Today’s reflection is not just a discussion. It is a reminder of a sacred covenant — Bayat. A covenant that is not merely spoken but lived, fulfilled and accounted for.

In this episode, we reflect upon the teachings of Dai Qadi al-Nu‘man from Code of Conduct for the Followers of the Imam — preserving his words with full respect, exactly as conveyed.

The foundation begins with the command of God:

This establishes a profound truth… Bayat is not a symbolic act. It is a covenant with God Himself.

But if the covenant is broken…

So today, the question is not theoretical; it is deeply personal. Are we merely believers, or are we truly fulfilling our covenant?

Because Bayat is not remembered once. It is lived every day. In obedience, in sincerity, in recognition of the Imam of the time.

Let us reflect quietly and renew within ourselves that sacred promise. Because in that promise lies our identity, our purpose, and our ultimate success.

Ya Ali Madad

“Just as a skilled person is made to undergo intense physical training before being sent into space, and then must go beyond the Earth’s gravitational pull, in the same way, for the experiences of spiritual science, along with extremely rigorous practice, it is absolutely necessary to rise above the realm of nafsaaniyat (the lower self).”

— Allama Nasirudin Nasir Hunzai (Book - Wonder of Spiritual Science)

Bismillahir Rahmanir Rahim
Ya Ali, Ya Haazir Imam, I offer my gratitude to You, for You make us pass through experiences so that through them we may attain spiritual realization.

When I was reading Allama Nasiruddin Sahib’s book, this quote came into my reflection. By the blessings of the Imam, when I pondered over it, I found lessons of spirituality even in the most common aspects of life.

Just as when going into space, an astronaut is given intense exercises along with very heavy training, only then does he gain the knowledge of how to escape the Earth’s gravity.

The gravity of the nafs is very similar. Whenever we try to go against it, it constantly pulls us back. I used to—and in fact, I still sometimes—waste my time on screens by scrolling or watching web series. So I personally felt that the Haazir Imam has given a Farman that is specifically relevant to me.

After hearing this Farman, I realized that I had wasted valuable time in my life. I thought, why not reduce screen time? This itself is the guidance of the Imam of the Time. I tried to delete social media apps, but a hidden force—like gravity—was stopping me.

It gave excuses such as: spend less time, just use it for two minutes to refresh the mind, and so on…

The soul desires to progress, to gain knowledge and love, but the nafs does not accept this. In the language of religion, the nafs is called Satan; in the language of science, it is like gravity that prevents the soul from reaching its true destination, stopping a person from spiritual growth and from reaching the Divine Light.

The Imam calls us spiritual children because our souls have come into this world separated from the Imam’s soul. That is why, in the form of restlessness and guilt, the soul keeps crying—so that we may realize this and strive toward salvation, toward becoming annihilated in the Imam. But the nafs comes as an opposing force, separating us from the love of the Imam and pulling us toward animalistic tendencies—becoming that gravity.

That is why, often when we sit for prayer and close our eyes, a virtual screen begins—what we call the world of thoughts.

Earlier times were somewhat better. Even though spending time on TV was not right, there was at least a pause—you had to wait for the next day or the next episode, no matter how much suspense or curiosity there was. But today, in the era of web series, we start watching one episode in the name of refreshing the mind, and then feel like watching another, and another. In the cycle of suspense or entertainment, we end up finishing entire series in one night. The result: sleepless nights, unproductive days, poor health, and even impacts on mental health.

Today, we love individualism so much that, in the name of privacy, we even begin to ignore our parents—and then return again to screen time…

But we fail to realize how little we value time. And when time slips away from our hands, we begin a blame game out of frustration.

Yes, it is very difficult to reduce this gravity—but it is only possible through discipline. When the heart says, “just one more episode,” close your eyes and remember the Imam’s Farman—your fingers will automatically close the app. But this will only happen if there is true value and respect for the Imam’s guidance in the heart—and that can only come through Ishq (love).

With great difficulty, I deleted video streaming apps and social media apps. This does not mean that we should not watch anything at all—we can, but with planning, and we should consume content that is constructive, that leaves a positive impact on the mind. Otherwise, it will leave us in a state of heedlessness, and when we look back, there will be no meaningful memories, no time, no relationships—only regret, wishing we had listened to this Farman.

Ya Ali, Ya Haazir Imam, take us beyond the gravity of the nafs and make our souls like flying birds, so that they may reach their true destination and become annihilated in You. Ameen.

Every year we celebrate Navroz—the end of autumn and the beginning of spring—but often we overlook the condition of our own hearts.
Just as a flower longs for its lost beauty, the soul longs for its Beloved, the Imam of the time. As a result, the heart experiences a hidden sadness. This is that subtle sorrow where we feel our mood is disturbed without reason. In reality, it is the pain of separation from our Beloved, though in our unawareness we fail to recognize it.
When the rays of the sun touch the earth, its lifelessness disappears. The barren land comes alive again—fields flourish, gardens bloom, butterflies and bees begin to move, and a fragrance spreads that beautifies the entire world.
Then how can it be that when the spiritual Sun—the Imam of the time—touches the soul with His spiritual light, life does not return to it?
Allah reminds us:

When Pir Nasir Khusraw (r.a.), through his teacher Dai al-Mu’ayyad (r.a.), was granted the first didar of the Imam of his time, Imam Mustansirbillah (a.s.), he expressed:

This is the very state our souls long for. Yet our ignorance often prevents us from moving forward.
Navroz is not just a single day—it is every moment. Every moment the soul can die in heedlessness, and every moment it can be revived through knowledge. Every moment the soul can become dry, and every moment it can come alive through drops of Ishq. Every moment it can wither, and every moment it can bloom through His Noor.
Allah says:

At times, we feel like lifeless beings, burdened with sorrow. Yet our only support is the Imam of the time.
Ya Imam, Ya Imam, through Your knowledge, may our inner land be nourished at every moment, so that we may move away from states of regret. The shortcoming is not in Your presence, for You are always with us—rather, it is in our lack of Ishq.
Our lives may resemble autumn, in need of renewal—but You and Your Noor are the spring that brings life.
Whenever we face difficulties, may we always be granted the awareness that they are temporary, so that we do not allow inner lifelessness to take root. May we remain alive through Your remembrance, for true life lies in Your remembrance.
Allah reminds us:

Nature moves in cycles—seasons come and go. Yet what remains constant is the relationship between the sun and the earth, and indeed between the sun and all planets.
Similarly, life is a cycle—difficulties come and go, worldly happiness comes and goes—but what remains permanent is our bond with the Imam.
May this bond remain firm forever, and may Navroz remain ever-blessed and alive within us.
Ameen.
Navaroz Mubarak. Ya ali madad

Fasting in Ismailism.

With the respect and blessings of my teachers (PIRS), I seek knowledge in the presence of the Imam of the Time, so that this humble servant may receive even a little understanding.
Āmīn.

Often, Ismailis are asked:

“Do you keep fasts in the month of Ramadan or not?”

It is natural for such a question to arise, and there is nothing unusual about it.

However, it is also important that a clear and thoughtful answer be given.

If by fasting one means observing the thirty days of the month of Ramadan,
then no one has placed any restriction on the Ismaili Jamat.

We may fast if we wish. In fact, it was once asked in a multi-faith setting to Imam-e-Zaman, Shah Rahim (ṣalawātullāhi ʿalayhi),
and he graciously indicated:

“No one is stopping you from having a fast; in fact, my father, the 49th Imam, observed the fast for the full month.”

When the Imam speaks,
often there is wisdom conveyed in subtle language
so that we may reflect deeply.

While fasting in Ramadan is permitted, it is not prescribed as an obligatory practice for us.

Before proceeding further, let us reflect upon a verse of the Holy Qur’an:

Here, the purpose of fasting is clearly stated: taqwa — mindfulness, God-consciousness, and self-restraint.

The aim is that we become mindful not only for a limited number of days, but throughout 24 hours and 365 days — conscious of Allah and His creation.

It is to cultivate reflection within us, to develop the quality of research and understanding, and to cleanse the impurities that may accumulate in our minds and hearts.

Fourteen centuries ago, human societies were very different. Knowledge was limited.
Health awareness was minimal. And people often lived strongly under instinctual impulses.

According to the needs of that time, discipline in eating and drinking was prescribed
so that people could cultivate taqwa and self-control.

As time progresses, societies change. Thinking evolves. Knowledge expands.

Today, many of us follow diet plans, study nutrition science, and are increasingly health-conscious.

Therefore, in our present age, the greater challenge may not simply be restraining the mouth from food and drink.

Fasting remains essential — but it becomes the fast of the intellect, the fast of the senses, the fast of character.

When one observes the fast (roza) of shunning all worldly pleasures, the inner (batuni) eyes and ears do get opened.

Imam Sultan Muhammad Shah (Allaihi Sallam).

Hazrat Imam Sultan Muhammad Shah Aga Khan III guided that:

“The fast of a true believer is 24 hours a day and 365 days a year.”

He spoke of the fast of the hands, the feet, the mouth,the ears,
and the eyes.

For example:

Not going to places of wrongdoing.Not engaging in dishonesty or deceit.
Avoiding intoxicants and harmful addictions. Neither speaking nor listening to gossip.
Not using abusive language, nor entertaining it. Not casting impure glances.
Guarding every limb from wrongdoing.

If we reflect honestly,perhaps we are still learning how to practice even a small portion of this higher fast.

Living in the material world, we sometimes become so absorbed in outward forms
that we overlook the inner essence.

In today’s time, one of the greatest sources of distraction for all of us
is the screen — the internet, social media, and endless streams of content
that not only disturb the mind but also consume our valuable time.

Hazarat Imam Imam Sultan Muhammad Shah (allaihi Sallam) further said in his farman:

When Imam Sultan Muhammad Shah (ʿalayhi al-salām) spoke of every form of fasting,
how can we justify consuming harmful or indecent content on our devices?

Sometimes we pay for entertainment that normalizes abusive language and vulgarity,
and slowly we begin to adopt those habits ourselves.

At times, even things that are not worth sharing are forwarded without reflection.

Imam Sultan Muhammad Shah further explained that

The Prophet had ordered the zahiri fasting to discipline the body, but the spiritual or haqiqi fasting of the human soul is obligatory upon all Ismailis at all times:

The Noble Messenger gave the order (hukm) to keep the fast. The fast is meant to work the body. It is obligatory (wajib) to exercise taqiyyah so that others don’t speak ill behind your backs. For you haqiqatis it is necessary (lazim) to fast the whole year of three hundred and sixty days. This fast is:

1. To not speak lies.

2. To not cheat anyone.

3. To not speak ill behind anyone’s back.

In this manner the haqiqi fast of three hundred and sixty days is obligatory (fard) for Ismailis.

Imam Sultan Muhammad Shah Aga Khan III.
Mombasa, November 2, 1905.

The Haazir Imam, Shah Rahim (ṣalawātullāhi ʿalayhi), has emphasized reducing screen time.

Behind this guidance lies deep wisdom — not merely outward discipline,
but inner taqwa.

If we spend hours absorbing harmful content, then we must gently ask ourselves, will abstaining from food and drink alone bring true mindfulness?

