imam Tayyib (AS), Accompanied by the Prophecies of Imam Amir."
Imam al-Tayyib Abul Qasim (AS), the Heir of Imam Amir, was born on Sunday, the 4th of Rabiul Aakher, 524 H. The whole of Cairo was decorated for 14 days on the birth of Imam Tayyib. On the 14th day, the aqiqa of the Imam took place. The son was brought in a procession by the Chief Justice of the State, while gems and dinars were distributed to the people.
Imam Amir also sent a sijil bisharat (letter and birth announcement) to Maulatena Malika in the Yemen, proclaiming the birth of his Heir. We shall see very shortly that the text of this letter provides us with substance for our own meditations. But before we consider specifics of this, it is important to note that the sijil also contained the FIRST of two direct prophecies by the Imam concerning his own imminent Martyrdom. This is the “zikr of purana rumal”, the story of the "old/ancient handkerchief" which Imam Amir sent to Maulatena Malika in Yemen, along with the letter announcing the news of the birth of Imam Tayyib. It was a "worn-out" handkerchief with the Imam's insignia, meant as a SIGNAL of the eminent ghabat of the Imam. Because Maulatena Malika possessed the faculty/gift of discerning the Imam's mere inference, she was able to correctly understand this!
Unfortunately, such was not the case with the SECOND of Imam Amir's "prophecies". Just before his death, Imam Amir in front of some people, ordered a melon brought to him. He then proceeded to stab the melon a number of times with a knife. The people surrounding him were only perplexed, not understanding why the Imam did this. He was prophesizing to them the manner of his end. Shortly afterwards, he was going in a procession in Cairo when assassins attacked him with knives and stabbed him to death.
When the news confirming Imam Amir's shahadat reached Yemen, Maulatena Hurratul Malika propogated d`awat (call) to Imam Tayyib, and took mithaaq in his mubarak name. We shall discuss the fate of young Imam Tayyib (AS) below.
Imam Amir (AS) achieved shahadat at the age of 34. He was the second to LAST Imam of zahir, and like his illustrious ancestor, the SECOND Imam of zahir, Imam Husayn (AS), he was martyred through multiple stab-and-weapon wounds. They were the ONLY two Imams to achieve martyrdom in this way.
Regarding Imam Amir (Aamir or AMer Bi-Ankham Allah), 20th "Mustalian" Imam and Fatimid Caliph: A Synopsis of the Chief Events of His Reign, Together with Notable Writings, and Prophecies of His Martyrdom by the Imam; and Concluding with 2 Proposed Meditations Upon the Meanings of His Words, as Compiled by a servant of Allah for the mutual edification of himself and a friend.
"va maulana mansoor abi aliyenil aamir e be akameka vabe sa'abe il ashhad kaabatal rukayees sujjad.... and in the seven witnesses/ proclamations of the ka'aba, the kneeler, the prostrator."
Imam Amir was the 7th in the line of zahir Imams "to appear in Egypt" -- thereby being "the seventh witness of the Ka'aba" there. He was born in 490 H., the son of Imam Musta'li and the daughter of al-Afdal. An interesting testimony relates that it was on the memorable occasion of Musta'li's wedding to Amir's mother that Imam Mustansir "showed his favor towards his youngest son [Musta'li] by giving him precedence over his elder brothers", in such a way as to remove all doubts that he was the Imam's Heir (testimony of Nizar's sister).
Imam Amir succeeded his father in 495 H. at age 5. The vizier during his minority years was al-Afdal. But after the latter's death in 515 H., Imam Amir appointed al-Mamun al-Bata'ihi to the vizirate. Among the notable achievements of al-Bata'ihi was the reopening of the Dar al-Hikmah in Cairo, which had been closed by al-Afdal in 513. Following the presentation of the testimonies of Nizar's own sister and aunt (Imam Mustansir's sister) in 516, supporting the claims of Amir's father Musta'li, Imam Amir took his sternest action against the recalcitrant supporters of Nizar in an epistle entitled "Iqa Sawa'iqa al-irgham" (the fall of the lightning of humiliation), 517 H.
Another accomplishment of Ma'mun Bata'ihi was that he helped initiate several of Imam Amir's filial acts of devotion, which were the last spiritual achievements of the zahir Imams in Cairo: the ordering of a golden chest for the codex of the Qur'an which had been written by Maulana Ali ibn Abi Talib himself (AS). Initially, this was safeguarded in a silver chest at the ancient grand mosque (al-Jami'al-'Atiq) of Cairo, before being removed to its present location at the shrine of al-Husayn (AS).
The other undertaking was the building of the al-Aqmar Mosque in 519 H; an intimate "jewel" of Fatimid architecture whose name of "moonlit mosque" derives from Qamar (Moon), one of the epithets of Imam Amir's venerable ancestor, Imam Husayn (AS).
Less obvious at the time were other preparations that were being made for the coming eclipse of the "outward" splendor. A thorough training of dai's for the time of "concealment" had already been initiated under Imam Mustansir (AS); Maulatena Malika's Yemeni husband was one of the dai's who was personally trained in Cairo during the time of Imam Amir...both by the Imam himself and Sayedna Kalikin.
This of course was happening none too soon. Imam Amir had already identified the danger posed by "hashshishin" (Nizarite agents) in 517 H. In the meantime, his capable vizier Bata'ihi was murdered. Fortunately the d'awat mission was firmly established by the latter part of Amir's reign. Only one crucial enactment remained before the empire could be allowed to disintegrate; the appearance of Imam Amir's Heir.
"Birth and Announcement of Imam Tayyib (AS), Accompanied by the Prophecies of Imam Amir."
Imam al-Tayyib Abul Qasim (AS), the Heir of Imam Amir, was born on Sunday, the 4th of Rabiul Aakher, 524 H. The whole of Cairo was decorated for 14 days on the birth of Imam Tayyib. On the 14th day, the aqiqa of the Imam took place. The son was brought in a procession by the Chief Justice of the State, while gems and dinars were distributed to the people.
Imam Amir also sent a sijil bisharat (letter and birth announcement) to Maulatena Malika in the Yemen, proclaiming the birth of his Heir. We shall see very shortly that the text of this letter provides us with substance for our own meditations. But before we consider specifics of this, it is important to note that the sijil also contained the FIRST of two direct prophecies by the Imam concerning his own imminent Martyrdom. This is the “zikr of purana rumal”, the story of the "old/ancient handkerchief" which Imam Amir sent to Maulatena Malika in Yemen, along with the letter announcing the news of the birth of Imam Tayyib. It was a "worn-out" handkerchief with the Imam's insignia, meant as a SIGNAL of the eminent ghabat of the Imam. Because Maulatena Malika possessed the faculty/gift of discerning the Imam's mere inference, she was able to correctly understand this!
