The role of the Imam and the institution of Imamat

By: Sadruddin Noorani, Chicago, USA

The concept of Imamat is central to Shi’a Islam and its Ismaili Tariqah has an intimate sense of what the Imam means in our lives. However, being able to articulate that to others or to speak about the institution of Imamah is an uphill task. In most cases, expressing our own love and devotion towards the Imam is not so simple. Fortunately, within Ismaili history, we have a rich collection of literature associated with our pirs and da’is who have articulated their personal sentiments in the form of poetry. In many ways, Qasidas, Maddohs, Mankhabat, and Nasheeds, provide a language of words and emotions for us to mirror and to reflect upon as we think through how to express our own feelings. As we look through the ages, through different languages and cultures and through different periods of Ismaili history, we see a vast array of symbols and stories that have been drawn upon to articulate each individual’s own understanding of the nature of the Imam in their lives.

The 11th century da’i and poet Hakim Nasir Khusraw describes the Imam in multiple ways. In one poem, he writes of the Fatimid Imam al-Mustansir Billah (a.s.): “My teacher, the healer of my soul, the embodiment of wisdom and glory. O thou, whose face is knowledge, whose body is virtue and heart — wisdom. O thou, instructor of humanity and its object of pride,”.

In another poem the Imam becomes the source of the poet’s own words and is described by Nasir Khusraw as “the hand of God of the world (Yad Allah), the Imam-of-the-Time, has sown the seed of humanity in my speech.”

Several centuries later, Pir Sadr al-Din (700-819) is attributed with composing a ginan in which he says: “Recognize the Imam; then your faith will be the genuine faith, yours will be a place in Paradise. The genuine shine is of gold and silver. Genuine are the words of the Master. The words of the Master are words of light.” Two generations earlier, Pir Sadr al-Din’s grandfather Pir Shams, described the Imam as “a fragrance which enlivens the world.” He noted that even the most unpleasant plant such as the neem tree, smells beautiful when the Imam is in their midst. He writes, “the neem-tree gives off the scent of sandalwood. In that wood lives our beloved.”

However, we should not think that only our pirs and da’is have a monopoly on the articulation of Imamah. Within the South Asian Ismaili traditions, there is a vibrant tradition of geet and within our Arabic and Farsi-speaking Jamats, there is a strong poetic sensibility resulting in qasidas still being composed to this day. A rich and vibrant tradition of Muslim poetry and songs in all styles, languages, and forms increasingly emerging from Europe and North America, gives us a platform to express ourselves in English or any language of our choice. By looking deeply within us and drawing upon our own feelings and emotions, poetry, and song become a way for us to better reflect upon and understand our personal relationship with the Imam-e-Zaman (Imam of the-Time). While words may sometimes fail us, they can be used as tools to express our innermost feelings and desires.

Understanding the role of the Imam through daily rituals

We often speak about the Imam as being present in the Jamatkhana. In the tradition of the subcontinent, the idea of a continuing line of Imams is reinforced upon entering the prayer hall when we recite hai zinda and the Jamat (present congregation) replies qayam paya. This simple act allows us to think beyond the figure of the Imam of the-Time. Rather, it reminds us that there is a continuous line of revealed Imams that stretches back more than 1400 years to Hazrat Ali (a.s.). The idea of a chain of uninterrupted Imams that is destined to continue until the end of time, is a central feature of the Imamat as interpreted by Ismaili Muslims and other Shi’a communities. For Ismailis, we are especially fortunate because our Imam is not only Hazar, present, but also known to us.

Across all religious traditions, there exist a variety of rites and practices through which believers try to seek cleansing and purification. This is because it is through purity of heart, thoughts, speech, and deeds that we are able to nurture spiritual growth, transformation, and proximity to our Creator. In Ismaili tradition we have been blessed by our Imam with several rites and ceremonies. 

Another set of rituals that help us reflect upon the role of the Imam in our lives are the ones surrounding the ghat–paat ceremony, ‘Ghat‘ generally refers to the heart or vessel and ‘Paat‘ means table. The whole ceremony of Ghat-Paat is symbolic with rich layers of meanings and interpretations. In particular, the preparation and drinking of niyaz or Aab-e-Shifa (water of cure/healing) is a practice of Ismailism in many parts of the world and is one of the oldest ritual practices of the Jamats who trace their origin to the Indian Subcontinent. Historically the water, once it has been prepared, has also been called nur, or light. This older word for Aab-e Shifa gives us a glimpse into its importance. This water which we drink is blessed by the Imam in person. We hold this water dear to us because it contains the barakah or blessings of Allah. When we drink this water, we are granted the blessings of Allah. In this way, niyaz can be understood as a symbol for the search of inner purity. This blessing is symbolized by words like safa (purity), shifa (healing), or nur (light), ‘Paak Paani‘ meaning holy or sacred water, ‘Amiras‘ meaning ‘Nectar, and ‘nirmal neer‘ meaning ‘purifying water’. All of which speak to the importance of the Imam allowing us to avail of Allah’s grace and blessings in our lives.