This does not mean we must abandon movies or series entirely. We can enjoy entertainment for relaxation or learning.

But as we move forward in modern life, we must ask ourselves whether we are preserving the ethical guidance given to us by our Imam.

Entertainment does not mean vulgarity. If vulgarity is considered entertainment, perhaps that understanding has slowly influenced us without our awareness.

True entertainment can be wholesome — light-hearted joy that harms no one
and does not disturb our inner balance.

It can also be intellectual and spiritual.

Many among us find peace, happiness, and deep fulfillment in ginan and zikr —
when the soul is nourished, it too is entertained in a higher sense.

Thus, reducing screen time may carry both outward and inward meanings.

In our era, one of the greatest fasts may be limiting screen usage — or ensuring that whatever time we spend yields something beneficial: knowledge, research, happiness, and sharing goodness.

Acquiring both zahiri (outer) and batini (inner) knowledge, and sharing it responsibly.

We could also discuss fasting within the dimensions of shari‘ah, tariqah, haqiqat, and ma‘rifat — but that would make this reflection very long.

Perhaps we may explore it another day, with the Imam’s spiritual help, in shā’ Allāh.

Āmīn.

In summary, for an Ismaili, fasting is a lifelong discipline —
24 hours a day, 365 days a year.

It is the struggle against the nafs al-ammārah — the commanding self that constantly pulls us away from the right path.

That inner challenge must be restrained, kept hungry from wrongdoing, so that it weakens and taqwa strengthens within us.

Āmīn.

Regarding the body, the Haazir Imam has given guidance on exercise and diet.

But regarding the soul, The 365-day fast is incumbent upon all of us —
and it is indeed difficult.

May the Imam of the Time grant us the strength and courage to observe this fast in its true meaning.

May he bless us with wisdom,taqwa, and mindfulness — so that we reflect upon both the religious and worldly dimensions of life and upon the signs of Allah in His creation.

Āmīn.

If knowingly or unknowingly we have hurt anyone’s feelings, we sincerely seek forgiveness.

Āmīn.

Today we are celebrating Imamat Day—and this is the first Imamat Day that we are celebrating with our 50th Imam, Mawlana Shah Rahim al-Hussaini (s.a.). During this one year, the Imam-of-the-Time has blessed us with his deedar, bestowed love upon us, and guided us through his farmans. No matter how much gratitude we express for this, it will still be insufficient.

In this one year, many changes have also taken place in our world—AI and technology have very rapidly transformed the face of the world. In such circumstances, it is natural and inevitable for questions to arise in the human heart.

Allah the Exalted says in the Holy Qur’an:

Here Allah also mentions bestowed (divinely granted) knowledge—that is, knowledge which is not limited only to books, but which Allah grants directly through His mercy. When the Qur’an states that Allah grants guidance and wisdom to whom He wills, then even in today’s age there must be individuals to whom Allah grants knowledge, and through whom guidance reaches people.

This chain of guidance never stops. The greatest question is: in today’s age, how does Allah grant guidance? Allah’s way has always been the same—from the very beginning—through a means (wasila).

During the era of Prophethood, Allah granted guidance through the means of His Prophet Muhammad (s.a.s). And today, when the era of Imamat continues, it is absolutely clear that guidance continues and is conveyed only through the Imam.

When Allah chose the Prophets, that too was Allah’s own selection. In the same way, Imams are among Allah’s chosen servants. In the Qur’an, Allah says to Hazrat Ibrahim (a.s):

When Hazrat Ibrahim (a.s) asked about his progeny, Allah made it clear:

Here Allah draws a clear line—not everyone from a lineage can be an Imam, but only those who are free from injustice.

Similarly, Allah says in the Qur’an:

When Allah chooses someone, it is also necessary that they be present on the earth. Otherwise, it would not be in accordance with divine justice that Allah chooses someone and leaves the earth devoid of them.

Here we are speaking only of the outward means. This sinner has not yet attained complete recognition (ma‘rifat) of the Imam—for that, much obedience still remains, and cleansing of one’s sins is still pending.

The Imam often speaks in the language of indications. When the Messenger of God (s.a.s), at the time of proclaiming his Prophethood, asked for help three times, only Mawla Ali (a.s) stood up.

Likewise, the incident of giving charity while in the state of ruku‘ is also attributed to Mawla Ali (a.s)
(Surah Al-Ma’idah 5:55). And when the Messenger of God (s.a.s) was having his sandal repaired, he mentioned the battle of ta’weel for Mawla Ali (a.s)—an indication that after revelation (tanzeel), the responsibility of interpretation (ta’weel) would rest with him.

The chain of Imamat never stops, nor does it pause. From one Imam to the next, this chain continues uninterrupted—bodies may differ, but the soul and the light remain the same.

Allah points to this reality:

From one light, another light continues to shine, and this chain remains forever established.

An incident from the Fatimid era is found: when Imam Mu‘izz (a.s) ascended the throne of Imamat, Qadi Nu‘man feared that Imam Mu‘izz (a.s) might remove him from the position of Qadi. At that time, Imam Mu‘izz (a.s) wrote a letter in which he said:

This light is connected to another light in an unbroken chain. Allah commands us in the Qur’an to hold firmly to this light:

This divine rope is the light of Allah—which, through the chain of Imamat, remains continuously present through the Ahl-e-Bayt and the progeny of Hazrat Ibrahim (a.s), and will continue to remain so. This is Allah’s promise.

People have tried to extinguish this light with their breaths, but Allah says:

When Allah created Hazrat Adam (a.s), the purpose was vicegerency—spiritual vicegerency. Today, when the soul of the world is restless, how is it possible that the Adam of the age would leave his creation alone?

Today, the spiritual leader of the world, the Imam-of-the-Time—by whatever name he may be called—is Mawlana Shah Rahim al-Hussaini, Aga Khan V (s.a.). He is the bearer of the crown of Imamat, and himself a spiritual sovereignty.

It is hoped that through this podcast, some of your questions have been answered. Kindly share this podcast, subscribe to Ishq-e-Karimi, and be sure to give your valuable feedback in the comments.

We will meet again in the next episode.
Happy Imamat Day. Congratulations on the enthronement of Mawla-e-Zaman.

Today, I want to talk about something very close to my heart. Parenting. Or rather… Parenting in today’s world.

Before I begin, I seek strength and knowledge in the presence of the Imam of the Time, through the respect and blessings of my teachers and spiritual guides. Ya Imam-e-Zaman, from your treasure of knowledge, bless us with drops of wisdom. Ameen.

Nearly forty years ago, Hazrat Imam Shah Karim al-Hussaini, alaihi salam, gave a Farman that feels more relevant today than ever before. He warned us that a time would come when materialism would dominate. A time when people would begin questioning the importance of faith itself. But the Imam also gave hope. He said that if we recognize our intellect not as our own creation, but as belonging to the Creator, then true happiness will never be taken away from us.

Look at our lives today. Every moment, every thought, is about worldly success. Money. Career. Status. Prayer has slowly become a formality. And when our children ask us… “Why do we do this?” “What does this really mean?” We often have no answers. Only stories.

But how long can stories protect our children? Because the hunger of the soul is worship. And the hunger of the intellect is knowledge.

That is why the Imam once said:
“We do not want you to only recite prayers. We want you to understand their meaning.”

And meaning does not mean just translation. Meaning is esoteric understanding. Inner wisdom.

When someone asks… “Why are there three daily prayers?” We often reply: “Because the Imam said so.” And the question ends there. But when the intellect is not fed, it searches elsewhere. And it finds science.

Science is not the enemy. Science is a miracle of God. The Qur’an itself says that Allah will show His signs within ourselves and in the universe.

Science is essential for external progress. But esoteric knowledge is essential for inner progress. When one grows and the other is ignored, the human being becomes unbalanced.

Today, parents dream of success for their children. And yes… May they succeed. Ameen. But what if that success comes at the cost of the soul? What if ambition slowly turns into emptiness?

That is why anxiety, depression, panic attacks, are becoming normal in the 21st century. Homes are filled with stress. Some seek doctors. Some seek meditation. Some seek escape through smoking, alcohol, or drugs. But none of these heal the root.

Pressure today is not only from work. It is from comparison. “My friend has this phone.” “That lifestyle.” “This success.” Slowly, values disappear. Simplicity is mocked. Cunning is praised. And youth loses direction.

This is where the Imam’s warning becomes real. When faith is not understood, the world occupies the heart completely. We see smoke everywhere. Cigarettes on roads. Alcohol in hands. And destruction accepted with laughter.

Allah clearly says:
“Do not throw yourselves into destruction with your own hands.”

And yet… We now run blindly behind AI. Technology is not wrong. But forgetting Ali-e-Zaman while chasing AI… That is dangerous. If Ali can grant intellect, can He not grant skills?

Today, people have started doubting even human capability. Not just God. AI in schools. AI in places of worship. Even during moments meant for reflection.

But the Imam speaks in signs. Only those who reflect will understand. This blind race continues because parents themselves have stopped seeing. A time may come when immorality feels normal. And values feel outdated.

Is this the world we want to raise our children in?

Even Deedar has become a formality. Instead of reflection, questions, and practice.

Parenting is already hard. If we do not awaken today, tomorrow it may become impossible.

We must educate ourselves first. Say Ali more than AI. Seek the inner rank of Ali. Strive for true recognition. Then Ali Himself will become your true intelligence.

Imam Sultan Muhammad Shah, alaihi salam, said:
“It is the duty of parents
to teach their children matters of faith.”

O Mawla, forgive us. Bless us with Your inner knowledge. Let our future have science, let it have technology, but above all, let it have You. Because without You, even mercy feels like hell.

Ameen.
Ya Ali Madad

The Qur’an reminds us that trials are part of the path:

Imamat is Divine Light — and the Qur’an clearly expresses this:

Then how is it that we begin to see the Imam merely as a celebrity, or only as a guide?

Before any veil descends upon the Imam, I must understand the spiritual relationship between me and the Imam.

Through the reverence of my pirs and teachers, I humbly seek spiritual support from Imam-e-Zaman, Shah Rahim al-Husaini (a.s).

O Imam, bless me with a portion of the knowledge from Your treasure — Ameen.

Earlier, the Imam used to express spiritual truths openly. Today, His language contains more symbols — signs and allusions. The Qur’an confirms this:

Allah Himself often speaks in symbolic language. And the Qur’an says:

This means that real guidance is spiritual.

But we ask more for outward guidance, and the Imam, according to our intention, grants outward guidance — within which the spiritual signs are hidden.

Only those who reflect deeply can understand these signs.

The present Imam repeatedly speaks about empathy. Why?

Because only when the heart becomes soft does the next step of the spiritual journey open.

We are not preachers, but one point must be understood:

When a veil appears upon the Imam, the real veil appears upon our own intellect.

When intellect becomes illuminated, one begins to see the Light of Allah within the Imam. The Qur’an says:

But over time, human beings begin to think highly of themselves —

and the Imam, a spiritual guide and master, begins to appear like a “celebrity” in their eyes.

The heart should feel pain at this —

How can someone with whom I have a sacred spiritual bond become a celebrity for me?

