DR. FARHAD DAFTARY'S Reserch and AGA Khan's Geneaolog

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Since Bevis and Butthead (Hafeez and Nizari) are claiming their HI has pristine lineage, I thought I would post this from mostmerciful.com siteRead it at : http://www.mostmerciful.com/daftary.htm DR. FARHAD DAFTARY'S RESEARCH AND AGA KHAN'S GENEALOGY Dr. Farhad Daftary's publication The Isma'ilis - Their history and doctrines is acclaimed by the majority of the scholars, including the Ismaili scholars, as an actively pursued scholarly research. The author is regarded as an authority on the Ismaili movement. He claims to have devoted more than twenty years of his life to the research and writing of this authoritative history of the Ismailis. It is one of the reasons that this authoritative book of Ismaili history is sold in the Ismaili Jamatkhanas of the world by the Ismaili Institutions and Religious Education Boards. Dr. Daftary who happens to be a distant relative of the Aga Khans acknowledges the thanks of Farideh Aga Khan, who had been to him a constant source of inspiration and assistance over the years of his research and writing. The author also acknowledges the assistance provided by The Institute of Ismaili Studies, London. The Institute had placed at his disposal some rare Ismaili manuscripts. The texts from these documents have been quoted in the book. Since his research of the Ismaili movement the author has been closely associated with the Institute of Ismaili Studies in London. It does not surprise me that Dr. Daftary is not an Ismaili. Ismailis claim that the 'Noor of Allah' that existed within the physical body of Ali has been delegated into the body of Karim Aga Khan throughan uninterrupted physical chain of hereditary descendants. The Ismaili doctrine emphatically advocates and the Ismaili Constitution affirms that the Imamat can only be delegated by the legitimate previous Imam to his own, direct or remoter, male issue. In other words the physical chain of the present Imam must no doubt go back, without any interruption or break, directly to the first Imam Ali (a.s.), the son in law of the prophet of Islam, peace be upon him. Hence, the most important question is; Does the scholarly research by Dr. Farhad Daftarysupport or in effect negate this claim? Many Ismailis possess this voluminous (804 page) authoritative book of their Imams' perplexing history. It is said, more voluminous the book, lower are the possibilities of it being read, from cover to cover. I hereby invite the readers, who may have overlooked the history of their so called 23rd Imam, to read once again what is written between pages 385 to 392 and to find out for themselves; who was this Hasan a.z.s.? Was he a legitimate physical son of the previous Imam or a son of a Da'i (Imam's missionary), named Muhammad? Within these pages, the readers will also learn about the famous heretic Declaration of Qiyama made by this Hasan. The Agakhani Ismaili historians record that this Historical Declaration was made by their 23rd Imam Hasan - ala zikriya-salam, who was the son of their 22nd Imam, Qahir. Majority of the historians record, it was made by the son of a Da'i, Hasan bin Muhammad. This heretic doctrine of Qiyama liberated the Nizari Ismailis of the duties and burdens of Shari'a. Hence, the Nizari Ismailis began praying with their backs to the Qiblah and breaking their fasts and merry making in the middle of the day, during the Holy month of Ramadan. The Nizari Ismailis were called by other Muslims as the Malahida (heretics). The question one may ask is; Are the present day Agakhani Ismailis following the path shown by this enigmatic personality named Hasan? Professor W. Ivanow It is interesting to learn that in the Ismaili Du'a (ritual prayer), which the Agakhani Ismailis proudly recite (even today) in their Jamatkhanas three times a day, the name of their 23rd Imam, which they claim was "Hassan", does not appear. He is the only one, out of the forty-nine descendants, whose name is not mentioned in their prayers. The original Du'a was formulated by the late Aga Khan, decades ago. In lieu of the personal name of their controversial 23rd Imam, Agakhani Ismailis recite a terminology, "ala-Zikrihis-salam". The literal translation of which is; "upon his mention be peace". During 1957 and 1958, Professor W. Ivanow surveyed the enclave of Alamut, where this enigmatic personality was born, lived and died. His survey report was published by the Ismaili Society in 1960 from Tehran, Iran. On page 28 of this survey report entitled Alamut and Lamasar, Professor Ivanow writes: In the Ismaili terminology this kind of blessing, 'blessing be upon his mention,' is used in connection with the mention of the Qaim, the Ismaili term for Mahdi of the day of Resurrection, who is expected, thus belonging to the future, and his real name still remaining unknown. It may be paraphrased as:'Blessings be upon Him, whatever name He may have.' HASAN: a son of Muhammad b. Buzurg-Ummid? Ismaili historians record that Muhammad b. Buzurg-Ummid was a Da'i (a missionary),conducting the work of Dawa'h (inviting people to faith), on behalf of the Fatimid Imam Nizar, who lived in Cairo. Imam Nizar, along with his family members, had been imprisoned by his own relatives. Nizar died in 