Unfortunately, such was not the case with the SECOND of Imam Amir's "prophecies". Just before his death, Imam Amir in front of some people, ordered a melon brought to him. He then proceeded to stab the melon a number of times with a knife. The people surrounding him were only perplexed, not understanding why the Imam did this. He was prophesizing to them the manner of his end. Shortly afterwards, he was going in a procession in Cairo when assassins attacked him with knives and stabbed him to death.
When the news confirming Imam Amir's shahadat reached Yemen, Maulatena Hurratul Malika propogated d`awat (call) to Imam Tayyib, and took mithaaq in his mubarak name. We shall discuss the fate of young Imam Tayyib (AS) below.
Imam Amir (AS) achieved shahadat at the age of 34. He was the second to LAST Imam of zahir, and like his illustrious ancestor, the SECOND Imam of zahir, Imam Husayn (AS), he was martyred through multiple stab-and-weapon wounds. They were the ONLY two Imams to achieve martyrdom in this way.
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Re: My Ramadhan Gift to Br. Hassantayyebi
Meditations Upon Sijil Bisharat:
In the Surat al-nur of the Quran, there is the aayat al-nur which is also "nurun ala nur" (one light upon another). So likewise, when Imam Amir wrote the Sijil to Maulatena Hurrat al-Malika, he said "I have been blessed by Allah ta'ala with a son." This mubarak son is "nurun min nur". He is a Godly light which has emanated from another Godly light, the Imam Amir himself. But when the Imam Amir carries this mubarak son on his mubarak hands, it is NURUN ALA NUR, one Godly light upon another!
Some prophetic passages of Imam Amir from the Sijil:
"God's noblest gift to the Prince of the Faithful, the greatest and the most widely renowned, the most brilliant in honour and distinction, is that recently conferred upon him by the birth of a child, pure and highly prized, virtuous and pious, on the night that ushered in the dawn of Sunday the fourth of the month of Rabi-ul-Akhir of the year 524. The pulpits of the world have exhaled fragrance on the proclamation (therefrom) of his name, and the hopes of all men, of the people of the plains and of the dwellers in cities are directed to the wealth-imparting clouds of his beneficence. The darkness of night hath been illumined by the light of his noble presence and by the shining beauty of his countenance, and through him the necklace of disjointed precious jewels are strung, to add increased lustre to the brilliant dynasty of the Fatimites. God hath brought him forth from the lineage of the Prophet, like as light is brought forth from light ("nurun min nur" - see above), and the Prince of the Faithful hath obtained, through his birth, showers of brilliant sparks proceeding from the flint and steel of felicity. He hath named him at-Tayyib, for the sweetness of his nature, and he hath surnamed him Abu'l - Kasim, the surname of his ancestor the Prophet of true guidance, from whose substance his substance hath sprung."
INDICATIONS OF PROPHECY: "through him the necklace of DISJOINTED PRECIOUS JEWELS are strung, to add increased lustre to the brilliant dynasty of the Fatimites." [The understanding here is that the necklace of IMAMATE that would have been disjointed or "broken" by the assassination of Imam Amir is strung again by God's Gift of an Heir, i.e., Imam Tayyib.] "God hath brought him forth from the lineage of the Prophet, like as light is brought forth from light, and the Prince of the Faithful hath obtained, through his birth, showers of brilliant sparks PROCEEDING FROM THE FLINT AND STEEL OF FELICITY" [This is a direct prophetic allusion to the steel weapons of Imam Amir's impending Shahadat.]
"He prayeth that God may grant unto him, through the birth of this child, the accomplishment of his furthest hopes, that he may through him be linked with the Imamate as long as day continues to be joined unto night; that God may make this child a refuge for the truly directed, a living proof against them that deny, a help unto them that are under constraint, a succourer unto them that seek assistance, an asylum to them that are in fear, and a source of happiness to the patient; that the world through him may attain its most abundant happiness and prosperity, and that each day, as it ariseth, may disclose its pearly teeth in smiles. By Knowledge of these tidings may the necklace of happiness be strung, and their sweet fragrance exhaled as that of fresh aloes, wood from Mandal, and of camphor. Be this Known unto thee and make it known, with the permission of God Most High.
Written on the day above mentioned. May God bless his Apostle our Lord Muhammad and his family the pure Imams, hail them with salutations of peace, exalt them and honour them unto the last."
INDICATION OF PROPHECY: "He prayeth that God may grant unto him, through the birth of this child, the accomplishment of his furthest hopes, that he may through him be linked with the Imamate as long as DAY CONTINUES TO BE JOINED UNTO NIGHT." [The prophetic meaning here is that the birth of Imam Tayyib CONNECTS the Imamate of zahir or "day", unto the Imamate of batin, "night".]
In the Surat al-nur of the Quran, there is the aayat al-nur which is also "nurun ala nur" (one light upon another). So likewise, when Imam Amir wrote the Sijil to Maulatena Hurrat al-Malika, he said "I have been blessed by Allah ta'ala with a son." This mubarak son is "nurun min nur". He is a Godly light which has emanated from another Godly light, the Imam Amir himself. But when the Imam Amir carries this mubarak son on his mubarak hands, it is NURUN ALA NUR, one Godly light upon another!
Some prophetic passages of Imam Amir from the Sijil:
"God's noblest gift to the Prince of the Faithful, the greatest and the most widely renowned, the most brilliant in honour and distinction, is that recently conferred upon him by the birth of a child, pure and highly prized, virtuous and pious, on the night that ushered in the dawn of Sunday the fourth of the month of Rabi-ul-Akhir of the year 524. The pulpits of the world have exhaled fragrance on the proclamation (therefrom) of his name, and the hopes of all men, of the people of the plains and of the dwellers in cities are directed to the wealth-imparting clouds of his beneficence. The darkness of night hath been illumined by the light of his noble presence and by the shining beauty of his countenance, and through him the necklace of disjointed precious jewels are strung, to add increased lustre to the brilliant dynasty of the Fatimites. God hath brought him forth from the lineage of the Prophet, like as light is brought forth from light ("nurun min nur" - see above), and the Prince of the Faithful hath obtained, through his birth, showers of brilliant sparks proceeding from the flint and steel of felicity. He hath named him at-Tayyib, for the sweetness of his nature, and he hath surnamed him Abu'l - Kasim, the surname of his ancestor the Prophet of true guidance, from whose substance his substance hath sprung."