The Qur’an answers:

If worldly degrees were true knowledge, then everyone would be immersed in love for the Imam.

But worldly degrees last only a few years.

Spiritual knowledge becomes the cause of the soul’s salvation.

The stories of our pirs’ tears and devotion are well known. Pir Sadruddin said:

Their only concern was that the murids might consider them ordinary human beings.

If the Imam arrives late at a darbar, that moment is not merely waiting —

it is an opportunity for spiritual communion and inner supplication.

But due to our ignorance, even a few moments of waiting feel burdensome, and people begin to complain…

How unfortunate.

Today, the Imam has begun to veil Himself — and this is a time for concern and reflection for all of us.

Before anything else, it is essential to understand the relationship between the body, the soul, and the intellect:

The soul is Allah’s trust, and the intellect is also Allah’s trust.

But if we turn our limited intellect into a servant of the ego,

how will the soul awaken?

The Imam illuminates our intellect through the form of inspirations and thoughts.

When the Imam says, “We are always connected,” it means the spiritual connection is always present.

But we often ignore these inspirations, thinking they are just random thoughts.

We get caught up in superficial matters:

“Why did the Imam wear these clothes? Why does He have this tattoo?”

And we drift away from the true spiritual guidance.

The first miracle of the Imam is that He is Haazir-o-Naazir — present and witnessing.

He says:

And the Qur’an testifies:

Would Allah promise us guidance and Light, and then abandon us?

No.

But our arrogance makes us blind and deaf, as the Qur’an says:

When Allah says:

It means this chosen family remains present in every era.

During the era of Prophethood, the Imams were concealed.

After Prophethood ended, the Light of Ali (a.s) appeared openly.

All of this was for us.

But how much value do we give to it?

If we cannot obey the Imam, how will we obey the Prophet?

If we cannot obey the Prophet, how will we obey Allah?

The Qur’an gives a very clear command of obedience:

In the end, my prayer:

O Mawla, forgive us — Your naïve children.

Remove every veil.

Grant our intellect knowledge and our souls devotion.

Ameen.

We are beggars — You are the King.

Forgive us. Ameen.

Thank you for listening to this podcast.

Ya Ali Madad.

Before I begin, I pray — with deep respect and blessings from our teacher —
that by the grace of the Imam of the Time,
This reflection remains filled with divine ta’yid and barakat.

Today, let’s talk about something we all carry within us —
talent.

What is talent, really?
It’s that honour, that special ability, that spark —
placed within every human being.
Some of us recognize it.
Some don’t.
Some express it proudly, while others hide it quietly in their hearts.

But have we ever wondered why Allah placed these talents within us?
The Holy Qur’an says,

“I did not create jinn and mankind except that they may worship — or recognize — Me.”
(Surah Adh-Dhariyat 51:56)

So just like the purpose of creation is ma‘rifat — the recognition of the Divine —
Our talents, too, are meant to guide us back to that recognition.

Think about it.
When someone sings beautifully, when someone writes words that touch hearts,
or paints colours that bring peace to the soul — that talent, in its truest form,
is a means to please Living Imaam.

Even before a song is sung, it must be written. And to write — you need inspiration, discipline, and creativity. That inspiration, that sudden spark —
that’s not coincidence. That’s ta’yid — divine support.

Sometimes, when we suddenly get an idea, a line of poetry, a melody that feels almost whispered into our heart — and we rush to write it down, we might say, “Look, this is my talent.” But in truth, that moment was a gift from above.

And then… Imaam tests us.
When the Imam grants ta’yid, He observes quietly —whether we use it for our ego or for our soul.

We may ask ourselves — Can’t we use our talent to gain recognition? To earn a living?
Of course we can.

We all have to live, to eat, to survive. But before using our gifts for the world,
We must first dedicate them to the pleasure of the living Imam.

Just like we give Dasond — because we know that our sustenance comes from the Imam of the Time — we can also offer Dasond from our talent.
Because that too is His gift to us.

Many of us create songs for Imamat Day or Mawla’s birthday. If those songs are made purely for the Imam’s happiness — Alhamdulillah, the Imam blesses them with ta’yid and barakat. But if they’re made for people’s praise, for our own fame —
then something changes quietly inside.

Haazir Imaam may still increase our skill, but His pleasure begins to fade away.
And when His pleasure fades, our ishq — our love for the Imam —
starts to weaken too. We might not even notice it happening.

One day, we may still go to Jamatkhana twice a day,recite our du‘a,and feel that our duty is complete…but deep down, the khushnudi — the true contentment of the Imam —will not be there.

And when that happens, our talent loses its light. It becomes something worldly,
something hollow. Then slowly, we start chasing likes, followers, and views —
thinking day and night only about posts and performance.

Whether we’re painters, singers, writers — we see only fame.
And peace slips away from the heart. Because how can peace stay in a heart where there is no remembrance of the Imam?

So, how do we attach our talents to the right purpose? If we don’t seek the Imam’s pleasure, if we don’t offer our work with gratitude, then our talent becomes a burden - a weight we carry instead of a blessing we share.

Our true happiness lies in the Imam’s happiness. When we write, when we sing,
when we create — purely for Him, for His name, for His joy — then those words and that music become channels of ta’yid. They become jariya — means through which the world may follow naturally.

But remember this — Talent is not halal until it brings the pleasure of the Imam.
Otherwise, it may give us fame, but it will take away peace.

Think about our Pirs. Many of them weren’t formally educated, yet they wrote Ginans in many languages. That wasn’t human knowledge alone —
that was ta’yid. That was light.

Even today, the Imam grants us that same ta’yid. But we — unknowingly — keep claiming it as our own, loosening our grip on the rope of Imamat, thinking the light comes from us, not through us.

And so, we pray… May every word we write, every sound we produce, every creation of ours — flow only for Him. May it carry His mercy, bear His name, and seek only His pleasure. Because in the end — we all must return to Him. This world may clap for us now… but soon, it will forget. And the only applause worth hearing
will be the one that echoes in the soul — when the Imam is pleased.

Ameen.

🕊️ Qur’an References:

1. Surah Adh-Dhariyat 51:56 — “I did not create jinn and mankind except that they may worship Me.”

2. Surah Al-Baqarah 2:152 — “So remember Me; I will remember you. Be grateful to Me and do not deny Me.”

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I often ask myself: why is there dasond? why is there naandi? why is money collected in majalis?

With respect to my teacher — who is like a gate — and to the Imam, who is Light, through them I seek the spiritual strength of the Imam of the Time, so that this reflection may remain filled with light.

I know there are many waez and historical answers to these questions… but today, instead of going into history, I want to pause… and reflect on something deeper.
Something that can itself bring showers of answers — and silence these questions from the root.

Every relationship rests on two pillars: knowledge (ilm) and love (ishq).

When I look at the world, I see how, when someone falls in love, he or she forgets everything else — and moves forward only with the desire to reach the beloved. So many sacrifices are made — of wealth, of family, of habits, of reputation, sometimes even of life.

All of this only to gain a human companion for 70–80 years.

And when the beloved sees this kind of devotion, they also give back — even sharing their wealth and treasures.

Now I reflect: the Imam of the Time — the King of both worlds — is the possessor of infinite knowledge, the treasure that Allah has placed within him.

The Qur’an reminds me:

“Allah is the Light of the heavens and the earth.” (24:35)
“We have sent you with the Truth as a bearer of glad tidings and a warner. And there is no nation without a guide.” (35:24)

This treasure is open — but only if my heart burns with love. If my inner light is weak, I do not see Him. My love weakens. Doubts creep in. And doubt… it kills the soul.

Without love, questions turn into doubts. So I must ask myself: if even an ordinary human lover is tested with sacrifices, then how can I expect the Master of both worlds not to test me?

And what is sacrifice? Sacrifice means to draw near — qurbani comes from qurbat — to give up selfish desires.

One of those desires is wealth.

When I earn, I feel pride. When I earn, I become attached. And when I am asked to spend for my True Beloved, suddenly my ego questions me: Why does the Imam need this money? Why should I give dasond? Why should I pay majalis fees?

But then I remember — Allah says in the Qur’an:

“Never will you attain righteousness until you spend from that which you love.” (3:92)

If I want admission into a spiritual university, how can I expect it to be free? We all know — people rarely value what comes without cost.

That is why there is a token — a symbolic fee. A reminder that money is earned through deeds, and so my offering must be pure, halal — not tainted.

If I give, but in my heart there is ego, or show-off, then that means either my money is impure, or my intention is corrupt. In both cases, it holds no value. The Imam does not accept such offerings.

In today’s time, money is dearer than even children. It never leaves my neck. That is why most people fail this test, and their sacrifice is wasted.

But if my heart is truly filled with love, if I see nothing but the Imam of the Time, then I do not worry. I am ready to sacrifice anything. Yes, I may still ask questions — but those questions only deepen my love, not my doubt.

And when the Imam sees such sincerity, He opens the door of His mercy. He showers His true love upon me.

So whether it is dasond or majalis fees, these are not just payments — they are symbols of sacrifice. Through them, the soul advances.

The Qur’an gives sacrifice a very high station:

“Their meat will not reach Allah, nor will their blood. But what reaches Him is your piety.” (22:37)

This is why without sacrifice, I cannot truly value what I receive.

If doubt enters, I know it is like a seed of disease. If I let it grow, it will turn into a tree that blinds me, until I start seeing the Imam not as my Beloved, but as an ordinary man.

This is a deadly disease of the soul. It leads people into envy, into rebellion, even against the very one who is the King of both worlds. And we see this today — on social media, where some who call themselves “ex-Ismailis” make videos against the Imam, seeking false joy while in reality burning in spiritual fire.

But if my heart carries the peace of Paradise, and the fire of true love — why should I care for such voices?

Like a horse with blinders, I must keep my eyes fixed — only on my Beloved.

So when questions arise, I must search for answers — but through love, not through doubt.

And if answers don’t come, I must pray:

Mawla, increase my knowledge. Protect me from the hellfire of doubt. O Imam, whatever happens, never let go of my hand. Never let me wander into dark thoughts. You alone are my True Beloved. Everything else… is a deception.

Ameen.

I prostrate myself while seeking divine support at the sanctuary of the Lord of the Time, Shah Rahim al-Husayni, so that this beggar may be granted a drop from the treasure of His knowledge, by His grace. Ameen.

By the boundless kindness and infinite mercy of Mawla Shah Rahim, the Jamat in France witnessed the Deedar (vision) of the Imam for the first time. Alhamdulillah, what a glimpse it must have been! Even though we only saw photographs, our souls became restless with longing for the Deedar of the Imam of the Time.

But is Deedar only about a physical glimpse? If we don’t understand its inner meaning and essence, we will easily forget the Deedar and return to our daily life.
So today, we seek divine support from the Imam to understand the true importance of Deedar. When we look toward the Imam in Darbar, our hearts are filled with love, and our eyes are filled with tears. What does this mean?

In truth, it is the heart that is crying. The tears appearing in our eyes are simply its expression. This means: "O Mawla, You granted us the gift of Your Zahiri Deedar (external vision), now also bless us with the Baatini Deedar(inner vision), so we may reach Your Noorani Deedar (Luminous Vision).”

