In 1970s, there were differences that arose amongst the Ismā’īlī leaders on their fundamental beliefs which ought to be spread in non-Islamic countries, in comparison to those taught in Islāmic countries. It is quite abnormal, wouldn’t you agree, that a movement or followers of religion differ about FUNDAMENTAL BELIEFS.
There are no differences in fundamental beliefs, they are cast in stone. So, what kind of religion changes over time?
Karim Aga Khan held a conference in Paris, in 1975, with the aim of resolving the differences. Like with everything else amongst the Shi’ites, there were differences on this matter too. The Ismā’īlia Association for Pakistan DID NOT adopt the paper that was tabled at the conference.
Despite this, the conference concluded with defining SOME of the fundamental beliefs of Ismā’īlīs. The report of the conference reveals something very interesting. The following text from page 6 on Imāmat, reads:
‘The Imām to be explained as ‘mazhar’ of God, and the relationship between God and the Imām to be related to varying levels of inspiration and communication from God to man.’
The word ‘mazhar’ is Arabic. It refers to an image or manifestation. Hence, Karim Aga Khan become known as the ‘mazhar’ of God.
Now, for the twist. The alleged founder of the Ismā’īlī faith, ‘Abdullāh Ibn Maymūn Al-Qaddāh declared, ‘God is not separate from His manifestations.’ [The Spirit of Islām, Syed Ameer Ali, p.332]
The declaration of Karim Aga Khan caused great problems for the Ismā’īlia in the rural areas of Pakistan. Despite all this commotion, the Ismā’īlī ends his prayer by shaking hands with the person next to him or her and saying to them, ‘may you have the glimpse of the Shah, i.e., Karim Aga Khan’. Ismā’īlīs aspire to have a spiritual glimpse of the Aga Khan before they die.
What makes it more nauseating for the genuine Muslim to realize, is that the photos of Aga Khan are hung from the pillars and walls of the Ismā’īlī prayer halls. These photos are hastily removed before a tour of the prayer hall is conducted for dignitaries and are put back later. This is done so that no one gets the impression that the worshippers are facing or worshipping the Aga Khan – which they do.
For this reason, non-Ismā’īlīs are not permitted to enter a Jamat Khana. The Ismā’īlī deceitfully claims to be Muslim, but when it comes to standing shoulder to shoulder with the Muslim Ummah, they will go to the extent of separating and reciting their own prayer in a secluded corner.
As one goes deeper into the Ismā’īlī religion, he or she will learn that the filth gets more and more bizarre. Let us stop for a moment and reflect, how can human beings worship other human beings, especially human beings like the Aga Khan who fleece them and squander their hard-earned money? Subhānallāh, how has man, the best of creation, fallen to such lows?
Apart from understanding the aspiration of an Ismā’īlī from this article, we also learn that the aspirations of all religions besides Islām differ from the aspirations of true Muslims who follow Islām. This, in essence, is the argument that proponents of the ‘unity of religions’ concept cannot come around and respond to.
May Allāh Ta’ālā guide the lost and save us from falling into their deceit and trickery. Āmīn
- A History of the Agakhani Ismailis, Akbarally Meherally, pp.144-145, Canada, 1991