INDICATIONS OF PROPHECY: "through him the necklace of DISJOINTED PRECIOUS JEWELS are strung, to add increased lustre to the brilliant dynasty of the Fatimites." [The understanding here is that the necklace of IMAMATE that would have been disjointed or "broken" by the assassination of Imam Amir is strung again by God's Gift of an Heir, i.e., Imam Tayyib.] "God hath brought him forth from the lineage of the Prophet, like as light is brought forth from light, and the Prince of the Faithful hath obtained, through his birth, showers of brilliant sparks PROCEEDING FROM THE FLINT AND STEEL OF FELICITY" [This is a direct prophetic allusion to the steel weapons of Imam Amir's impending Shahadat.]
"He prayeth that God may grant unto him, through the birth of this child, the accomplishment of his furthest hopes, that he may through him be linked with the Imamate as long as day continues to be joined unto night; that God may make this child a refuge for the truly directed, a living proof against them that deny, a help unto them that are under constraint, a succourer unto them that seek assistance, an asylum to them that are in fear, and a source of happiness to the patient; that the world through him may attain its most abundant happiness and prosperity, and that each day, as it ariseth, may disclose its pearly teeth in smiles. By Knowledge of these tidings may the necklace of happiness be strung, and their sweet fragrance exhaled as that of fresh aloes, wood from Mandal, and of camphor. Be this Known unto thee and make it known, with the permission of God Most High.
Written on the day above mentioned. May God bless his Apostle our Lord Muhammad and his family the pure Imams, hail them with salutations of peace, exalt them and honour them unto the last."
INDICATION OF PROPHECY: "He prayeth that God may grant unto him, through the birth of this child, the accomplishment of his furthest hopes, that he may through him be linked with the Imamate as long as DAY CONTINUES TO BE JOINED UNTO NIGHT." [The prophetic meaning here is that the birth of Imam Tayyib CONNECTS the Imamate of zahir or "day", unto the Imamate of batin, "night".]
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Re: My Ramadhan Gift to Br. Hassantayyebi
Regarding Imam al-Tayyib Abul Qasim (AS), 21st "Mustalian" Imam and Fatimid Caliph.
I have chosen to provide a brief overview and history of Imam Tayyib from a French article, "Da'Wa Fatimide" by Jean Moncelon (University of Sanaa). The translation is mine, and I have supplemented it with the names of certain additional characters in the story, as well as slight variations of the facts, as presented on mumineen.org. Please note that I have retained the dates C.E. that are used in Msr. Moncelon's article. A consideration of several themes introduced here will hopefully lead us to a satisfactory Meditation at the end of our studies.
Here follows the article:
"In 1130 C.E., the 20th Fatimid Imam, al-Amir, was assassinated in Cairo, in all probability by the emissaries of the Nizarites. He left behind a spouse, and a son age one, whose birth had been announced in Yemen as his heir, at-Tayyib Abu-l-Qasim. The regency was secured by 'Abd al-Majid, a cousin of al-Amir, assisted by his first vizier (Hazarmard); then by a second, more ambitious one, Abu Ali Kutayfat, who before long deposed 'Abd al-Majid and proclaimed the end of the Fatimid dynasty (along with a return to Ithna-Asharism)."
"But Abu Ali Kutayfat was overturned in a revolution on the 8th of December 1131, and 'Abd al-Majid regained his freedom. However a month later, al-Majid invested HIMSELF and proclaimed himself Imam in place of at-Tayyib, with the name of al-Hafiz li-Din Allah (February 1132). At the announcement of this commotion in Yemen, two parties were formed, that of al-Hafiz, supported by the Zuray'ides of Aden, and a LEGITIMIST party, remaining faithful to at-Tayyib, to which adhered the principal da'is of the Yemenites."
"According to the Yemenite tradition of Ibrahim al-Hamidi, not only did at-Tayyib escape, but found refuge in some part of the Maghreb. Al-Amir had entrusted the custody of his son to a small group of five faithful da'is, among whom was his BA'AB, a certain Ibn Madyan." (Mumineen.org also names Naslaan, al-Azizi, Raslaan, and Qunis as members of this group.)
"Shortly after the death of the Imam, these da'is were arrested and executed on the order of Abu Ali Kutayfat. However Ibn Madyan had entrusted at-Tayyib to his brother-in-law (mumineen.org says "son-in-law"), Abu Ali, who departed Cairo for the Maghreb with the child before it became urgent." (Here we have one more minor though interesting discrepancy: Mumineen.org says, "After Imam Tayyib entered into 'satr' towards the westward lands, the palace Misr became empty of the true believers, as did the homes of Al-Qahera, as 600 Muminaat emigrated westward".) According to Moncelon's Yemenite sources, "the families of those loyal to the 21st Imam HAD ALREADY PRECEDED HIM THERE, fleeing the persecution."
Whatever we wish to make of the details here, it is important to note that the Occultation of Imam Tayyib was to some extent "an emigration of the Faithful out of Egypt", similar to the one led by Prophet Musa (AS). Although we cannot know to what extent the group loyal to Imam Tayyib ACTUALLY accompanied him into 'satr', we will pick up some suggestive threads from Moncelon's article and in our proposed Meditation (below), that allow for at least the POSSIBILITY that he was surrounded by a Community.
Moncelon mentions in particular "a singular history brought back by the 51st da'i, Tahir Sayf ad-Din (d. 1965 C.E.), from the celebrated Yemenite da'i Ali b. Muhammad b. al-Walid. According to this account, a merchant who was originally from Andalusia went to Egypt to deal in valuable artifacts; departing after a number of very successful transactions with only a single crystal vase whose price was deemed too high by his customers to purchase from him. In the Maghreb, he met up with a 'friend' who assured him that he would find a purchaser for what he had, on the other side of the mountains. But the two merchants were stopped at a pass by a soldier who prevented them from continuing."
