The Four Rivers of Jannah

On 8th Muharram 1438 H the world wide community of mumineen received the sharaf of video relay of 1411 H Muharram Dar es Salaam Vaaz Mubarak of Hay’ul Muqaddas Mohammad Burhanddin Moula (RA).

Moula did bayan of the four rivers of Jannah in the context of Fatemi uloom. These everflowing and overflowing rivers of Jannah, nurtures our souls, they are all encompassing – the knowledge contained in their swirl and whirl, in their ebb and flow, everywhere at the same time, at the source, at the mouth, at the waterfall, it widens and deepens as it rubs and scours. At times meandering slowly and blissfully, at times bursting the banks with spiritual joy, flows into Hauze Kauther which symbolises Tawheed – ONENESS.

The contents of each of these four rivers is different, but the purpose is the same. Our ultimate emancipation, freeing our bondage souls, from the ever enticing cage of the body, and although being in this world, our souls begin to experience spiritual joy and bliss.

I am indebted to Bhen Khadija Chunawala of Pune a young artist, who has studied Fine Arts and has received her Diploma from University of the Arts London. She has very artistically portrayed my concept.

The Garden of Eden has been referred by historians as the fertile land watered by the four rivers Euphrates – Tigris- Gihon & Pison, the land of Mesopotamia where the mighty Babylonian and Assyrian civilisations flourished.

Bhen Khadija was tasked to depict the true Jannah in the context of Fatemi Uloom – the four rivers of knowledge, which has nourished countless souls and will continue to do so, till the day of Kayamah. She has concepulized perfectly.

The knowledge of the four rivers in our time flows from the presence A’li Qadr Muffadal Saifuddin Moula (TUS) as in each age and time from the presence of Dai us Zaman of that time.

In the context of Fatemi Uloom, the river of water, which remains fresh for ever, is the Rasaa’ il ikhwan al safa.
The Brothers of Purity.

The river of milk – the one that does not sour is the esoteric works of Dai al ajal Sayedna Qadi Noaman (RA)

The river of ‘khamr ‘ – wine that is always delectable to its drinker. It does not lead to intoxication or stupor is the teachings of Sayedna Moyyad al Shiraji (RA)

The river of honey – pure and full of curative properties (shifa) is the writings of Sayedna Ahmad Hameed al Deen Kirmani.

A mumin should always strive for knowledge and for better and more in depth understanding, let us learn more about these four rivers of Fatemi uloom, with which we are blessed with in this world.

The river of water symbolises Rasaa’il ikhwan al Safa, attributed to the 9th Fatemi Imam Ahmed al Mastur (SA) and the Brothers of Purity in the reign of Abbasid Caliph Mamun in the 3rd Century Hijra.

In all there are 52 rasa’il ( epistles)
14 on Mathemetics
17 on Natural Sciences
10 on Psycological and Rational Sciences
11 on Theological Sciences

Primarily at the core it answers the profound question of humanity – what is the purpose of life on earth ? The knowledge contained in each epistle is like fresh water, which nourishes the soul of a true seeker. It attracted the best intellectuals of its time, it continues to do so, and has saved and protected the true religion of Islam from the heritical inroads.

It provides unrefutable proof that if ‘tawil’ is carefully studied, similarities with philosophical tools, the essence of Islamic teachings can be discovered logically.

Many Islamic and Orientalist scholars have studied the Rassa’il in great depth and written learned commentaries, which have added to the grandeur of this river of Fatemi uloom.

The river of milk, that nourishes the mind and body, makes it steadfast and strong is the esoteric works of Dai al ajal Sayedna Qadi Noaman (RA)

His long and illustrious khidmat spanning in all 66 years (297 H to 363 H ) during the reign of four Fatemi Immams (SA) provided a firm bedrock for the Deen. In all he wrote 44 kitabs on different subjects, most of his works are present in the archives of Dawat and many in libraries around the world.

His most famous corpus Daim ul Islam is regarded as the most important reference point for Fiqh. The Republic of Iran has incorporated Daim in their Constitution.

Sayedna Qadi Noaman ( RA) by virtue of his stature and position received the sharaf of being in the radiant presence of the Imams of his zaman, most of the time, be it in majalis or when the Imam (SA ) set out for travel through his domain.

His other famous Kitab – ‘ Al Maja’lis wal Mussairaat’ is a treasure trove of the hidayats and sayings of the Imams, meticulously noted down, whenever Sayedna Qadi Noaman Saheb was in the presence of Imam (SA) and it was most of the times.