This Baatini Deedar may come in the form of knowledge and divine support. When the Imam blesses us with His knowledge, then true love is elevated, and through that love, He bestows upon us His Noorani Deedar.

The Baatini Deedar is essential for the soul and the intellect, and the Noorani Deedar is even more crucial.

The soul has an eternal home, and the first step toward reaching it is the Zahiri Deedar. The second is the Imam's knowledge. The third and final step is the Noorani Deedar.

But often we make the mistake of stopping at the Zahiri Deedar. After giving Mubaraki (greetings), we forget and get busy with life again. Then what is the benefit?
When a lover (ashiq) sees their beloved (ma'shuq) in the physical form, it should ignite a fire in their heart to attain the Beloved.

If this yearning doesn't arise, how can the Beloved be found?

When a lover sees the Beloved and the fire of longing arises, he begins striving for knowledge — not just through prayers and devotion but by trying to understand every gesture of the Beloved. And when the Beloved sees the sincerity of the lover’s heart, He gives everything to that lover.

But if that yearning is not born?

Then Allah has said in the Qur'an, Surah 7, Ayah 198:

Could this condition be ours?

Are we sitting in Darbar, only observing the Imam’s external appearance? What colour is he wearing? Where is he walking from? In which language is he speaking?

But, even if the Imam speaks in any language — if I am a true ashiq (lover) — then His words will never leave my heart. They will appear in my actions naturally.

This is the Darbar of the Imam — the very place where Dai Al-Mu’ayyad Shirazi once made a heartfelt plea to the Imam of his time:

When we speak of Baatini Deedar and the longing of the lover, it is achieved through knowledge (ilm), actions (amal), and worship (ibadat).

Our 49th Imam, Shah Karim al-Husayni (A.S), has said:

Now, we must reflect — what is the ta‘lim (teaching) of the Imam that grants spiritual enlightenment and Noorani Deedar?
It is the Imam’s inner knowledge (Baatini Ilm).

Often, we make the mistake of focusing only on what the Imam says about business or education. The Imam provides guidance for both worldly and spiritual matters.
But if we only perceive the worldly guidance, it is not the Imam’s fault — it is our own limitation, for we fail to understand the depth of His words.

The Imam speaks according to the needs of the hearts of the Jamat. Even in His worldly guidance, there are spiritual signs for His lovers. As the Imam himself has said:

"The Imam’s ta‘lim lights the murid’s path to spiritual enlightenment and vision. In temporal matters, the Imam guides the murids, and motivates them to develop their potential…”

So when we talk about Deedar, we must realise it is not only about seeing with the eyes, but also about recognising with the inner eye of the heart.

The Imam, who is the manifestation (mazhar) of Allah in this world, must be recognised inwardly.

Let us reflect on the Farman of Imam Mustansir bi’llah II:

Now, how does an ordinary person recognize the Imam?

The first step is love, and in that love, a sincere longing in the presence of the Imam.
Through any medium, the Imam then blesses that seeker with spiritual and intellectual knowledge (ataai ilm).

That’s why both Zahiri and Baatini Deedar are equally important.

And when one receives Baatini Deedar, and is blessed with spiritual and Noorani Deedar, it cannot be described in words — just as Pir Nasir Khusraw has said:

When the light of the Imam falls upon the dark heart, that heart becomes illuminated with spiritual radiance.
It becomes soaked in love, and the tongue of the lover speaks of nothing but the praises of the Beloved. He becomes lost in Ishq-e-Karimi and Ishq-e-Rahimi.

Al-Mu’ayyad fi’l-Din al-Shirazi (R.A) writes:

So the Zahiri Deedar is through the eyes, Baatini Deedar is through the eyes of the heart, and Noorani Deedar is when the Imam blesses with His spiritual body through His mercy.

And those who are blessed with Noorani Deedar, they care for nothing else but the love of their Imam, because the purpose of this entire creation is to annihilate oneself (fana) in the Imam of the Time.

Ameen.

If you enjoyed this podcast, we’d love your support! Visit our website ishqekarimi.com and subscribe to stay connected. Also, don’t forget to subscribe to our YouTube channel, Ishq e Karimi, for more inspiring content.

Thank you for listening, and Yaa Ali Madad!

Bismillahir Rahmanir Rahim. Ya Ali Madad.
Today, we will reflect on a topic that is particularly important for the youth. A sincere question: Are we truly on the right track?

At first glance, this question might seem unusual, but in today’s time, it has become critically important. This video may come across as bold and even a little bitter—but sometimes, truth must be shared sincerely.

Allah states in the Holy Qur’an that.

And perhaps, the tradition of serving (Mehmaani or Naandi) in the Jamatkhana is a symbolic reflection of this principle.

Yet today, we have slowly shifted away from true spiritual competition. Instead, we find ourselves competing in worldly and trivial matters. Is that truly the right direction?

Often at functions, we focus more on what others are wearing than on the purpose of the gathering. We compare ourselves. Or worse, we criticize others' clothing—down to their shoes, sandals, even hairstyles.

As a result, unnecessary spending begins to dominate our lives. Whether or not it’s essential or affordable, we start chasing brands blindly. Not because we truly need these things—but because we want to project status in society.

This cycle gives rise to spiritual ailments like envy and pride. Sometimes, in trying to elevate ourselves, we bring others down with our words—without considering the emotional harm we might cause.
And in this environment, some families begin to withdraw from the community due to societal expectations they simply cannot meet. In some cases, they even stop attending Jamatkhana.

Have we ever considered the spiritual loss that such a family might endure? Yet, we remain so preoccupied with appearances that we begin to overlook even the sacred guidance of our beloved Imam-of-the-Time.

Hazrat Imam Shah Karim al-Husayni (A.S.) said in his Takhtnashini Farman:

“Each one of you should have a deep knowledge and true understanding of his faith.”

In the same Farman, he further said:

“From time to time, I give you Farmans concentrating [on] worldly matters, but the essential, what has and always will be essential, is that My spiritual children must understand the meaning of their faith. Religious functions were from Imam to Imam virtually unchanged after centuries.”

Then how can we abandon spiritual knowledge and blindly run after worldly pursuits?
Yes, the Imam has graciously guided us to seek a good quality of life—but what does that truly mean?

According to Hazrat Imam Shah Karim (A.S.), the quality of life is clearly defined—and is beautifully presented on the AKDN website.
It means: Access to healthcare, education, economic opportunities, and infrastructure to ensure self-reliance and dignity.

But unfortunately, many of us associate “quality of life” with branded goods, luxury cars, and expensive houses. Is this truly correct?

In that same Farman, the Imam also said:

“I do not want My spiritual children to forget that life on earth is but a very short passage in eternity; and you must not believe that you are here for what is only one existence, and that thereafter, you have to account for nothing. These worldly matters are not and never will be for any spiritual children the matters of first importance. You must understand that we are in this world for a very short period. We cannot take with us, when we leave this world, whatever we have made in terms of worldly goods. And therefore, it is not only foolish but stupid to chase after worldly matters indiscriminately.”

We’ve all observed that material success only brings temporary relief. The moment one goal is achieved, we immediately chase another—often in response to what others have. This creates restlessness, jealousy, and disappointment. And in that state, we may compromise ethics… and even overlook our Imam’s guidance.

In trying to create a perfect impression, we’ve normalized harmful habits like smoking, stalking, and drinking—social evils that corrupt the soul. If we run blindly in this race, what will become of society?
And when these habits damage our health or family, we blame the Imam—forgetting the divine guidance we ignored in the first place.

When we look at this topic and the principle of quality of life, the Imam has clearly said in the same Farman:

“Any rapid change in your material surroundings will impose upon you immense unhappiness, immense worry and frustration.
You will have to be very careful of the way you live, not to live luxuriously, not to live in a rich manner which can only do you and your children and your families much harm.
You will fail to understand that the material benefits will have produced in your hearts only dissatisfaction and disillusionment.”

Today’s world may be advancing materially, but we must ask: is our inner self—our batin, our soul—also advancing?

Simply reciting duas cannot replace the responsibility of seeking true spiritual understanding.
If we do not strive to acquire the Imam’s knowledge, how will we ever truly understand the Imam?

When we speak of knowledge, many think only of history. But this ‘ilm’ is not merely about events and geography—it is about the Imam’s batini light and intellectual pearls.
We must not step outside of the Imam’s guidance.

As the Imam himself said in his Farman:

“If you acquire (spiritual) knowledge (ilm) and live according to it, you may become angels (farishta).”

All these Farmans can be found in the Farman Mubarak 313 volume. Though in this episode, we have referenced only one Farman—the truth is, we are blessed with an ocean of guidance. Alhamdulillah.

Mawlana Hazar Imam Shah Rahim al-Husayni (A.S.) has summarized these directions beautifully in his Takhtnashini Farman, offering clear guidance on every essential matter.

Let us conclude today’s reflection by quoting one final line from that Farman, as a beacon pointing us toward the light of intellectual and spiritual growth:

“The Shia Ismaili Tariqah of Islam has a rich intellectual tradition. I will continue to ensure that the Jamat has access to high-quality educational materials and programmes, to enable you better to know the history of your faith and of the Jamat, to strengthen the understanding of your identity, and to support you in your personal search for enlightenment.”

With deep gratitude, we submit our humble prayer at the feet of our Imam-of-the-Time:

O Mawla, bless us with the strength to walk on the path of righteousness. Enrich us with Your knowledge and help us live ethically in this world. Ameen.

Ya Ali Madad.

Eid al-Adha is recognized as a symbol of sacrifice. In the Ismaili tradition, this commemoration of Prophet Ibrahim's (peace be upon him) willingness to sacrifice his son holds a deep esoteric meaning (ta’wil), which is considered the reality (haqiqah) of the story.

According to Ismaili interpretation, the divine command for Prophet Ibrahim (peace be upon him) to "sacrifice" his son, Prophet Ishmael (peace be upon him), does not mean to slaughter him physically, as such an act would violate the sanctity of life. Instead, the command signifies for Prophet Ibrahim (peace be upon him) to appoint his son, Prophet Ishmael (peace be upon him), as the successor to the Imamat after him. The great Ismaili jurist and Da‘i al-Qadi al-Nu‘man, in his work Asas al-Ta’wil, explains that the Qur'anic verse (37:101) about giving "good news of a forbearing boy" refers to Prophet Ishmael (peace be upon him) as the candidate for the Imamat (al-murashah li l-imamah). The dream of Prophet Ibrahim (peace be upon him) saying "I am sacrificing you" (Qur'an 37:102) means, esoterically, "I am taking upon you the Covenant of Imamat (mithaq al-imamah) and establishing you as an Imam for the divine law".