"Finally, the friend obtained license for them to proceed, and the following day they arrived at an encampment with a sumptuous tent elevated in the center. After having offered the appropriate greetings, they were ushered into the presence of the "Prince" at-Tayyib. At sight of him, the Andalusian merchant felt penetrated by veneration. The Prince asked him for news of Cairo, as one who knew the place well. He also spoke to him about the old tradesman from whom the merchant had acquired the costly crystal vase. Agreeing to buy it, he entrusted to him ADDITIONAL monies to acquire two others still in the tradesman's possession, of which he gave a precise description!"
"Upon his return to Egypt, the merchant told his story to this old man, who fell upon his knees in astonishment; explaining to him that ALL the vases in question came from the estate of Al-Amir, who had entrusted them to him 'in case there was a need'. The merchant bought them and returned to the Prince with a letter from the old man."
The central role of the crystal vase(s) in this narrative is a strong indicator of the authenticity of the tradition. As I have taken some pains to elaborate elsewhere, these objects were in many respects the MOST SYMBOLIC of the Fatimid treasures. They would certainly have been understood by the Imams to be the "clearest" metaphor of the Nur Muhammadani, and in this capacity would have served as initiatory objects to open the eyes of others!
To recap a passage from an article I quoted before:
"All these rock crystal items seem to be containers of some sort, either goblets for drinking or ewers and basins for holding liquids. This recalls the magical qualities that rock crystal was supposed to possess; Romberg quotes pseudo-Aristotle: 'Kings use [rock crystal] for the production of vessels in the firm belief that it is beneficial to drink out of them. It is said that if a man procures himself a vessel of rock crystal to drink from, the illness of craving for water does not affect him'.
Cups of crystal are mentioned repeatedly in the Qur’an as one of the many things the Believer has to look forward to in Paradise, for example Sura 37 verses 45-7:
'Round will be passed to them a cup from a clear-flowing fountain,
crystal-white, of a taste delicious to those who drink (thereof),
free from headiness; nor will they suffer intoxication therefrom.'
The tradition of carving rock crystal in Egypt was masterful and the purest crystals were imported from Arabia and Basra, and the islands of Zanj in East Africa. Nasir-i-Khusraw also says the Yemen was a source of pure rock crystal, and that prior to discovering this source, lesser quality rock crystal was imported from the Maghreb and India. The skill required to hollow out a piece of crystal without blemishing it meant that relief decoration was often kept to a minimum, unlike other media in Islamic art."
As we move into our concluding Meditation, let us keep in mind this crystal, and the "clear-flowing fountain, crystal-white, of a taste delicious to those who drink (thereof)".
I have chosen to provide a brief overview and history of Imam Tayyib from a French article, "Da'Wa Fatimide" by Jean Moncelon (University of Sanaa). The translation is mine, and I have supplemented it with the names of certain additional characters in the story, as well as slight variations of the facts, as presented on mumineen.org. Please note that I have retained the dates C.E. that are used in Msr. Moncelon's article. A consideration of several themes introduced here will hopefully lead us to a satisfactory Meditation at the end of our studies.
Here follows the article:
"In 1130 C.E., the 20th Fatimid Imam, al-Amir, was assassinated in Cairo, in all probability by the emissaries of the Nizarites. He left behind a spouse, and a son age one, whose birth had been announced in Yemen as his heir, at-Tayyib Abu-l-Qasim. The regency was secured by 'Abd al-Majid, a cousin of al-Amir, assisted by his first vizier (Hazarmard); then by a second, more ambitious one, Abu Ali Kutayfat, who before long deposed 'Abd al-Majid and proclaimed the end of the Fatimid dynasty (along with a return to Ithna-Asharism)."
"But Abu Ali Kutayfat was overturned in a revolution on the 8th of December 1131, and 'Abd al-Majid regained his freedom. However a month later, al-Majid invested HIMSELF and proclaimed himself Imam in place of at-Tayyib, with the name of al-Hafiz li-Din Allah (February 1132). At the announcement of this commotion in Yemen, two parties were formed, that of al-Hafiz, supported by the Zuray'ides of Aden, and a LEGITIMIST party, remaining faithful to at-Tayyib, to which adhered the principal da'is of the Yemenites."
"According to the Yemenite tradition of Ibrahim al-Hamidi, not only did at-Tayyib escape, but found refuge in some part of the Maghreb. Al-Amir had entrusted the custody of his son to a small group of five faithful da'is, among whom was his BA'AB, a certain Ibn Madyan." (Mumineen.org also names Naslaan, al-Azizi, Raslaan, and Qunis as members of this group.)
"Shortly after the death of the Imam, these da'is were arrested and executed on the order of Abu Ali Kutayfat. However Ibn Madyan had entrusted at-Tayyib to his brother-in-law (mumineen.org says "son-in-law"), Abu Ali, who departed Cairo for the Maghreb with the child before it became urgent." (Here we have one more minor though interesting discrepancy: Mumineen.org says, "After Imam Tayyib entered into 'satr' towards the westward lands, the palace Misr became empty of the true believers, as did the homes of Al-Qahera, as 600 Muminaat emigrated westward".) According to Moncelon's Yemenite sources, "the families of those loyal to the 21st Imam HAD ALREADY PRECEDED HIM THERE, fleeing the persecution."
Whatever we wish to make of the details here, it is important to note that the Occultation of Imam Tayyib was to some extent "an emigration of the Faithful out of Egypt", similar to the one led by Prophet Musa (AS). Although we cannot know to what extent the group loyal to Imam Tayyib ACTUALLY accompanied him into 'satr', we will pick up some suggestive threads from Moncelon's article and in our proposed Meditation (below), that allow for at least the POSSIBILITY that he was surrounded by a Community.
Moncelon mentions in particular "a singular history brought back by the 51st da'i, Tahir Sayf ad-Din (d. 1965 C.E.), from the celebrated Yemenite da'i Ali b. Muhammad b. al-Walid. According to this account, a merchant who was originally from Andalusia went to Egypt to deal in valuable artifacts; departing after a number of very successful transactions with only a single crystal vase whose price was deemed too high by his customers to purchase from him. In the Maghreb, he met up with a 'friend' who assured him that he would find a purchaser for what he had, on the other side of the mountains. But the two merchants were stopped at a pass by a soldier who prevented them from continuing."
"Finally, the friend obtained license for them to proceed, and the following day they arrived at an encampment with a sumptuous tent elevated in the center. After having offered the appropriate greetings, they were ushered into the presence of the "Prince" at-Tayyib. At sight of him, the Andalusian merchant felt penetrated by veneration. The Prince asked him for news of Cairo, as one who knew the place well. He also spoke to him about the old tradesman from whom the merchant had acquired the costly crystal vase. Agreeing to buy it, he entrusted to him ADDITIONAL monies to acquire two others still in the tradesman's possession, of which he gave a precise description!"