Like most of our rites, Abe-Shifa carries many symbols. Water is a common symbol for cleansing and purification. For example, water is used in this symbolic meaning in Christian baptism also. Christians and Jews take the water from river Jordan for healing. Hindus consider the water of river Ganges to be holy. Drinking or consuming may symbolize the receiving of blessings and spiritual healing. For example, all Muslims revere the drinking of the water from the well of Zam Zam in Mecca, called Abe Zam Zam, as a source of Barakah, following in the tradition of Prophet Muhammad (pbuh). 

Another ritual that we focus on is that of chanta. In this ritual, we silently admit our wrong-doings and recognize that as human beings, we are capable of making mistakes and hurting others, often without even recognizing it. Through the ceremony of chanta, we seek Allah’s Mercy, Compassion and Forgiveness which is offered to us through the Imam by way of his appointed representatives. We are fortunate that through the Imam, the unconditional forgiveness of our Creator is offered to us, provided we strive not to commit the same or any other mistakes again.

While there are many other practices we can reflect upon, the three mentioned above, gives a glimpse of the way in which the Imam’s role can be understood and articulated through our ritual practices in the Subcontinent tradition. In the recitation of hai zinda, we are reminded of the ever-present Institution of guidance. By way of Aab-e Shifa, we are made aware of the blessings which the Imam bestows upon each and every one of us. In chanta, we acknowledge that Forgiveness comes to us from the Divine Grace by way of the Imam. As we participate in other ceremonies, also, we reflect upon how each and every one of these ceremonies remind us of, and reinforce our relationship with, the Imam – a relationship that we can try and put into words, so that we are better able to articulate his role in our personal lives and the lives of the jamat.

Ism-e Azam

A number of religious ceremonies and practices that take place in the presence of the Imam are: mehmani and mahadan chanta. Also, the commitment of accepting the Bol, or Ism-e Azam from the Imam.

The idea of receiving a special word, phrase, or formula from one’s spiritual teacher or shaykh is a practice that exists throughout the Muslim world. It is most prevalent amongst Sufi traditions of both Shi’a and Sunni persuasions. In these Sufi orders, this word or phrase that is gifted to the disciple forever links them with their spiritual guide. When a murid feels that he or she is ready to take on the sincere commitment to devote more of their time and energies to their spiritual life, they may voluntarily take on the responsibility of accepting a special formula, phrase, or word from their beloved teacher. The new bond that is formed through this relationship, often allows the murids more intimate access to their teacher and more directed guidance on the spiritual path.

One may think of the special word and new relationship like a flashlight that illuminates the spiritual path. It is up to each and every murid to decide how and with what intensity to use it. However, when murids choose to practice their faith in this way, they offer their complete trust and commitment to their spiritual guide who lovingly discloses to them a special word or phrase to assist them on to elevate their spiritual journey. The phrase then becomes the vehicle by which the murid enters the state of divine reflection.

While communal rituals are an important part of our faith, the Ismaili Tariqah also encourages personal search through meditative contemplation or Ibadat. Ibadat can be performed anytime by a murid and can take such forms as bandagi and zikr. It is in its form as bandagi or as part of the voluntary practice in private that we may choose to aid our spiritual quest by receiving the Ism-e Azam which is given to us directly by the Imam. Receiving the Ism-e Azam is not obligatory and requires serious consideration before taking on this voluntary, but a weighty, commitment.

With the blessing of the Ism-e Azam also comes a great responsibility which entails the steadfast discipline and sustained practice of bandagi that may or may not be within the means of all murids. The Ism-e Azam provides yet another link to one’s Murshid and is meant to act as a sacred and personal bond between them. Through this link, the murid, seeks to elevate his/her soul and come closer to the Divine Light and the spiritual happiness that accompanies it.

Let us make a commitment to the Imam’s desire, to make a sincere effort to find balance in our lives, and take time to nourish and nurture our souls through zikr and ibadat. It can start with a few minutes a day. It can happen when we have a few minutes of downtime. Instead of reaching for our phones or filling the silence in the air with music, let us take those brief moments and remember Allah (the Divine), the Prophet, the Imams and remind ourselves that the physical world that seems so real to us now will not be with us forever. Let us also make that commitment to our souls and our spiritual selves in preparation for the life hereafter.

Question to Consider:

How have the roles and responsibilities of a da’i evolved over time?

Suggestions for further reading:

Farhad Daftary, Ismailis in Medieval Muslim Societies. 

Chapter 4: The Ismaili Da’wa and the Fatimid Dawla.

London, 2005, pp. 62-88.

Alice C. Hunsberger, Nasir Khusraw: The Ruby of Badakhshan.

London, 2000, pp. 62-69.