Became Da’i – 546 AH   Died – 16th Sha’baan 557 AH
Period of Da’wat – 11 yrs, 7 months, 6 days   Qabr-e-Mubaarak – Ghail-e-Bani Haamid

After the death of Saiyedna Zo’aib bin Moosa (aq), Saiyedna Ibraahim bin Husain al-Haamedi (aq) ascended on the throne of the Faatemi Da’wat as the second Da’i ul-Mutlaq. He raised the flags of Hidaayat and Haqq (truth) to the new heights on the land of Da’wat-e-Hadiyah. He accomplished it by inculcating the Deen-e-Haqq (True Religion of Ahl ul-Bayt (as)) and Haqeeqat-e-Khalq (Facts of Creation) in the hearts of the mumineen. He dispersed the darkness of ignorance with the light of knowledge and explained the Aqaa’id (Principles), Fiqh (Jurisprudence), Halaal and Haraam (Lawful and Unlawful) and Faraa’iz (Obligations) of the Shari’at to the mumineen and encouraged them to follow it with devotion.

Unlike the period of Saiyedna Zo’aib bin Moosa (aq), it was the blessing of Allaah that during his time there was no unrest or rebellion in any place. Mumineen were in peace and harmony and followed the orders of Da’i ul-Mutlaq openly and fearlessly. He used to call his opponents and talk to them sympathetically about their differences and always tried to bring a friendly solution to the disputes. Such was your approach with the disputants that many of them accepted his word and returned to the shadow of Imaan. Ta’eed and spiritual help of Imaam uz-Zamaan (as) was always showering on his Naa’ib, Da’i ul-Mutlaq. He spent much of his time in giving Dars (teaching) to the mumineen. Everyone near him got whatever he deserved according to his intellect.

Saiyedi ‘Ali bin Husain bin Waleed (ra) was a very influential personality who was very close to Saiyedna Ibraahim  (aq) with respect to knowledge and experience. He was appointed as Mazoon-e-Mutlaq. He helped Saiyedna Ibraahim (aq) in every possible way in Umoor-e-Da’wat (Duties of Da’wat). His seniority and superiority was incomparable with respect to his rank.  Saiyedi Mohammad bin Taaher (ra) was Mukaasir-e-Mutlaq during that time. Saiyedi ‘Ali (ra) did the Khidmat (served) of Da’wat for 8 years and he died on 5th Ramazaan ul-Mo’azzam 554 AH. Saiyedna Ibraahim (aq) grieved his death for long and always remembered his sacrifice for Da’wat. Allaah Ta’aala had blessed Saiyedna Ibraahim (aq) with a son Haatim who ascended to the rank of Mazoon-e-Mutlaq after completing the learning of Uloom-e-Da’wat (Knowledge of Da’wat). After becoming Mazoon-e-Mutlaq, Saiyedi Haatim (ra) never made his father felt the absence of Saiyedi ‘Ali (ra).

Saiyedna Ibraahim (aq) left this material world to the heavenly abode on 16th Sha’baan ul-Kareem 557 AH after doing Nass-e-Jali on his son Saiyedi Haatim (ra). Saiyedna Ibraahim bin Husain al-Haamedi (aq) wrote some of the finest esoterical works of the Faatemi Literature.

  1. Kitaab Kanz ul-Walad: This book was written by Saiyedna Ibraahim (aq) for his son and Mansoos (on whom Nass is done) Saiyedna Haatim (aq). Fact behind this book is that, it can only be read by the Mansoos. Hence it is named as Kanz ul-Walad – Treasure of the Son. Before becoming Da’i, he must possess all qualities of that rank. Though written exclusively for Saiyedna Haatim (aq), it is revered as one of the masterpiece of the Da’wat books.