"Upon his return to Egypt, the merchant told his story to this old man, who fell upon his knees in astonishment; explaining to him that ALL the vases in question came from the estate of Al-Amir, who had entrusted them to him 'in case there was a need'. The merchant bought them and returned to the Prince with a letter from the old man."
The central role of the crystal vase(s) in this narrative is a strong indicator of the authenticity of the tradition. As I have taken some pains to elaborate elsewhere, these objects were in many respects the MOST SYMBOLIC of the Fatimid treasures. They would certainly have been understood by the Imams to be the "clearest" metaphor of the Nur Muhammadani, and in this capacity would have served as initiatory objects to open the eyes of others!
To recap a passage from an article I quoted before:
"All these rock crystal items seem to be containers of some sort, either goblets for drinking or ewers and basins for holding liquids. This recalls the magical qualities that rock crystal was supposed to possess; Romberg quotes pseudo-Aristotle: 'Kings use [rock crystal] for the production of vessels in the firm belief that it is beneficial to drink out of them. It is said that if a man procures himself a vessel of rock crystal to drink from, the illness of craving for water does not affect him'.
Cups of crystal are mentioned repeatedly in the Qur’an as one of the many things the Believer has to look forward to in Paradise, for example Sura 37 verses 45-7:
'Round will be passed to them a cup from a clear-flowing fountain,
crystal-white, of a taste delicious to those who drink (thereof),
free from headiness; nor will they suffer intoxication therefrom.'
The tradition of carving rock crystal in Egypt was masterful and the purest crystals were imported from Arabia and Basra, and the islands of Zanj in East Africa. Nasir-i-Khusraw also says the Yemen was a source of pure rock crystal, and that prior to discovering this source, lesser quality rock crystal was imported from the Maghreb and India. The skill required to hollow out a piece of crystal without blemishing it meant that relief decoration was often kept to a minimum, unlike other media in Islamic art."
As we move into our concluding Meditation, let us keep in mind this crystal, and the "clear-flowing fountain, crystal-white, of a taste delicious to those who drink (thereof)".
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serendipity
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Re: My Ramadhan Gift to Br. Hassantayyebi
INTRODUCTION to the Meditation: "On the Jazira Khadra".
In recent years, Ithna-Ashariya mullahs have tended to disavow the tradition of the Jazira Khadra' because much of the data contained in its narrative is inconvenient for them or irrelevant to their belief system. For instance, the circumstance of GEOGRAPHY, which utilizes the Maghreb (and regions west or south of it) evokes from them the criticism that "to introduce such a distant place, difficult to access and in the middle of the sea, as the Imam's domicile -- is, to say the least, unfair and unreasonable!"
The author of the traditional narrative is Fadl b. Yahya Tayyibi. He has written that he first heard the story of Jazira Khadra' in the shrine of Imam Husayn [in Karbala] on the 15th night of Sha'ban, 699 H (1299 CE), and proceeds to relate the story on the authority of Zayn al-Din 'Ali b. Fadil Mazandarani. Among the 'irrelevancies' contained in the narrative, from an Ithna-Ashariya perspective, is one particular datum that is quite interesting from a Tayyibi "Mustalian" perspective. This is the statement that Zayn al-Din's most important informant, Sayyid Shams al-Din, is one of the sons of the Imam, and that between him and the Imam of ghaybat there was "a distance of five generations". Now if one does a simple calculation of the period between Imam Tayyib's ghaybat (c. 525 H) and the date Fadl b. Yahya Tayyibi first heard this story in the shrine of Imam Husayn (AS), 699 H., the result is almost exactly 175 years. Divide that by 5 and you arrive at an 'average' of 35 years for each Imam of the batin period commencing with Imam Tayyib (AS). While this cannot possibly be meaningful to a Twelver, it makes fine sense to a Mustalian!
I would suggest that the potential value this narrative possesses for us is as a tool to help us APPROACH the Imam az Zaman to PRAY WITH (AND FOR) US. In this way it can be used as a Wasilah. Understood in this manner, the DESCRIPTIVE setting of the Jazira Khadra' is not so much a matter of GEOGRAPHY for us. (I would be the first to admit that there is no particular reason to insist that the Imam's domain is ACTUALLY IN THIS SAME LOCALE TODAY!) It is merely a way to establish a mood and state of mind for our meditation.
Following then are the portions of the original narrative that provide us materials for embarking on our own journey of prayer. I have included the narrator's travelogue, to help us begin where the Imams of batin did, on the vast expanse of the MAGHREB.
Journey to the Jazira Khadra'
From the first-person account of Zayn al-Din 'Ali b. Fadil Mazandarani:
"I was engaged in studying with Shaykh 'Abd al-Rahim Hanafi and Shaykh Zayn al-Din 'Ali Andalusi in Damascus. Shaykh Zayn al-Din was a pious man, and held good opinion about the Shi'a and their scholars, and used to respect them. I stayed with him for a while and benefitted from his lectures. It so happened that he had to travel to Egypt. Since we liked each other, he decided to take me with him. We travelled together to Egypt and he chose to live in Cairo. We lived in the most favorable condition there for nine months. On one of the days he received a letter from his father, requesting him to return because he was seriously ill and wished to see him before his death. The shaykh wept upon reading the letter and decided to travel to Andalusia. I also accompanied him in this journey.
When we arrived in the first town of the peninsula, I became seriously ill and could not move at all. The shaykh became troubled over my condition. He entrusted me to the preacher of the town, asking him to take care of me and he continued on his journey to his city. My illness lasted for three days and gradually I started getting better. I came out of the house and strolled in the streets. There I saw some caravans that had come from the mountainous region with goods to sell. I engaged in conversation with them and they told me that they had come from the Berber region which is close to the islands of the Rafidis (Shi'is). When I heard about the islands of the Rafidis I became eager to visit them. They told me that the distance between this town and the islands was twenty-five days of journey, of which for some two days there is no water to be found. To cross those two days I hired a donkey, and the rest of the journey I travelled on foot.