This ever gushing river of milk has strengthened Dawat and the Ikhlas of the mumineen, and will continue to do so till the Day of Kayamah.

The river of ‘khamr’ that delectable wine, which does not lead to stupor or intoxicate, but makes the souls of the mumineen of knowledge and awareness, soar high and carol with spiritual beautitude and joy are the teachings of Sayedna Moyyad al Shirazi (RA)

His full name was Abu Nasr Hibat Allah bin Ali and was from Fars (Iran) where he spent his early years, thereafter lived in the court of Buyid King Abu Kalijar, who was converted to our Deen, and finally he arrived in the Court of Imam Mustansirbillah ( SA) in 1046 AD., and by his delectable khidmat became ‘ Bab al awbab’ ( the Gate of gates) of Imam (SA)

His famous work is referred as DIWAN and contains largely qasidas (odes) a few short pieces ( qita) in all 62 literary masterpieces, which enfuses spirituality. These are grounded in the Fatemi esoteric tradition, guiding the seeker on the true path of Tawhid.

His supplications ( Munajats) direct adress to Allah for succour, forgiveness, invocations and salavat on Muhammad(SA) and his progeny are full of pathos and poignant imagery which makes a mumineen though not well versed in uloom, feel the nearness of Allah and Panjatan Pak (SA)

Each Thursday ( khamis ) between the years 450 AH to 470 AH Sayedna Moyyad used to address majalis attended by the learned and the dignatories in the domain of Imam ( SA)
In these majalis he gave wide ranging discourses, on Theology – Philosophy and gave very logical replies to questions and unfounded arguments put forward by atheist and professors of other faith.

His compendium of 800 majalis divided into 8 books of 100 each is like cascade, spectacular, magnificiant and awe inspiring. For the one who strives and drinks from this cascade of knowledge, his thirst for ever is quenched for sure.

Al – Moyyad by his teachings rendered a great service to the Fatimid cause, his forte was logical and purposeful dissemination of Fatemi doctrine. As a Dai, his primary mission was proselytising on behalf of the Fatemi Dawat.

Al Moyyad’s singular khidmat was the transmission of Fatemi uloom to the Tayyibi Dawah. He gave sabaks to Moulana Lamak bin Malik, who taught his son Moulana Yahya who transmitted the knowledge to the First Dai of satr to Sayedna Zoeb bin Musa (AQ )

The river of honey – pure and full of curative properties (shifa) is the teachings and writings of Sayedna Ahmad Hameed al deen Kirmani.

He was a resident of Kirman, and the greater part of his life was spent in Baghdad and Basra as a Fatemi Dai. He rose into prominence durin the reign of Imam Hakim bi Amr Allah (SA)

Sayedna Al – Kirmani’s hall mark of teachings, to sum up in one word is ‘ibadatayn’ – the observation of both knowledge and practise. ( Ilm and Ama’l) He was a philosopher and an intellectual.

The year of his arrival to Misr was either 405 /406 AH ( 1014 or 1015 AD)

The intellectual writings of Sayedna Al – Kirmani greatly helped in thawarting the dangerous and more populist trends resulting from the teachings of al – Darazi ( the founder of Druz) and dissident Dais al – Akram and Hamza.

Sayedna Al – Kirmani’s teachings like honey gave ‘shifa’ to many troubled souls influenced by the Druz movement.

Sayedna Iris Imad ud Din ( AQ) in his Uyun al Akhbar (Volume 6) provides the list of Sayedna Al – Kirmani’s works, which after detail research and cross examining has been established to have all been written in the period of 12 years between 399 AH to 411 AH (1008 to 1020 AD)

His magnum opus Rahat al ‘aql is said to be written in 400 AH and revised subsequently in later years.

So dear readers, hope you have come thus far with me and I sincerely hope and pray that reading about the rivers of Jannah will make you strive to understand and be refreshed and nourished by these four rivers of Fatemi Uloom.

These four rivers which were ghusing forth in spiritual abandon from the Imami takht in Muharram 1411 H at Dar es Salaam are the same which cascaded and moved the hearts and minds of mumineen, as never before, from the same Imami takht this Muharram 1438 H from Dar es Salaam.Alhamdolillah!


One thought on “The Four Rivers of Jannah

  1. Thanks for a very fresh and illuminating article.Never wanted it to end while reading.Yeh Dil mange more.
    There are rivers and rivers of knowledge lying for us to quench and drench ourselves.
    Keep writing and awakening us.
    Dr Aliasgar


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