The subsequent substitution of Prophet Ishmael (peace be upon him) with a "great sacrifice" (dhibh ‘azim), traditionally understood as a ram (Qur'an 37:107), is also interpreted esoterically. Al-Qadi al-Nu‘man states that the sacrifice (al-dhibh) in the esoteric sense (fī al-baṭin) is a symbol of the taking of the covenant (al-mithaq). It signifies Prophet Ibrahim's appointment of Prophet Ishmael (peace be upon him) to the rank of spiritual interpretation (ta’wil) and secrecy (Foundership - al-asasiyya), while appointing his second son, Prophet Isaac (peace be upon him), to the rank of [trustee] Imamate as a substitute. Thus, Prophet Ishmael (peace be upon him) became the Permanent Imam (imam mustaqarr), and Prophet Isaac (peace be upon him) became the Entrusted Imam (imam mustawda), serving as a deputy or veil. The spiritual sacrifice mentioned in the context of the "great sacrifice" is understood as the spiritual sacrifice of the souls of two great individuals, Prophet Ishmael (peace be upon him) and Prophet Isaac (peace be upon him). This esoteric understanding aligns with the Ismaili view that Prophet Abraham (peace be upon him) was the Imam of his time, and the Imamat continues in his progeny by divine appointment. Prophet Muhammad (peace be upon him and his progeny) and Imam ‘Ali ibn Abi Talib (peace be upon him) descend from the lineage of the Imams from Prophet Ishmael's (peace be upon him) progeny.

This esoteric understanding of sacrifice in Eid al-Adha deeply resonates with the institution of the Imamat. Just as the sacrifice in the story symbolizes taking the covenant of Imamat, the Imamat itself is characterized by profound sacrifice. The Imam who bears the weight of the Imamat has sacrificed his entire life, soul, and being in the perpetual service of God and humankind. This is considered the ultimate spiritual sacrifice. The Imams throughout history have exemplified this spirit by dedicating their lives to the material, spiritual, and intellectual upliftment of the Jamat (community).

The sacred tradition of Nass (designation of a successor), which ensures the continuity of divine guidance in the Imamat, is also linked to the symbolism of sacrifice. When the Imam designates his progeny to succeed him, it is described as a testament to his unwavering faith and devotion, akin to the acceptance of fate by Prophet Ishmael (peace be upon him). This act of Nass is profoundly significant, symbolizing a divine covenant akin to Prophet Ibrahim's (peace be upon him) willingness to sacrifice his son in submission to Allah’s command.

The living Imam, Mawlana Haazir Imam (peace be upon him), has also emphasised this aspect of sacrifice and service. He has stated that he has dedicated his life to the uplift and progress of the Ismailis all over the world. Our 49th holy Hazrat Imam Shah Karim Al Husaini (a.s) views the responsibilities of the Imamat, inherited from his grandfather, as heavy but not burdensome, considering it a pleasure to dedicate oneself ("to sacrifice oneself") to the community and work for its people. The spiritual sacrifice of Prophet Abraham (peace be upon him) and Prophet Ishmael (peace be upon him) continues to be embodied and renewed in the lineage of Ismaili Imams and in the person of Mawlana Haazir Imam (peace be upon him).

Therefore, Eid al-Adha, through its symbolic resonance and esoteric interpretation in the Ismaili tradition, highlights the Imamat's enduring commitment to divine authority, sacrifice, and service. The festival commemorates Prophet Ibrahim's (peace be upon him) faith and reflects the Imams' dedication of their lives to the well-being and upliftment of their followers.

What is the esoteric meaning of sacrifice?

The esoteric meaning of sacrifice in the Ismaili tradition, particularly as related to Eid al-Adha and the story of Prophet Ibrahim and Prophet Ishmael, is understood as follows:

1. Beyond the Literal: The Ismaili tradition does not understand the story of Prophet Abraham's sacrifice of Ishmael according to its literal apparent meaning, as a divine command to physically kill one's child would violate the sanctity of life. Instead, there is a deeper spiritual meaning, the esoteric meaning (ta’wil), which is considered the reality (haqiqah) of the story.

2. Appointment to Imamat: The divine command for Prophet Abraham (peace be upon him) to "sacrifice" his son, Prophet Ishmael (peace be upon him), esoterically means that Prophet Abraham was commanded to appoint his son, Prophet Ishmael (peace be upon him), as the successor to the Imamat after him.

3. Taking the Covenant: Prophet Abraham's dream of sacrificing his son (Qur'an 37:102) is interpreted esoterically as "I am taking upon you the Covenant of Imamat (mithaq al-imamah) and establishing you as an Imam for the divine law".

4. Symbol of the Covenant: The substitution of Prophet Ishmael (peace be upon him) with a "great sacrifice" (dhibh ‘azim) (Qur'an 37:107), traditionally understood as a ram, is also interpreted esoterically by al-Qadi al-Nu‘man. He states that the sacrifice (al-dhibh) in the esoteric sense (fī al-baṭin) is a symbol of the taking of the covenant (al-mithaq). This signifies Prophet Abraham's appointment of Prophet Ishmael (peace be upon him) to the rank of spiritual interpretation (ta’wil) and secrecy (Foundership - al-asasiyya), being silenced from public teaching, and appointing Prophet Isaac (peace be upon him) to the rank of [trustee] Imamate (mustawda) instead. Prophet Ishmael was the Permanent Imam (imam mustaqarr), and Prophet Isaac was the Entrusted Imam (imam mustawda), serving as a deputy or veil. The "great sacrifice" refers to the spiritual sacrifice of two great souls, Prophet Ishmael and Prophet Isaac, who were appointed to the Imamat.

5. The Imam's Sacrifice: More broadly, the concept of "sacrifice" means to "make sacred". The Imam who bears the weight of the Imamat has sacrificed his entire life, soul and being in the perpetual service of God and humankind, which is considered the ultimate spiritual sacrifice. The Imams throughout history have exemplified this spirit by dedicating their lives to the material, spiritual, and intellectual upliftment of the Jamat (community).

6. Nass as Sacrifice: The sacred tradition of Nass (designation of a successor) is also linked to the symbolism of sacrifice. When the Imam designates his progeny to succeed him, it is a testament to his faith and devotion, akin to the acceptance of fate by Prophet Ishmael (peace be upon him). This act symbolizes a divine covenant similar to Prophet Ibrahim's willingness to sacrifice his son in submission to Allah’s command.

7. Living Embodiment: The spiritual sacrifice of Prophet Abraham (peace be upon him) and Prophet Ishmael (peace be upon him) continues to be embodied and renewed in the lineage of Ismaili Imams and in the person of Mawlana Hazir Imam (peace be upon him). Mawlana Hazir Imam has explicitly stated he has dedicated his life to the uplift and progress of the Ismailis and the world of Islam.

Thus, the esoteric meaning of sacrifice in this context is primarily about taking and fulfilling a divine covenant, specifically the Covenant of Imamat, and it is continuously exemplified by the Ismaili Imams through the dedication of their lives to service.

Credits To:

Ismaili Gnosis

Ismaili Interpretation (Ta’wil) of ‘Id al-Adha

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2 years ago · 16 likes · 1 comment · Ismaili Gnosis

Eid ul-Adha Mubarak

Eid al-Adha is known as a symbol of sacrifice. But what truly defines a sacrifice?

It is the sacrifice the Imam makes for his Jamaat.

When the Imam designates his progeny to succeed him, it is a testament to his unwavering faith and devotion to Allah. This sacrifice is akin to the acceptance of fate by Hazrat Ismail (A.S.).

The Imam devotes his entire life to the betterment of his community—worldly, spiritual, and intellectual. For those who seek spiritual enlightenment, the Imam becomes their guiding light.

Let us begin with the Farman of our beloved 49th Imam.

Let’s dive into the Ismaili Dai’s quote.

Recently, we have been blessed to witness the Takhtnashini (enthronement) of His Highness Mawlana Shah Rahim Al-Husayni Hazar Imam (peace be upon him), as designated by the will of our beloved 49th Imam, His Highness Mawlana Shah Karim Al-Husayni (peace be upon him).
In accordance with the sacred tradition of Nass (designation), Mawlana Shah Karim Al-Husayni (peace be upon him) appointed his eldest son as his successor during his lifetime. This act of Nass is profoundly significant, symbolizing a divine covenant akin to the willingness of Prophet Ibrahim (peace be upon him) to sacrifice his son, Prophet Ismail (peace be upon him), in submission to Allah’s command.
As narrated in the Holy Qur’an (Surah As-Saffat, 37:102–107), Prophet Ismail (peace be upon him) willingly submitted to his father’s divine obligation, embodying the essence of sacrifice and obedience to Allah’s will.

Throughout history, the Imams of the Ahl al-Bayt have exemplified this spirit of sacrifice, dedicating their lives to the material, spiritual, and intellectual upliftment of the Jamat (community).
The 49 Imams preceding our present Imam have tirelessly served humanity, guided by divine authority, fostering peace, unity, and enlightenment.
This sacred legacy continues through His Highness Mawlana Shah Rahim Al-Husayni, who, in accordance with the will of his father, has devoted his life to the service of the Jamat and the broader global community.
The principle of Nass ensures the continuity of this divine guidance—a tradition rooted in the Prophet Muhammad’s (peace be upon him and his progeny) designation of Imam Ali (peace be upon him) as his successor, as referenced in historical accounts such as the event of Ghadir Khumm (Sahih Muslim, Hadith 2408).

The festival of Eid al-Adha holds deep symbolic resonance with the institution of the Imamat.
It commemorates not only Prophet Ibrahim’s (peace be upon him) unwavering faith but also reflects the Imamat’s enduring commitment to divine authority, sacrifice, and service.
Just as Prophet Ibrahim (peace be upon him) and Prophet Ismail (peace be upon him) demonstrated selflessness, the Imams have consistently placed the well-being of their followers above personal interests—guiding the Jamat through challenges, and fostering resilience and progress.
For instance, the Aga Khan Development Network (AKDN), under the guidance of the Imamat, has impacted millions of lives globally by promoting education, healthcare, and sustainable development—embodying the Imam’s vision of improving the quality of life for all (AKDN Annual Report, 2024).

As we celebrate Eid al-Adha and reflect on the Takhtnashini of our present Imam, let us renew our commitment to the values of compassion, unity, and service that define the Imamat.
May Allah, in His infinite mercy, continue to guide us through the Noor (light) of the Imam, illuminating our path until the Day of Judgment. Ameen.

Eid ul-Adha Mubarak.

As we stand in the sacred moment of transition, the Noor of the 49th Imam, Mawlana Shah Karim al-Husayni (A.S), continues its eternal journey, transferring to the 50th Imam, Mawlana Shah Rahim Shah (S.A). Just as the sun sets in one horizon and rises in another, the Imam of the time remains ever-present—guiding, protecting, and blessing the murids with his divine Noor.

This transition is not just a change of leadership; it is the continuity of divine guidance. As Imam al-Mustansir Billah (A.S) beautifully expressed:
"Our Noor is one and the same, manifesting in different times but always carrying the eternal truth."

Let us reaffirm our baiyat (spiritual allegiance) to the Imam of our time, Mawlana Shah Rahim Shah (S.A), with devotion and love, knowing that the Noor of Imamat remains our eternal beacon.

💖 Ya Ali Madad! Mubaraki to the Jamat on this sacred transition! 💖

Source:

Ismaili Gnosis

The Imams as Possessors of Divine Authority (Ulu l-Amr) in the Qur'an

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a year ago · 9 likes · 1 comment · Khayal ʿAly and Ismaili Gnosis

Ya Ali Madad, dear listeners! Welcome to today’s special episode, where we explore the eternal Noor of Imamat, its divine continuity, and its significance in our lives.