I went on until I reached the islands of the Rafidis which were fortified with a strong wall and tall, sturdy watch towers. I entered the mosque of the city and it was a spacious mosque. The people started coming to the mosque and following the Shi'i practice they performed their ablutions and entered. The congregational prayer began and after it was over they offered their supplications. Then they saw me and inquired about me. I told them my story and informed them that I was originally from Iraq. When they found out that I was a member of the Shi'a, they respected me and fixed me a place in one of the rooms in the mosque. The leader of the prayer showed his respect to me and never left me alone at any time.
After about forty days, seven ships anchored off shore. From the largest vessel a handsome-looking person emerged. He came to the mosque and performed his ablutions in accordance with Shi'i teachings and offered his noon and afternoon prayers. After the prayers were over he came towards me, greeted me -- mentioning my and my father's name. I was surprised and said: "Did you learn of my name during my journey from Damascus to Cairo or from Cairo to Andalusia?" He replied, "No. Rather, your name, and your father's name, as well as your features and characteristics have reached me. I will take you back with myself to the Jazira Khadra' (Ever-Green Island)." First he sojourned there for a week and completed his work, then we set off.
After some sixteen days had passed on the sea, my attention was drawn by the clear waters in the middle of the sea. That man whose name was Muhammad, asked me as to what had drawn my attention. I said that the waters of this region had a different color. At that he told me that this was the White Sea and that the Jazira Khadra' was there. "These waters are a life fortification surrounding us and protecting us in such a way by God's help." I drank some of the water in that region and it was as sweet as the water of the Euphrates. We disembarked from the ship and went to the city. The city was prosperous and full of fruit trees. It had a number of market places filled with goods and the inhabitants of the city lived most happily. My heart was filled with joy.
My friend Muhammad took me to his house. After we had rested for a while we went to the congregational mosque. Large crowds had gathered in the mosque. In the midst of all these people was a prominent and awe-inspiring person whose imposing features I cannot describe. His name was Sayyid Shams al-Din Muhammad. People were gathered around him studying the Arabic language, the Qur'an and other religious sciences. When I came into his presence he welcomed me and made me sit close to him. He enquired about my health and told me that it was he who had sent Shaykh Muhammad to fetch me. Then he ordered one of the rooms in the mosque to be prepared for my stay. I remained there and ate my meals with Sayyid Shams al-Din and his companions. Eighteen days passed in this way.
Then the Sayyid took me by the hand and we went out of the city. I saw lush trees, and fruit and flower gardens, the like of which I had not seen in Syria and Iraq. While we were strolling we met a handsome looking man who greeted us. I asked the Sayyid if he knew the man. He said: "Do you see this tall mountain?" I answered, "Yes." "In the middle of this mountain there is a beautiful home, with a sweet water spring under the trees, and," he continued, "there is a dome made of bricks there. This man and his other companions are the servants of this dome and the court. Every Friday morning I go there and meet with the Imam of the Age. After saying two units of prayer I find the paper on which all the problems that I need a response for are written. It is appropriate that you too should go there and meet the Imam in that dome."
Hence, I began to walk towards the mountain. I found the dome as he had said, and saw the two servants I had seen before. I requested to see the Imam (peace be upon him). They said it was not possible and that they had no permission to admit anyone. So I said to them: "Pray for me." This they agreed to and prayed for me. I descended the mountain and went to the house of Sayyid Shams al-Din. He was not at home. I went to the house of Shaykh Muhammad with whom I had been on the boat, and related to him my experience on the mountain and told him that the two servants did not permit me to see the Imam. Shaykh Muhammad told me at this time that Sayyid Shams al-Din was one of the sons of the Imam, and that between him and the Imam of ghaybat there was a distance of five generations."
After this the narrator relates some final conversations he has with the Sayyid Shams al-Din, and at the very end he is told: "Until now you too have seen the Imam twice without recognizing him." The story ends with the narrator's declaration: "The Sayyid imposed upon me the duty of not extending my stay in the Maghreb, and of returning immediately to Iraq. I faithfully obeyed his command."
Some Suggestions for Working with "Jazira Khadra":
As any informed reader can see for him/herself, the detail of this narrative is as much symbolic as it is descriptive. Among other things this should alert us to the INITIATORY nature of the account. I won't take the time here to discuss all of the various NUMBERS that are intentionally sprinkled throughout the text. But in light of what I said above about the significance of "crystal", I would emphasize how important it is for us to enter the "white sea, with its clear sweet waters", to undertake ANY work of spiritual intentionality. Even if you choose to understand this only in terms of the customary ablutions or purification that should precede prayer, you will have gotten a part of the meaning!
The CENTRAL paradox or mystery has to do with the suggestion of the Sayyid Shams al-Din, that our narrator should approach the Imam at the dome on the mountain, even though apparently this is not allowed! What could possibly be the reason for this? Well, note once again the presence there of "a sweet water spring under the trees". Also note that the "two servants/companions" of the man, seen by the narrator while strolling, are the same two men he encounters on the mountain. They clearly acknowledge to him they have no "permission" to admit anyone to SEE the Imam, which is a literal truth. But their presence assures us he is there! In the context of Ismaili tradition they are literally the ba'ab (door); or more exactly, the TWO attendants (the abwaab and hujaj, or hujja) who remain with the Imam in ghaybat.
The actual CLUE to "accessing" the Imam, which is alluded to again and again throughout this account, is prayer. In fact it is the ONLY reason to go to the mountain at all, as Sayyid Shams al-Din said in the first place: "Every Friday morning I go there and 'meet' with the Imam of the Age. After saying two units of prayer I 'find' the paper on which all the problems that I need a response for are written. It is appropriate that you too should go there and meet the Imam in that dome." Read with eyes of spirit, our WASILAH is our 'meeting' with the Imam; the dome on the mountain, the hallowed SPACE of our prayers; the 'paper' on which the problems needing response are 'written' is the tabula rasa or clean slate of OUR MIND (properly PURIFIED beforehand, for prayer).
I respectfully submit these remarks for your consideration.
Serendipity
In recent years, Ithna-Ashariya mullahs have tended to disavow the tradition of the Jazira Khadra' because much of the data contained in its narrative is inconvenient for them or irrelevant to their belief system. For instance, the circumstance of GEOGRAPHY, which utilizes the Maghreb (and regions west or south of it) evokes from them the criticism that "to introduce such a distant place, difficult to access and in the middle of the sea, as the Imam's domicile -- is, to say the least, unfair and unreasonable!"