    The books consists of 14 epistles namely, Tawheed (Oneness of Allaah), Ibtedaa’ (Beginning of the Creation), Mamba’as (Resurrection on the Day of Qayaamat), Mamba’as ul-Awwal (First Resurrection), Mamba’as us-Saani (Second Resurrection), Hayoola (Substance or Matter), Zuhoor il-Mawaaleed (Creation of Elements, Vegetation and Animals), Zuhoor il-Shakhsh il-Basari (Creation of the Common Human), Zuhoor il-Shakhsh il-Faazil (Creation of the Best Human), Irteqaa’ (Ascension of ranks), Ma’refat ul-Hudood (Recognition of the ranks), Sawaal ul-Irteqaa’ (Explanation of Ascension), Ittesaal ul- Mustafeed bil Mufeed (Relation between the Seeker and the Giver), and ‘Azaab (Punishment).

  2. Kitaab ul-Ibteda’ wal-Intehaa: This is a short epistle which is divided into two parts. First part is pertaining to the Origin and the Return of the Creations, Astrology and the basic understanding of the Isma’ili principles and tenets. Second part describes the Ta’weeli understanding of the above mentioned topics. This epistle contains the citations from the books of Saiyedna Mo’aiyad Sheeraazi (aq) and Maulaana Imaam Mo’iz (as) and the references from the books Rasaa’il-e-Ikhwaan us-Safaa and Jelaa ul-‘Uqool.

  3. Risaalah Tis’a wa Tis’oon Masaa’il fil Haqaa’iq: This book is the compilation of 99 questions pertaining to Haqaa’iq (factual understanding of the things – esoteric meanings which are otherwise hidden and abstruse) asked to Saiyedna Ibraahim (aq). Among them, 60th question asked to him is pertaining to the understanding of the Worldly Life and Spiritual Life (after death). He has answered this question and said that Life of this World is what we see with our eyes. It is following the obligations of the Shari’at – that is our deeds which we are supposed to execute.

    Allaah Ta’aala says in the Qur’an, ‘They only know the evident of the life of this World and they are unaware of the life of the Hereafter’. Rasoolullaah (saws) has said in his Hadees, ‘Never forget your destiny or fate in this World’. Destiny or fate is nothing but the Deen of Allaah. Whoever is blind to this fact in this World is indeed blind to the fact of the life in the Hereafter. He is more ignorant after his death. Worldly life is Zaahir (evident, apparent) and Spiritual Life is Baatin (hidden, unseen). Zaahir is the obligations of the Shari’at and Baatin is hidden knowledge of the Shari’at. Zaahir is Material substance and Baatin is Immaterial thinness. Zaahir is the physical body and Baatin is spiritual soul.

    Saiyedna Ibraahim (aq) was asked a question that Mohammad (saws) is a Nabi (Prophet) and Rasool (Messenger), then what is the difference between Nabi and Rasool. This is included as 43rd question in the book. In the answer to this question, Saiyedna Ibraahim  (aq) quoted the words of Imaam Ja’far us-Saadiq (as) and explains that Rasool is the one to whom Allaah Ta’aala sends His Angels and conveys the command of Allaah. It is like Jibra’eel (as) who was sent to Rasoolullaah (saws). Rasool can talk to Angels just as human talks to the other. Rasool can see the Angels. And Nabi is the one who sees the things in his dreams and it happens in actuality. He cannot see Angels but listens to their words while asleep and memorises in the heart and conveys it to the people.

    The questions mentioned above are just examples. Likewise there are many questions pertaining to Ta’weel (inner understanding), Haqeeqat (esoteric interpretation) and ‘Aqeedah (principles). Whoever, according to his capabilities and understanding, understands the true meaning of these questions and does the Khidmat of Da’i, indeed, enlightens his life of this World and the Hereafter.

  4. Risaalah Shareefah fee Ma’aanil Lateefah: This short epistle mainly focuses on the knowledge of Haqeeqat in which there is a detailed description and explanation of ‘Aalam ul-‘Aql (Intellectual Spiritual World) and ‘Aalam ud-Deen (Physical World). It contains hidden meanings and contexts of the Shari’at of Allaah hence it cannot be read without the permission of the superior rank (master or teacher).
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