THE NEW ISMAILISM
by
Shaykh Dr. Abdalqadir as-Sufi
They hatched a plot and We hatched a plot
while they were not aware.
So look at the end result of all their plotting;
We utterly destroyed them and their whole people!
These are the ruins of their houses
because of the wrong they did.
There is certainly a Sign in that for people with knowledge.
Qur’an, 27:52-54
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The Ismailis stem from Ismail, the eldest son of Ja’far as-Sadiq, a respected ‘alim and descendant of Sayyiduna ‘Ali – Malik retains a few hadith from him in al-Muwatta – and to the Shi’a sect, the sixth Imam. However, their transmission passed to Musa al-Kazim who became their seventh Imam. It was that group which adhered to Ismail who initiated the Ismaili sect, rejected thus by the whole community of Muslims, Sunni and Shi’a.
Their method of avoiding the obligations of Shariat was to apply the doctrine of Ta’wil al-Batin, secret esoteric interpretation of the ahkam-ayats in the Qur’an which form the bases of the Law. Their political goal was the elimination of Khalifate and the destruction of Sunni Islam, and later the Shi’a. In their evolution they were to forge a dialectical system which found its dynamic in moving between two extremes, a thesis and antithesis that they believed would result in a synthesis that was to be a new world order under Ismaili rule.
The thesis was the creation of terrorist groups and individuals whose task was the devastation of Sunni Islam – the Assassins of history. One jewish orientalist finds their source for this in the jewish Biblical characters Ehud and Jehu, and in their tradition of the Sicarii, the dagger-men who emerged as Jerusalem fell. The instigator of the thesis was Hasan-i Sabbah of Qumm. His policy was to oppose the supposedly corrupt Islamic polity from remote mountain strongholds and castles that preserved the true doctrine and from which went out missionaries against Islam, and assassins who killed Islamic leaders. From his mountain hideaway, Alamut, the murderers went out, and those in turn killed for killing formed a role of honour, recited by the faithful Ismailis. There were over fifty victims alone in the time of Hasan-i Sabbah, including the Khalif Nizam al-Mulk.
The next stage, the antithesis, followed the death of Sabbah. The new lord of Alamut claimed in 1162 that he was the promised Imam that Sabbah had foretold. In mid-Ramadan, in 1164, he turned the people’s backs to Qibla and declared ‘The Resurrection’, a new dispensation freeing the Ismailis of the obligations of fasting and Salat and Zakat. To the music of jewish temple instruments, the harp and rebeck, they drank wine in the mosque. The new dispensation ushered in an era of esoteric secrets, declared the world uncreated, time limitless, resurrection spiritual, and heaven and hell metaphoric.
Under the new liberal doctrine, those who persisted in fasting and prayer were to be stoned to death, but adulterers were admired. They established complicity and relations with christian leaders like Richard the Lionheart and other crusaders.
In their terrorist phase they attracted the dispossessed, the poor, and the unbalanced. In their batini-liberal phase they attracted the city-dwellers, the universities and the political leadership. In their constant doctrine Ismailism represented the cyclical manifestation of divine religion throughout all time, unveiling esoteric secrets to an evolved elite free of religious moral limits, while keeping at bay the possibility of a khalifal state.
Historically, Ismailis finished as a small minority in southern Persia and in Afghanistan, with their main body of followers in India under the Aga Khan, himself claiming descent from the lords of Alamut. The Aga Khans are known to be under the protection and vigilance of the security services and the main Ismaili centre in London is a massive and costly edifice. On visits to Pakistan the Aga Khan is accorded the status of a head of state and is met by the ruler on arrival. Jinnah was an un-reconstructed Ismaili.
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What we can discern, now that the dust has settled on the Twin Towers and on the caves of the Himalayas, is the working out of the new Ismailism.
Western capitalism, far from being weakened let alone destroyed, has gained massively as a result of this phase of Ismaili terror. Capitalism flourishes through physical disasters, indeed lives off the ruin of peoples. Islam, on the other hand, including the Shi’a minority of Iran, has suffered a massive repression and persecution world-wide, an event, one must add, that has made little or no impact on the extremist terror system.
It is vital that we identify the Arabistan-based movement of the wahhabis as doctrinally stemming from the Ismaili dialectic. As is now well known by Muslim scholars, the essential function of wahhabism is not the much-proclaimed purification of the Deen from bida’, but rather the destruction of the Khalifate, the denial of its principle, and the denial of Islam as a world religion. The British-appointed rulers of Arabistan have maintained the two dimensions of the Ismaili dialectic. At the same time that they have disseminated conflict in countless Muslim communities world-wide through their intelligence network, called Rabita, they have also indoctrinated students from all over the world, at Madinah University, in the extremist thesis which has resulted in the current terrorism. At the same time the ruling family of Arabistan have extravagantly financed and supported the UNESCO movement towards a one-world religion, which reduces every religion to functioning under batinist principles. The Islamic bankers have similarly funded both the terrorist and the syncretist movements of the Ismaili programme.
It must not escape notice that the suicidal terrorist of today very closely follows the anthropological practice and rites of the primal Assassins. They are videoed and photographed holding the Qur’an in one hand and the instruments of their destruction in the other. A painted iconography exists in museums of the original Ismaili Assassins. Their names were placed on a role of honour. Their cemeteries are places of meditation for future Assassins. At the same time that this chilling nihilism is being practised in strict fulfilment of the Ismaili doctrine, the opposite part of the dialectic is now being set up to thrust the Muslim world community into an epoch of false Sufism and interfaith mindless dialogue – a practice which will lure thousands of unthinking Muslims, already attracted to the kafir philosophy, into their camp.
Just as the anti-Islamic forces opposed a correct Sufism, that of Imam Junayd who uncompromisingly placed the experiences of ma’arifa among those who upheld the Shariat, so they now give voice and support to the batini teachings of Kuftaro, Kabbani, and Lings.
The revival of the Deen of Islam in our time is dependant on those Sufis who, seeking only the Face of their Lord, restore the fallen pillar of Zakat through the appointment of local amirs who will TAKE the Zakat, which in turn will be paid according to the Sunna of Madinah, in the Gold Islamic Dinar and Silver Dirham. Their world-wide trading with these halal instruments will bring about the end of the kafir dominance without recourse to terrorism or even war. Jihad, which means in the Way of Allah to make people declare the Kalimat, will emerge in due course according to its rules, which Qur’anically require that we are not outnumbered more than two to one.
This last phase is absolutely inevitable but it will follow the self-destruction of the kafir project of globalism, firstly through the mathematically impossible end-result of bankist interest on debt, but inescapably through the moral collapse and implosion of the atheist polity. The Ismaili terrorists may have given a surge of strength both inside the USA, and outside, in its military bid for dominance in central Asia. The discerning sociologist, however, cannot fail to notice the coming self-destruction of the globalist rulers, as their sons increasingly murder their teachers and their fellow pupils in a mode of terror that cruelly echoes back their own doctrines. Already, the plane crashing into the skyscraper has become the weapon of choice of the new generation, faced with the nihilism of their parents.