The author of the traditional narrative is Fadl b. Yahya Tayyibi. He has written that he first heard the story of Jazira Khadra' in the shrine of Imam Husayn [in Karbala] on the 15th night of Sha'ban, 699 H (1299 CE), and proceeds to relate the story on the authority of Zayn al-Din 'Ali b. Fadil Mazandarani. Among the 'irrelevancies' contained in the narrative, from an Ithna-Ashariya perspective, is one particular datum that is quite interesting from a Tayyibi "Mustalian" perspective. This is the statement that Zayn al-Din's most important informant, Sayyid Shams al-Din, is one of the sons of the Imam, and that between him and the Imam of ghaybat there was "a distance of five generations". Now if one does a simple calculation of the period between Imam Tayyib's ghaybat (c. 525 H) and the date Fadl b. Yahya Tayyibi first heard this story in the shrine of Imam Husayn (AS), 699 H., the result is almost exactly 175 years. Divide that by 5 and you arrive at an 'average' of 35 years for each Imam of the batin period commencing with Imam Tayyib (AS). While this cannot possibly be meaningful to a Twelver, it makes fine sense to a Mustalian!
I would suggest that the potential value this narrative possesses for us is as a tool to help us APPROACH the Imam az Zaman to PRAY WITH (AND FOR) US. In this way it can be used as a Wasilah. Understood in this manner, the DESCRIPTIVE setting of the Jazira Khadra' is not so much a matter of GEOGRAPHY for us. (I would be the first to admit that there is no particular reason to insist that the Imam's domain is ACTUALLY IN THIS SAME LOCALE TODAY!) It is merely a way to establish a mood and state of mind for our meditation.
Following then are the portions of the original narrative that provide us materials for embarking on our own journey of prayer. I have included the narrator's travelogue, to help us begin where the Imams of batin did, on the vast expanse of the MAGHREB.
Journey to the Jazira Khadra'
From the first-person account of Zayn al-Din 'Ali b. Fadil Mazandarani:
"I was engaged in studying with Shaykh 'Abd al-Rahim Hanafi and Shaykh Zayn al-Din 'Ali Andalusi in Damascus. Shaykh Zayn al-Din was a pious man, and held good opinion about the Shi'a and their scholars, and used to respect them. I stayed with him for a while and benefitted from his lectures. It so happened that he had to travel to Egypt. Since we liked each other, he decided to take me with him. We travelled together to Egypt and he chose to live in Cairo. We lived in the most favorable condition there for nine months. On one of the days he received a letter from his father, requesting him to return because he was seriously ill and wished to see him before his death. The shaykh wept upon reading the letter and decided to travel to Andalusia. I also accompanied him in this journey.
When we arrived in the first town of the peninsula, I became seriously ill and could not move at all. The shaykh became troubled over my condition. He entrusted me to the preacher of the town, asking him to take care of me and he continued on his journey to his city. My illness lasted for three days and gradually I started getting better. I came out of the house and strolled in the streets. There I saw some caravans that had come from the mountainous region with goods to sell. I engaged in conversation with them and they told me that they had come from the Berber region which is close to the islands of the Rafidis (Shi'is). When I heard about the islands of the Rafidis I became eager to visit them. They told me that the distance between this town and the islands was twenty-five days of journey, of which for some two days there is no water to be found. To cross those two days I hired a donkey, and the rest of the journey I travelled on foot.
I went on until I reached the islands of the Rafidis which were fortified with a strong wall and tall, sturdy watch towers. I entered the mosque of the city and it was a spacious mosque. The people started coming to the mosque and following the Shi'i practice they performed their ablutions and entered. The congregational prayer began and after it was over they offered their supplications. Then they saw me and inquired about me. I told them my story and informed them that I was originally from Iraq. When they found out that I was a member of the Shi'a, they respected me and fixed me a place in one of the rooms in the mosque. The leader of the prayer showed his respect to me and never left me alone at any time.
After about forty days, seven ships anchored off shore. From the largest vessel a handsome-looking person emerged. He came to the mosque and performed his ablutions in accordance with Shi'i teachings and offered his noon and afternoon prayers. After the prayers were over he came towards me, greeted me -- mentioning my and my father's name. I was surprised and said: "Did you learn of my name during my journey from Damascus to Cairo or from Cairo to Andalusia?" He replied, "No. Rather, your name, and your father's name, as well as your features and characteristics have reached me. I will take you back with myself to the Jazira Khadra' (Ever-Green Island)." First he sojourned there for a week and completed his work, then we set off.
After some sixteen days had passed on the sea, my attention was drawn by the clear waters in the middle of the sea. That man whose name was Muhammad, asked me as to what had drawn my attention. I said that the waters of this region had a different color. At that he told me that this was the White Sea and that the Jazira Khadra' was there. "These waters are a life fortification surrounding us and protecting us in such a way by God's help." I drank some of the water in that region and it was as sweet as the water of the Euphrates. We disembarked from the ship and went to the city. The city was prosperous and full of fruit trees. It had a number of market places filled with goods and the inhabitants of the city lived most happily. My heart was filled with joy.
My friend Muhammad took me to his house. After we had rested for a while we went to the congregational mosque. Large crowds had gathered in the mosque. In the midst of all these people was a prominent and awe-inspiring person whose imposing features I cannot describe. His name was Sayyid Shams al-Din Muhammad. People were gathered around him studying the Arabic language, the Qur'an and other religious sciences. When I came into his presence he welcomed me and made me sit close to him. He enquired about my health and told me that it was he who had sent Shaykh Muhammad to fetch me. Then he ordered one of the rooms in the mosque to be prepared for my stay. I remained there and ate my meals with Sayyid Shams al-Din and his companions. Eighteen days passed in this way.
Then the Sayyid took me by the hand and we went out of the city. I saw lush trees, and fruit and flower gardens, the like of which I had not seen in Syria and Iraq. While we were strolling we met a handsome looking man who greeted us. I asked the Sayyid if he knew the man. He said: "Do you see this tall mountain?" I answered, "Yes." "In the middle of this mountain there is a beautiful home, with a sweet water spring under the trees, and," he continued, "there is a dome made of bricks there. This man and his other companions are the servants of this dome and the court. Every Friday morning I go there and meet with the Imam of the Age. After saying two units of prayer I find the paper on which all the problems that I need a response for are written. It is appropriate that you too should go there and meet the Imam in that dome."