The world we live in is faani—temporary. But if there’s something that is lafaani—eternal—it is the Noor of Allah. This Noor manifests through the institution of Imamat, continuing under the divine principle of Noorun Ala Noor—Light upon Light.

Today, we reflect on this divine light that has guided humanity for centuries and continues to illuminate our path through the Haazir Imam of our time.

It is natural to feel sorrow when we part from a face we have seen since birth. But, dear listeners, the Imam of the time instructs us not to grieve over this.

But Why?

Because when an Imam takes his final breath, the Noor of Allah instantly transfers to the next divinely appointed Imam. During his lifetime, the Imam designates his successor through Nass—a divine selection—ensuring that the Noor remains unbroken.

However, this Noor stays hidden until the appointed moment—the moment when an Imam’s physical journey ends, but the spiritual leadership continues.

This is what happened when our beloved Mawlana Shah Karim Al-Hussaini (Allaihi Sallam) took his final breath.

At that very instant, the Noor transitioned to our Haazir Imam, Shah Rahim Shah Al-Hussaini (Salwatulla Allaihi).

So, when the Noor is Haazir (present) and Naazir (watching over us), what is there to grieve? The Noor is always with us.

Dear listeners, when we seek guidance from the Quran, we find the beautiful Ayat of Noor:

📖 “Light upon Light! Allah guides to His Light whom He wills.” (Surah An-Nur 24:35)

This divine Noor has continued since the beginning of time and manifests through the institution of Imamat. The Imam of the time is the bearer of this Noor—guiding, protecting, and elevating the Murids toward divine truth.

Just as Prophet Muhammad (Salwatulla Allaihi) was a light from Allah, his progeny has carried this Noor from generation to generation.

One lamp lights another, and the Noor of Imamat is transferred from one Imam to the next.

This process is called Nass, and it is not a human decision—it is Allah’s choice.

In the Holy Quran, Allah says:

📖 “Indeed, Allah chose Adam, and Nuh, and the family of Ibrahim, and the family of 'Imran over the worlds.”(Surah Aal-e-Imran 3:33)

📖 “They were descendants of one another. And Allah is All-Hearing, All-Knowing.” (Surah Aal-e-Imran 3:34)

This divine selection continued, and Allah’s Noor manifested in the family of Ibrahim (Allaihi Sallam), Imran (Allaihi Sallam), and Muhammad (Salwatulla Allaihi).

The Ahl al-Bayt—the Holy Progeny of the Prophet—are the spiritual heirs of this divine Noor. Through them, the Noor of Allah remains preserved and continues in the form of Imamat.

What is our role, as Murids?

Is it enough to simply acknowledge the Imam? No!

A true Murid must not only accept the Imam but also attain Maarifat—deep spiritual understanding and recognition of the Imam.

The Imam of the time is like a divine rope that connects us to Allah’s Noor.

Allah commands in the Quran:

📖 "Hold firmly to the Rope of Allah all together and do not become divided." (Surah Aal-e-Imran 3:103)

The Rope of Allah—Hablullah—is Imamat. It ensures that believers remain on the straight path, never straying into darkness and misguidance.

From Imam Ali (Allaihi Sallam) to Mawlana Shah Karim Al-Hussaini (Allaihi Sallam) and now to Haazir Imam Shah Rahim Shah Al-Hussaini (Salwatulla Allaihi), this divine Noor remains unbroken.

Noor is eternal—it never diminishes but continues its journey through the divinely appointed Imams.

Our beloved Mawlana Shah Karim Al-Hussaini (Allaihi Sallam) carried this Noor for 67 years, guiding the Ismaili Jamaat with wisdom, love, and tireless service.

With Divine Will, this Noor has now transferred to our Haazir Imam, Shah Rahim Shah Al-Hussaini (Salwatulla Allaihi), ensuring that the guidance of Allah remains unbroken.

The Imamat continues to shine—leading the believers toward truth, knowledge, and enlightenment.

Dear listeners, Imamat is the manifestation of Allah’s Noor on Earth.

It is an unbroken chain, a lifeline that connects us to divine wisdom.

From Imam Ali (Allaihi Sallam) to Imam Mustansir Billah (Allaihi Sallam), from Shah Karim Al-Hussaini (Allaihi Sallam) to Haazir Imam Shah Rahim Shah Al-Hussaini (Salwatulla Allaihi), the Noor remains.

Those who hold firmly to this Noor will never be led astray. This is the path of divine truth.

📿 May Allah grant us the strength to remain steadfast in His Noor and to always recognize the Imam of our time as the guiding light of our souls. Ameen!

Thank you for joining us today on this special episode. If you found this discussion insightful, do share it with your loved ones.

Stay connected to the Noor, stay guided, and remember—Noor is always with you.

Ya Ali Madad

In this episode, we explore the Ismaili perspective on intoxicants, drawing from historical, ethical, and spiritual insights. What does Ismaili doctrine say about alcohol and other substances? How have Farmans, religious texts, and cultural practices shaped the community’s stance? We also discuss modern-day challenges, social pressures, and the balance between faith and contemporary lifestyles. Join us for a thought-provoking conversation on faith, discipline, and conscious living.

Mi'raj, which means "ladder" in Arabic, captures the essence of Islam's most profound spiritual experiences - the shab e miraj meaning represents a divine ascension that surpasses ordinary human understanding. This remarkable experience of Prophet Muhammad (Peace be upon him and his progeny) holds special significance on the 27th of Rajab and represents the highest spiritual achievement possible through faith.

The Holy Quran's Surah al-Isra (17:1) mentions this sacred night experience from Masjid al-Haram to Masjid al-Aqsa. Archangel Jibril's presence and the mystical creature Buraq accompanied this celestial ascension, emphasizing divine guidance throughout this sacred event.

This sacred narrative reveals al Miraj's deeper spiritual dimensions, which we can understand through the lens of Ismaili wisdom. Traditional accounts, mystical interpretations, and practical teachings continue to guide spiritual seekers toward inner enlightenment under the guidance of the living Imam.

Welcome to the second part of the article on Shab e Miraj.

The Sacred Journey Through Time

The sacred chronicles of Islamic tradition tell us about an extraordinary event that occurred around 621 CE ^[1]. The night journey, or shab e miraj meaning in its essence, stands as a profound spiritual milestone that still inspires believers today.

The traditional narrative unfolds in multiple stages. Prophet Muhammad (Peace be upon him and his progeny) travelled from Mecca to Jerusalem on the mystical creature Buraq ^[1]. Angel Jibrīl then accompanied him as he ascended through the seven heavens, where each level showed new divine mysteries ^[1].

This celestial ascension included several important encounters:

• Meeting with Prophet Adam (A.S.) in the first heaven

• Encountering Prophets Yahyā and Īsā (A.S.) in subsequent realms

• Connecting with Prophet Mūsā (A.S.), who advised about the prayer obligations ^[1

The historical significance of al Miraj goes beyond the immediate experience. This journey served as a divine confirmation of the Prophet's mission ^[1]. It also made Jerusalem the third holiest city in Islam and created a spiritual connection between the sacred places of worship ^[2].

Our understanding through the ages gives us fascinating views. Some early interpretations saw it as a dream vision, while others managed to keep it as a physical and spiritual journey ^[1]. Most Islamic scholars confirm that this extraordinary voyage included physical and spiritual dimensions ^[1].

This sacred journey profoundly shaped Islamic practices. The most important outcome was the establishment of five daily prayers, reduced from fifty through divine mercy ^[1]. The shab e meraj meaning has grown to represent not just a historical event but a symbol of spiritual elevation for devoted believers.

The mystical aspects of this journey appeal especially to Sufi traditions, who see it as the soul's ascension toward divine knowledge ^[1]. This understanding shows that while created time exists in our earthly realm, the moment a soul breaks through to the "Eternal Now in God," everything created becomes different in its experience ^[3].

Unveiling the Mystical Experience

The mystical dimensions of al miraj go way beyond its historical significance and reveal profound spiritual teaching. Ismaili wisdom shows us that the Night Journey carries deeper, esoteric meaningsabout the soul's ability to foresee recognition ^[4].

Inner dimensions of spiritual ascension

The spiritual interpretation shows this trip as more than a physical voyage - it represents the soul's rise from material bonds to the heights of mystical knowledge ^[1]. Traditional accounts mention two sacred places of worship that symbolize something much deeper: the Universal Intellect and Universal Soul ^[4].

Our Ismaili philosophical understanding shows these represent:

• The Universal Intellect - the first and most perfect spiritual creation

• The Universal Soul - the second divine creation, emerging through the Universal Intellect

States of Consciousness in Mi'raj

This divine ascension reveals three distinct spiritual conditions when we get into the various states of consciousness ^[1]:

1. The state of mystical intoxication

2. The state of annihilation (fana)

3. The state of prophetic sobriety

Each spiritual station completes the previous experience and opens new horizons of development ^[1]. The meaning of shab e miraj covers a progressive elevation of consciousness.

Divine manifestation and recognition

The ultimate divine manifestation appears in the final moments of this celestial trip. The Prophet's (Peace be upon him and his progeny) experience of the Divine Presence comes through infinite veils of Light ^[1]. This teaches us that God exists everywhere, not just in heaven ^[4].

The wisdom of this experience unfolds through multiple dimensions. While created time exists in our earthly realm, spiritual reality surpasses these limitations ^[1]. The heart becomes the true sanctuary of divine recognition.

Love acts as the celestial steed that carries the soul toward divine recognition throughout this mystical voyage ^[1]. This view aligns with the esoteric interpretation of Shab e Meraj, which shows that spiritual ascension happens through the heart's temple rather than just physical movement through space ^[3].

Wisdom Teachings from Shab e Meraj

The sacred narrative of Shab e Miraj's meaning reveals profound wisdom teachings that light up our spiritual path today. These divine lessons help us understand both the outer and inner dimensions of this miraculous experience.

Essential spiritual lessons

Prayer represents our primary connection to the Divine and serves as the lifeblood of our spiritual understanding ^[5]. This sacred practice helps us deepen our faith and build a stronger relationship with our Creator.

The key spiritual lessons are clear:

• Pure intentions matter deeply in worship

• Patience holds great value during spiritual trials

• Regular prayer and remembrance play a vital role

• Divine love lifts our spiritual state

Guidance for seekers

Shab e Meraj's meaning guides those on the spiritual path. Spiritual success demands patience, perseverance, and steadfast faith [6]. This divine experience shows us that spiritual growth requires time and dedication.

Our spiritual development follows these practical steps:

1. Prayer and meditation become daily habits

2. Inner awareness grows steadily

3. Charitable giving flows naturally

4. Divine remembrance stays continuous

Transformative principles

Al Miraj's teachings reveal transformative principles that lift our consciousness. Spiritual ascension needs both outer practices and inner purification ^[7]. True transformation happens through:

• Inner Purification: Our hearts need cleansing from negative attributes

• Divine Recognition: Allah's presence exists everywhere ^[8]

• Spiritual Practice: Regular worship and remembrance shape us

• Community Service: Faith expresses itself through helping others

Shab e Miraj's wisdom shows us that spiritual elevation goes beyond ritualistic practices and covers a complete transformation of our being. Prayer becomes our main channel of divine connection ^[6].