1097. Here is an interesting passage from Dr. Daftary's book: Our Persian historians explain that Hasan II claimed to be the imam's sole vice-regent and deputy (qa'im maqam va na'ib-i munfarid). (134) At Mu'minabad, Hasan's position as khalifa was explicitly identified with that of the Fatimid caliph al-Mustansir, who had been the imam. After the proclamation of the qiyama, Hasan, in his epistles (fusul) and addresses, apparently hinted that he himself was the imam and the Qa'im al-qiyama, the son of an imam from the progeny of Nizar b. al-Mustansir, though in appearance he had been considered to be the son of Muhammad b. Buzurg-Ummid. (135) At any rate, it seems that Hasan II claimed the imamate in some sense towards the end of his life. (136). Pages 389/390 According to the age old Ismaili Tariqah (practice), the day the previous Imam leaves this world, his son (or, his grandson in the recent case) becomes the next Imam. The world cannot exist even for a day without an Imam, is the Ismaili belief. If so, why Hasan II had to wait until the end of his life and then claim the Imamat, if he was in reality a son of the previous Imam? To learn about the mathematical probabilities for Hasan to be an Imam from the progeny of Nizar b. al-Mustansir, please click QUIZ Dr. Daftary's book was first published in 1990 by Cambridge University Press, Cambridge, New York and Melbourne, Australia. It is available in most of the Public Libraries. ISBN 0-521-37019-1, BP 195-18D33 1990. Please read pages 385 to 392 of this scholarly book to learn more on the subject. ***************************************************A MATHEMATICAL QUIZ The fundamental sum, substance and spirit of the Agakhani Ismaili faith is the Farmans (communications and proclamations), made from time to time, by their Spiritual Leader (Hazar Imam). Imam’s conclusive authority to make these Farmans lies in his claim for being the 49th uninterrupted direct physical descendant of Ali (r.a.), the son-in-law of the Prophet (s.a.s.). The above self-assurance is also acknowledged in The Shia Imami Ismaili Constitution. Ismaili do recite the names of these forty-nine consecutive descendants in their daily ritual prayers. Ismaili historians record that the historical records of three consecutive descendants (Nos. 20, 21, 22) are very sketchy and most of the crucial data are UNAVAILABLE. The reason put forward being; the enemies of the Imams torched these records. Only the names and the years of their death are known to the Ismaili historians. Others doubt if these three ever existed in the History! Nos. Names: (as recited in Ismaili Dua) BIRTH DEATH 19. Nizar (the great, great-grandfather) 1044/45 1095/97 20. Hadi (the great-grandfather) Unknown 1136 21. Muhtadi (the grandfather) Unknown 1157 22. Qahir (the father) Unknown 1162 23. Ala-Zikrihis-Salam* (the son) 1126 1166 * Ala-Zikrihis-Salam is a terminology. His personal name was Hasan. Most of the non-Ismaili historians record he was the son of a Da’i (missionary). The name of his father was Muhammad bin Kiya Buzurgummid. Muhammad was not an Imam but a “Grand Master” of the Assassins of Alamut. To learn how and when Hasan declared himself an Imam, please click DAFTARY The imprisonment of Imam No. 19 (Nizar) happened in Egypt in the end of 488 AH / 1095 AD. It is suggested that his son (No. 20 - Hadi) was also imprisoned. This son is alleged to have escaped some time later. The details, as well as the years of his birth and escape are UNKNOWN. If one was to accept the alleged birth, the imprisonment and the escape, then the year of Hadi's escapement would be sometime after 1095. Hadi (No. 20), settled in Alamut, got married and had a son and a grandson (Imam Nos. 21 and 22). The details of the marriages as well as the years of the births of the children and the grandchildren are not available. The recorded birth year of Hasan, the Imam No. 23 is 520 AH / 1126 AD. Based upon the available (provided) data, one can say that the Ismaili historians are advocating; their Imam Hasan (No. 23), who was born in 1126, had a great-grandfather named Hadi, who got married sometime after 1095. The crucial question is; Are there any records in the history of mankind for any human being having a great-grandfather who was only 30 years old or anyone having a great-grandson within a span of 30 years or less? (1095+31=1126, less one year for the escapee to get married and having a son.) The Mathematical QUIZ Is: What must be the maximum age of Qahir when Hasan was born in 1126 and what must be the maximum age of Muhtadi when Qahir was born, if Muhtadi's father got married sometime after 1095? Note: Please circulate copies of this QUIZ and see if anyone has an answer! P.S.: Recently, a learned Ismaili scholar from Canada asked me to furnish sources of my mentioning; "The recorded birth year of Hasan, the Imam No. 23 is 520 AH / 1126 AD." Here are the two sources: 1) Dr. Farhad Daftary's book; 'The Ismailis: their history and doctrines', 1990. Page 386 (hard cover copy). 2) Ismailia Association for Pakistan's Gujrati history book 'Ismaili Imamono Toonk Itihas', Part 3 - 1975. Page 119 (3rd re-print).

DR. FARHAD DAFTARY'S Reserch and AGA Khan's Geneaolog

DR. FARHAD DAFTARY'S Reserch and AGA Khan's Geneaolog

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