Hence, I began to walk towards the mountain. I found the dome as he had said, and saw the two servants I had seen before. I requested to see the Imam (peace be upon him). They said it was not possible and that they had no permission to admit anyone. So I said to them: "Pray for me." This they agreed to and prayed for me. I descended the mountain and went to the house of Sayyid Shams al-Din. He was not at home. I went to the house of Shaykh Muhammad with whom I had been on the boat, and related to him my experience on the mountain and told him that the two servants did not permit me to see the Imam. Shaykh Muhammad told me at this time that Sayyid Shams al-Din was one of the sons of the Imam, and that between him and the Imam of ghaybat there was a distance of five generations."
After this the narrator relates some final conversations he has with the Sayyid Shams al-Din, and at the very end he is told: "Until now you too have seen the Imam twice without recognizing him." The story ends with the narrator's declaration: "The Sayyid imposed upon me the duty of not extending my stay in the Maghreb, and of returning immediately to Iraq. I faithfully obeyed his command."
Some Suggestions for Working with "Jazira Khadra":
As any informed reader can see for him/herself, the detail of this narrative is as much symbolic as it is descriptive. Among other things this should alert us to the INITIATORY nature of the account. I won't take the time here to discuss all of the various NUMBERS that are intentionally sprinkled throughout the text. But in light of what I said above about the significance of "crystal", I would emphasize how important it is for us to enter the "white sea, with its clear sweet waters", to undertake ANY work of spiritual intentionality. Even if you choose to understand this only in terms of the customary ablutions or purification that should precede prayer, you will have gotten a part of the meaning!
The CENTRAL paradox or mystery has to do with the suggestion of the Sayyid Shams al-Din, that our narrator should approach the Imam at the dome on the mountain, even though apparently this is not allowed! What could possibly be the reason for this? Well, note once again the presence there of "a sweet water spring under the trees". Also note that the "two servants/companions" of the man, seen by the narrator while strolling, are the same two men he encounters on the mountain. They clearly acknowledge to him they have no "permission" to admit anyone to SEE the Imam, which is a literal truth. But their presence assures us he is there! In the context of Ismaili tradition they are literally the ba'ab (door); or more exactly, the TWO attendants (the abwaab and hujaj, or hujja) who remain with the Imam in ghaybat.
The actual CLUE to "accessing" the Imam, which is alluded to again and again throughout this account, is prayer. In fact it is the ONLY reason to go to the mountain at all, as Sayyid Shams al-Din said in the first place: "Every Friday morning I go there and 'meet' with the Imam of the Age. After saying two units of prayer I 'find' the paper on which all the problems that I need a response for are written. It is appropriate that you too should go there and meet the Imam in that dome." Read with eyes of spirit, our WASILAH is our 'meeting' with the Imam; the dome on the mountain, the hallowed SPACE of our prayers; the 'paper' on which the problems needing response are 'written' is the tabula rasa or clean slate of OUR MIND (properly PURIFIED beforehand, for prayer).
I respectfully submit these remarks for your consideration.
Serendipity
Re: My Ramadhan Gift to Br. Hassantayyebi
Good research, Brother. Keep it up.
Re: My Ramadhan Gift to Br. Hassantayyebi
Serendipity,
I had the good fortune of listening the account mentioned by you about the crystal vase and Imam Tayyib in this year's Muharram discourse by Syedna in Mumbai.
The Prophet(PBUH) did not leave the community in limbo but left Maula Ali as his guide and he in turn left the Imams as his guide. Calling myself as a faithful, I cannot ever imagine that the Imams left their followers in limbo. If Imam Tayyib(AS) went into seclusion without leaving any guide, then he was wrong. If he was wrong then his predeccessor was wrong and the chain would go to the Prophet.
Imam Mustansir himself laid the foundation of transferring the dawat in the hands of the Daii. He instructed his Bab'ul abwaab - Syedna Muayyad Shirazi - to train Syedna Lamak. The knowledge from Syedna Lamak and Maulatena Hurratul Maleka passed onto Syedna Zoeb, the 1st Daiil Mutlaq.
We, Dawoodi Bohra's believe that the chain of nass
has passed onto the present 52nd Daii.
We, as a community, do not go out in search of the current Imam(AS). He will come out of seclusion and grant us the utmost pleasure of looking at his glowing face -'the noor of Allah' - but he will do so by the will of Allah. At present, we can only beseech Allah to give us this utmost pleasure. In the meanwhile, we look up to the guide provided by the Imam himself.
I hope you find the truth in your endeavors.
Salaams,
Simon
I had the good fortune of listening the account mentioned by you about the crystal vase and Imam Tayyib in this year's Muharram discourse by Syedna in Mumbai.
The Prophet(PBUH) did not leave the community in limbo but left Maula Ali as his guide and he in turn left the Imams as his guide. Calling myself as a faithful, I cannot ever imagine that the Imams left their followers in limbo. If Imam Tayyib(AS) went into seclusion without leaving any guide, then he was wrong. If he was wrong then his predeccessor was wrong and the chain would go to the Prophet.
Imam Mustansir himself laid the foundation of transferring the dawat in the hands of the Daii. He instructed his Bab'ul abwaab - Syedna Muayyad Shirazi - to train Syedna Lamak. The knowledge from Syedna Lamak and Maulatena Hurratul Maleka passed onto Syedna Zoeb, the 1st Daiil Mutlaq.
We, Dawoodi Bohra's believe that the chain of nass
has passed onto the present 52nd Daii.
We, as a community, do not go out in search of the current Imam(AS). He will come out of seclusion and grant us the utmost pleasure of looking at his glowing face -'the noor of Allah' - but he will do so by the will of Allah. At present, we can only beseech Allah to give us this utmost pleasure. In the meanwhile, we look up to the guide provided by the Imam himself.
I hope you find the truth in your endeavors.
Salaams,
Simon
-
Muslim First
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Re: My Ramadhan Gift to Br. Hassantayyebi
.
Truth is Allah, His Prophets, His book etc. etc.
Pray Salat on time, Zakaat as required, Fast in Ramadan and perform Hajj if possible. Stay away from trouble and Insha-Allah you will achieve what Allah has promised.
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There can be no truth in fairytales. Fairytales are fairytales.I hope you find the truth in your endeavors.
Truth is Allah, His Prophets, His book etc. etc.
Pray Salat on time, Zakaat as required, Fast in Ramadan and perform Hajj if possible. Stay away from trouble and Insha-Allah you will achieve what Allah has promised.
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