These sacred teachings remind us that our spiritual experience needs personal effort and divine grace. Implementing these principles in daily life helps us achieve greater spiritual awareness and closeness to the Divine ^[7].

The Path of Divine Love

Love serves as the lifeblood of spiritual ascension when we look at Shab e Miraj's meaning. Love goes beyond mere emotion - it represents the celestial steed (Buraq) that guides the seeker toward divine recognition ^[1].

Role of love in spiritual ascension

Al Miraj's mystical dimensions teach us that love reshapes our being. Rumi's beautiful expression states, "Love entered the mosque and said: 'O master and guide, tear the shackles of existence'" ^[1]. Divine love becomes the vehicle that raises consciousness beyond material limitations through this perspective.

Purification of heart and soul

Heart purification becomes vital on our trip toward spiritual growth. This process includes several key elements:

• Reducing worldly attachments

• Breaking the ego's reign over the body

• Allowing spirit its rightful dominion

• Maintaining lawful provision

• Continuing in remembrance of Allah ^[2]

This purification guides us to what traditions call a "sound heart"—one that mirrors divine attributes [2]. Regular spiritual practices and ethical conduct clean up our inner sanctuary.

Achieving divine proximity

On the path of divine proximity, the heart must be empty of everything except Allah [2]. A throne can only seat a king, and our heart palace needs complete purification before it can host the Divine presence.

Divine proximity unfolds through various stages until we reach what tradition calls "a time with God" ^[1]. Each spiritual station becomes an ending point and a fresh beginning throughout this progression ^[1].

Seekers who want to achieve divine proximity must:

1. Constantly remember Allah

2. Regularly ask for forgiveness through supplication

3. Follow Quranic commands

4. Perform worship with deep reverence ^[2]

Prophet Muhammad (Peace be upon him and his progeny) showed that consciousness stays intact even in extreme proximity to the Divine. This differs from Prophet Musa (A.S.), who fell senseless during his divine encounter [9]. Through this contrast, we learn about maintaining spiritual sobriety while experiencing divine nearness.

The path requires dedication and perseverance. We have come to understand that divine proximity transcends physical distance. It reflects our heart's ability to receive divine presence as we progress spiritually ^[2].

Symbols and Their Hidden Meanings

The more profound dimensions of Shab e Miraj's meaning reveal a mixture of symbols that connect with our intellect and soul. Let me reveal the deep meanings hidden within this sacred trip's symbolism.

Decoding celestial symbols

Ismaili wisdom teaches us that the physical elements of al Miraj represent deeper spiritual realities ^[4]. The two sacred places of worship - Masjid al-Haram and Masjid al-Aqsa - symbolise the Universal Intellect and Universal Soul ^[4]. These represent:

• The Universal Intellect - God's first and most perfect creation

• The Universal Soul - The second divine creation emerging through Universal Intellect

• The Divine Light - Showing through infinite veils

• The Celestial Realms - Representing stages of spiritual development

Understanding spiritual metaphors

Each element of the night journey carries deep metaphorical significance. The mystical Mount Buraq represents divine love that carries the seeker toward spiritual elevation ^[1]. This understanding helps us see how:

1. The seven heavens symbolise stages of spiritual growth

2. Meeting previous prophets represents different aspects of faith

3. The reduction of prayers shows divine mercy and wisdom

4. The celestial tree (Sidrat al-Muntaha) marks the boundary of created knowledge

Esoteric significance of key elements

Ismaili's interpretation shows that the journey wasn't merely physical but a profound spiritual reality ^[4]. The esoteric meaning reveals itself through multiple levels of understanding. Many Sufi and mystical traditions interpret Hazarat Muhammad's (Peace be upon him and his progeny) night ascent as an out-of-body experience through non-physical environments ^[9].

Spiritual seekers know that the heart's temple becomes the true site of divine recognition ^[1]. This understanding changes how we perceive worship. Pir Shams teaches us that the heart becomes the true dwelling place of the Divine ^[1].

Each symbol in this sacred narrative points toward inner realities. The ascension through spiritual stations shows that progress moves back and forth ^[1]. Spiritual growth involves moving between higher and lower states as we develop.

When we examine these symbols, we find ourselves thinking deeply about their significance. The journey beyond Sidrat al-Muntaha, where even Angel Jibril could not proceed, teaches us about Prophet Muhammad's unique station (Peace be upon him and his progeny) ^[9]. This shows how even the greatest saints could only reach God in spirit, while the Prophet achieved a unique proximity ^[9].

These symbols help us learn about our own spiritual trip. Each element of al Miraj guides us toward divine recognition. The meaning of shab e Miraj includes both the outer form and inner reality of spiritual ascension. It teaches us that true elevation happens through the heart's purification and recognition of divine presence in all things.

Living the Mi'raj Experience

The rich teachings of al Miraj provide a life-changing framework for our daily spiritual practice. These sacred teachings help us find practical ways to raise our consciousness and deepen our connection with the Divine.

Building spiritual awareness

Daily practices paired with spiritual awareness need conscious effort and dedication. The shab e Miraj meaning shows us that true awareness grows through:

• Time spent thinking about divine signs

• Mindful reading of sacred texts

• Service to our community

• Growth of ethical behavior

• Always remembering Allah

These teachings show us that spiritual awareness reaches beyond specific times or places ^[11]. Our journey would be incomplete without this understanding. Regular practice helps us develop what tradition calls "a heightened sense of purpose and direction" ^[11].

Personal practices for elevation

The spiritual path needs dedicated effort for personal transformation. The night journey inspires us to take up practices that help our spiritual growth ^[12]. These practices become our steps toward ascension.

We show our dedication to growth through:

• Night prayers (Qiyam-ul-Layl)

• More charitable giving

• Deep Quranic recitation

• Spiritual reflection

• Helping humanity

These actions help us work toward what tradition calls "profound spiritual reflection and renewal" ^[12]. These practices change our lives and benefit our whole community ^[11].

Spiritual growth requires patience and perseverance. During his ascension, Prophet Muhammad (Peace be upon him and his progeny) passed through various stations. We also move through different stages of spiritual development [5]. Each stage requires preparation and practice.

These teachings significantly transform our spiritual and moral lives ^[11]. Regular practice helps us build what the tradition calls "a life filled with wisdom, compassion, and a deep connection to divine consciousness" ^[11].

Special prayers during blessed nights give us more opportunities for spiritual growth [5]. These moments of deep devotion strengthen our divine connection and deepen our commitment to regular practices.

Conclusion

The sacred experience of Shab e Miraj shows evidence of unlimited possibilities for spiritual elevation. Ismaili's wisdom helps us understand that Prophet Muhammad's (Peace be upon him and his progeny) ascension is more than just a historical event. It provides a blueprint for spiritual growth.

Spiritual elevation happens through outer practices and inner purification. Our daily prayers become personal opportunities for Mi'raj. Each moment of worship can change our consciousness and deepen our connection with the Divine.

Deep symbolism in this sacred narrative guides seekers toward divine recognition. Regular practice, pure intention, and service dedication help us achieve what tradition calls "a sound heart" - one that reflects divine attributes.

The meaning of Shab e Miraj shows that spiritual ascension is possible for every devoted seeker. Through patience, perseverance, and the guidance of the living Imam, we can progress toward divine proximity, turning our ordinary existence into an extraordinary spiritual adventure.

FAQs

Q1. What is the spiritual significance of Shab e Miraj?

Shab e Miraj represents a profound spiritual journey that symbolizes the soul's ascension from material bonds to the heights of mystical knowledge. It teaches about the possibility of spiritual elevation through inner purification and divine recognition.

Q2. How can one incorporate the teachings of Mi'raj in daily life?

The Mi'raj experience can be lived daily through regular prayer, self-reflection, charitable giving, and cultivating compassion. Each prayer can be viewed as a personal mi'raj, offering an opportunity for spiritual elevation in everyday life.

Q3. What are the key symbols in the Mi'raj narrative and their meanings?

The Mi'raj narrative is rich in symbolism. For instance, the mystical mount Buraq represents divine love, the seven heavens symbolize stages of spiritual growth, and the celestial tree (Sidrat al-Muntaha) marks the boundary of created knowledge.

Q4. How does the Ismaili interpretation of Mi'raj differ?

The Ismaili interpretation views Mi'raj as more than a physical journey. It sees it as a profound spiritual reality, where the two sacred places of worship symbolise the Universal Intellect and Universal Soul, representing deeper spiritual concepts.

Q5. What role does divine love play in spiritual ascension according to Mi'raj teachings?

Divine love is considered the cornerstone of spiritual ascension in Mi'raj teachings. It acts as a transformative force that elevates consciousness beyond material limitations and serves as the vehicle that carries the seeker toward divine recognition.

Part 1:

References

[1] - https://simerg.com/literary-readings/an-esoteric-interpretation-of-the-miraj-and-the-prophetic-tradition-i-have-a-time-with-god-li-maa-allah-waqt/
[2] - https://en.osmannuritopbas.com/purification-of-the-heart-and-soul.html
[3] - https://simerg.com/2023/02/17/an-introduction-to-miraj-the-night-journey-of-the-prophet-muhammad-and-an-insightful-article-inspired-by-the-prophetic-tradition-i-have-a-time-with-god/
[4] -

Ismaili Gnosis

The Ismaili View of Mi‘raj: Prophet Muhammad's Neoplatonic Ascent

“You must have also heard about the Mi‘raj (the celestial ascent) of the Holy Prophet. People say that he rode on a horse up to the heavens and that that was his Mi‘raj. This is the foolish idea of the masses. God does not dwell only in heaven; He is to be found everywhere. The night of Mi‘raj is the one on which the Prophet revisited his original abode. Only the wise and the intelligent will understand the parables of the prophets. The unintelligent ones will take stories at their face value…

Read more

2 years ago · 23 likes · Khayal ʿAly and Ismaili Gnosis

[5] - https://idaraalfurqan.com/shab-e-miraj-all-you-need-to-know/
[6] - https://craftythinking.com/what-is-the-importance-of-shab-e-miraj/
[7] - https://alquranclasses.com/shab-e-miraj-the-night-journey-2/
[8] - https://www.duas.org/articles/merajarticle.htm
[9] - https://en.wikipedia.org/wiki/Isra'_and_Mi'raj
\[11] - https://iqranetwork.com/blog/isra-and-miraj-divine-wisdom/
[12] - https://thekashmirimages.com/2024/02/07/shab-e-miraj-unraveling-the-profound-mysteries-of-the-night-of-ascendance/

Bismillahir Rahmanir Rahim

Ya Imam-e-Zamaan, please grant us a drop from your ocean of wisdom . Ameen.

Ya Ali Madad.

Today, we will discuss a significant event in the life of Prophet Muhammad (S.A.S). To help readers understand the topic comprehensively, this article is divided into two parts.

In the first part, we will explore the event of Mi'raj from a historical perspective, delving into its historical significance, Quranic references, and Hadith.

