In a previous article, originally published two years ago, we reviewed a talk given by Khalil Andani (a prominent Ismaili intellectual and gifted communicator) on the Ismaili interpretation of the crucifixion of Christ. Although we clearly differ in our interpretation of the purpose of Jesus' death, we were delighted to find that we share common ground with Ismailis in holding that Christ was, in fact, killed.
Just recently, The Essential Ismaili released another of Mr Andani's talks (originally delivered at Harvard in March 2013) and we were asked by our friends at Ismaili Gnosis to review it. This is our response.
Divergence from traditional Islam
In his introduction, Mr Andani acknowledges that Christians and Muslims can often clash on the person and role of Jesus Christ. Whilst traditional Islam pictures Jesus as a prophet, Christianity explains that he was God himself, in human form, sent as an answer to the problem of mankind's sin, who died in the place of everyone who believes, giving us in exchange his righteousness and the promise of eternal life with Him in Paradise.
However, Andani explains that there is in fact a diversity of images of Jesus in Islam and, in this talk, outlines a fascinating Ismaili Christology that does, as he hopes, present "some fruitful avenues for comparative theology or dialogue."
Fatimid Christology
This Ismaili understanding of Christ originates, according to Andani, in the early medieval era with the scholars of the Fatimid Empire. This period is seen as a golden epoch for Ismailism, a time when many of its philosophical tenets were developed and when the Ismailis had their greatest political influence. As Andani relates, there was a not insignificant interfaith cooperation at play in the Empire, such that one Imam even married a Christian, their child becoming the successor to the Imamate.
The Christology Andani proceeds to unpack was developed in this environment. Perhaps the only unclear thing is whether this Christology persists in modern Ismaili thinking, though the assumption is that it does.
Core Features
There are perhaps two features of Ismailism that impact most heavily on its understanding of Jesus.
The first is its focus on pluralism.The second is its emphasis on esotericism. In essence, this is the belief that there is a deeper, hidden, spiritual meaning behind religious texts (amongst other things). Combined, this means, as Andani says,
“it actually sees truth in other faiths, in other traditions”
When applied to Christianity, the results are intriguing. The historicity of the crucifixion is upheld; the Trinity, in some sense, is not denied; communion/the Eucharist is understood to have a certain symbolism; even the title 'Son of God' is held to have some meaning. In fact, as Andani explains
“Ismaili thinkers in some way are committed to what is found in the Gospels. They cannot bring the charge and say the Gospels contain fabrications; because their theology of religions demands that they approach the Gospels … as symbols of truth.”
Person of Jesus
In some sense, Andani explains, Ismailis see Jesus as a manifestation of the Divine, though he is quick to point out that this does not mean incarnation. Jesus, like all the prophets before him and subsequent Imams, is held to be a mirror of the Universal Intellect.
The Bible describes Jesus in similar terms,
“He is the image of the invisible God, the firstborn of all creation. For by him all things were created ... And he is before all things, and in him all things hold together ... For in him all the fullness of God was pleased to dwell”
The difference, of course, is the Christian belief in the uniqueness of Christ, that it was He and He alone who could perfectly reflect God in human form since He Himself was God, not simply a reflection of God.
Mission of Jesus
Despite claiming Jesus as a prophet, Muslims often struggle to explain what Jesus' message was. It is refreshing that Ismailis have an answer, an answer that Andani at least touches on in this presentation.
Mr Andani outlines a two-fold mission of Jesus, only one of which we'll touch on here. His role was to bring the followers of God back to the importance of inner spirituality over outward, external holiness. On this we find common ground.
Jesus famously lambasted the religious leaders of his day for offering even a tenth of their herb collection as a tithe/dasond, but without actually loving God. He said to them,
“you ... clean the outside of the cup and dish, but inside you are full of greed and wickedness. You foolish people! Did not the one who made the outside make the inside also? But now as for what is inside you—be generous to the poor, and everything will be clean for you.”
Jesus' message was, however, a little more nuanced. He told us that since the internal matters as much as the external, attitudes of the heart matter deeply. He equated anger with murder and said lusting in our hearts was the same as committing adultery.
We all know, then, that it's impossible to keep the whole law. And yet, as Jesus' brother wrote
whoever keeps the whole law and yet stumbles at just one point is guilty of breaking all of it. (James 2:10)
The Christian message of hope differs here from Ismailism. Followers of Jesus believe that as they struggle to follow God both internally and externally, Jesus is the one who gives them the strength they need to live well, and Jesus is the one who, when they live poorly, cleans them and brings them to unity with God.
Christian Traditions
Muslims and Christians clash on a number of points and typically in an absolutist way, that is to say, one is considered right and the other wrong. Mr Andani presents a polemic which he describes, accurately, as "much more charitable". The view held by Ismailis is that Christians have only followed the exoteric traditions of their faith and failed to appreciate the esoteric meaning of those traditions.
This understanding allows Ismailis to look without judgement at the concept of the Trinity, the fact of the crucifixion and the practice of the Eucharist. They see in them a spiritual meaning that, they argue, is lost on Christians. Do watch the video for an Ismaili esoteric interpretation of some of these Christian traditions. See here for our analysis of the discussion of the cross.
Esoteric Ecumenism
The climax of the talk is revealed as Mr Andani quotes the scholar Henry Corbin:
“For esoterism, everywhere and always, leads to the same end.”
Ismaili eschatology points to the seventh and final cycle, heralded by the coming of the Mahdi. This figure will unite all religions and belief systems by explaining the common, hidden truths inherent in each. With that future hope, Andani concludes
“outward diversity may ultimately be a symbol for inward unity”
Unity is a value we at Ismaili Friends want to affirm. We believe that we are all sons and daughters of Adam and Eve. As the Bible says,
“From one man he made all the nations, that they should inhabit the whole earth; and he marked out their appointed times in history and the boundaries of their lands. God did this so that they would seek him and perhaps reach out for him and find him, though he is not far from any one of us. ”
We continue to enjoy the journey Christians and Ismailis can embark on together and hope we can help each other reach out and find God.