In the second part, we will reflect on the philosophical aspects of Mi'raj from the Ismaili perspective. This will include references to ginan, Farmans, and quotes from Ismaili dais, pirs, and scholars.

Let us begin with the first part of this journey into the Mi'raj.

The Miraj night is Islam's most extraordinary event and stands as the second greatest miracle after the Quran's revelation. The remarkable experience saw Prophet Muhammad (S.A.S) complete a journey that normally took months, all in a single night.

Prophet Muhammad (S.A.S) traveled from Makkah to Jerusalem and ascended through the seven heavens during this sacred night journey, known as Isra and Miraj. He met several prophets including Adam, Isa, and Musa while ascending, before reaching Sidratul Muntaha - the boundary beyond which none may pass. The Prophet (saw) experienced this extraordinary expedition during a time of intense hardship, after losing his wife Khadijah (ra) and his uncle Hazarat Abu Talib (A.S).

This piece will explore the profound details of this sacred journey. Readers will discover its historical significance, the sacred encounters experienced, and its lasting effect on Islamic practices, including how the five daily prayers became established during this momentous occasion.

Understanding the Night of Miraj

The sacred event of night journey in Islamic tradition has deep meaning and authentication worth exploring. Let's explore deeply into this sacred event to understand its significance in prophetic history.

Defining Miraj in Islamic Tradition

Miraj originates from the Arabic word meaning "ladder" or "instrument of ascension" ^[1]. This extraordinary trip took place around 621 AD and marked a significant moment in Islamic history ^[2]. Most Islamic scholars confirm that this trip was both physical and spiritual in nature ^[2].

Significance in Prophetic History

Prophet Muhammad(S.A.S)'s life witnessed this significant event during a critical phase. The spiritual experience came as a response to what Muslims call "the year of great sadness" ^[3]. The event led to establishing the five daily prayers. These prayers were originally set at fifty but were reduced to five through divine mercy ^[2].

Authentication of the Journey

Several reliable sources authenticate Miraj:

• Surah Al-Isra (17:1) in the Quran mentions this journey directly ^[2]

• Anas ibn Malik and Ibn Abbas provided two most reliable Hadith sources ^[2]

• Authentic collections of Bukhari and Muslim contain detailed accounts ^[4]

Prophet Muhammad (s.a.s) gave precise descriptions of Al-Aqsa Mosque when asked about Jerusalem's details, though he had never visited it physically ^[3]. He accurately described caravans he saw on his return trip, which arrived exactly as he had predicted ^[3].

Abu Bakr earned the title "as-Siddiq" (the truthful one) by immediately accepting this miraculous trip, which had a significant effect on early Islamic history ^[3]. Scholars have different interpretations about whether the journey was physical, spiritual, or both ^[5].

The Journey Beyond Space and Time

The night of Miraj reveals one of the most extraordinary events that goes beyond earthly limits. This sacred trip surpassed all known laws of physics and what humans could understand.

Going Beyond Physical Limits

The Prophet Muhammad(s.a.s)'s remarkable trip from Makkah to Jerusalem in a fraction of time would normally take a month by caravan ^[2]. Of course, this shows how space and time's normal rules didn't apply during this predicted experience. The Prophet went beyond Jerusalem and rose through seven levels of heaven ^[2]. Each level showed unique divine signs.

Miraculous Ways of Travel

Al-Buraq, a celestial creature "larger than a donkey but smaller than a mule" ^[6], served as the main transport. This extraordinary being had amazing abilities:

• It could step as far as its eyes could see ^[6]

• It moved with lightning speed that defied physics ^[2]

• Allah sent it specifically for this sacred trip ^[2]

Divine Signs and Wonders

The ascension brought many divine signs. At Sidrat al-Muntaha, a holy tree in the seventh heaven, Angel Gabriel stopped because he couldn't go further ^[2]. The Prophet (s.a.s) saw amazing celestial sights after his heart was cleaned with Zamzam water ^[2]. He noticed seas of light, darkness, and fire during his trip ^[2]. These experiences showed evidence of Allah's endless power and the special honor given to Prophet Muhammad on this blessed night.

Prophetic Encounters in the Heavens

The night journey reveals remarkable encounters between Prophet Muhammad (s.a.s) and previous messengers. Prophet Muhammad (s.a.s) and Angel Gabriel went through the heavens, and each level brought a meaningful meeting with earlier prophets ^[7].

Meetings with Previous Messengers

The ascension revealed these blessed prophets in sequence:

• First Heaven: Adam, father of mankind

• Second Heaven: Jesus and John the Baptist

• Third Heaven: Prophet Joseph

• Fourth Heaven: Prophet Idris

• Fifth Heaven: Prophet Aaron

• Sixth Heaven: Prophet Moses

• Seventh Heaven: Prophet Abraham ^[7]

Conversations and Counsel

The prophets shared deep discussions about the Day of Judgment. Jesus spoke of his future return and the defeat of Dajjal ^[8]. The most effective conversation happened with Prophet Moses, who guided Muhammad to ask for a reduction in daily prayers. This exchange led to the establishment of five daily prayers ^[7].

Shared Wisdom Across Generations

These encounters helped build divine connections. Prophet Abraham's message struck a chord when he said, "Give my salam to your ummah and tell them that Paradise's soil is beautiful and luscious" ^[8].

The Prophet (s.a.s) witnessed angels in constant worship at Bayt al-Ma'moor ^[7]. He saw both paradise and hell, which revealed rewards for the faithful and consequences for sins like usury and backbiting ^[7]. These divine revelations showed sights that "no eye has ever seen, what no ear has ever heard, and what no mind has ever conceived" ^[7].

Modern Relevance of Miraj

The lessons from the miraj night continue to shape our spiritual experience in today's world. This miraculous event gives us profound guidance to navigate our modern lives ^[1].

Contemporary Spiritual Applications

Muslims worldwide observe the most important day of Miraj on the 27th of Rajab ^[1]. This event shows us that ease follows hardship and gives us hope and resilience for our daily challenges ^[1]. The night journey demonstrates Allah's boundless mercy and guidance, which helps us draw strength from its understanding.

Building Divine Connection Today

The Prophet (s.a.s)'s journey marked a spiritual elevation, and we can improve our devotion through regular worship ^[1]. Many scholars point out that prayer serves as our personal miraj - our daily ascension toward divine presence ^[10].

The story of miraj teaches us to keep our steadfast dedication in the face of modern challenges ^[11]. The Prophet (s.a.s) met previous messengers, and we find strength in our global Muslim community that supports each other's spiritual growth ^[11]. Regular prayer and devotion help us access deeper levels of spiritual connection ^[12].

Conclusion

The night of Miraj shows evidence of Allah's infinite power and mercy. It reveals how guidance comes during life's most challenging moments. Prophet Muhammad (s.a.s)'s extraordinary trip through the heavens reshaped Islamic practices and gave us the five daily prayers that now form the pillars of our faith.

Meeting previous prophets shows us how spiritual guidance exceeds time itself. Their wisdom stays relevant centuries later. These daily prayers help us maintain our own spiritual ascension. They strengthen our connection with Allah and bring peace to our modern lives.

Each prayer becomes our personal miraj - a chance to rise above worldly concerns and seek Allah's presence. This miraculous journey teaches us that steadfast faith helps overcome any challenge, just as Prophet Muhammad (s.a.s) did in his time of hardship.

You can stay connected and understand the Imamate and esoteric knowledge better. Subscribe now to receive more insightful articles and engaging podcasts. The lessons from this blessed night continue to guide believers. They remind us that spiritual elevation comes through sincere devotion and regular worship.

FAQs

Q1. What is the significance of the Night of Miraj in Islamic tradition? The Night of Miraj is considered one of Islam's most extraordinary events, second only to the revelation of the Quran. It marks Prophet Muhammad (s.a.s) 's miraculous journey from Makkah to Jerusalem and his ascension through the seven heavens, where he encountered previous prophets and received the commandment for the five daily prayers.

Q2. How did Prophet Muhammad (s.a.s) travel during the Night Journey? Prophet Muhammad (s.a.s) traveled on a celestial creature called Al-Buraq, described as larger than a donkey but smaller than a mule. This miraculous being could move at the speed of light, with its stride reaching as far as its vision could extend, allowing the Prophet to cover vast distances in an incredibly short time.

Q3. Which prophets did Muhammad (s.a.s) meet during his ascension? During his ascension through the seven heavens, Prophet Muhammad (s.a.s) encountered several prophets. He met Adam in the first heaven, Jesus and John the Baptist in the second, Joseph in the third, Idris in the fourth, Aaron in the fifth, Moses in the sixth, and Abraham in the seventh heaven.

References

[1] - https://www.soundvision.com/article/lessons-from-isra-and-miraj
[2] - https://en.wikipedia.org/wiki/Isra'_and_Mi'raj
[3] - https://www.islamicity.org/19343/the-significance-of-isra-and-miraj/
[4] - https://simplyislam.academy/blog/story-of-al-israh-wal-miraj
[5] - https://www.britannica.com/event/Miraj-Islam
[6] - https://muslim.sg/articles/isra-mi-raj-the-miraculous-night-journey-of-the-chosen-one
[7] - https://www.dar-alifta.org/en/article/details/1871/the-miracle-of-the-night-journey-and-heavenly-ascension-of-prophet-muhammad
[8] - https://arqadhi.blogspot.com/2015/11/022-night-journey-ascension-to-heavens-2_25.html
[9] - https://www.muslimpro.com/7-ways-islam-encourages-growth-in-modern-life/
[10] - https://www.islamicity.org/5845/isra-miraj-inspiration-from-the-celestial-night-journey/
[11] - https://anakbrunei.org/2023/02/17/five-lessons-we-can-take-from-isra-miraj/
[12] - https://resala-academy.com/isra-and-miraj/

Pluralism means not only accepting but embracing human differences. It sees world variety as a blessing rather than a burden. Regarding encounters with others as opportunities rather than a threat

His Highness the Agakhan (IV) (49th Imam of Shia Imami Ismaili Muslims)

Embracing Diversity and Unity Through Faith

Yaa Ali Madad.

Welcome to the very first episode of our podcast on Embracing Diversity. It is an honor to have you join me on this meaningful journey. I would like to begin this episode with a heartfelt and humble prayer, seeking guidance and wisdom for us all. Ameen.

When we observe the world around us, it is evident that science and technology have progressed immensely, yet this progress is just the beginning.

The Holy Qur'an mentions:

Indeed, remarkable evolution awaits us. Even movies, in a way, reflect the miracles of God's power—manifestations of thought and creativity. As the famous line from Spider-Man goes:

"With great power comes great responsibility."

As we experience advancements, we gain immense power to communicate, connect digitally, and travel extensively. However, with every blessing comes responsibility.

Everything in this world has two sides—a positive and a negative. It is up to us to choose how we use it. For example, we can leverage technology to gain knowledge, connect with others, and spread positivity. Conversely, it can also be misused for spreading misinformation or harbouring destructive intentions

You may wonder why I chose the title "Diversity" while discussing the two sides of evolution.

How does this relate to diversity, evolution, and our choices? Let’s dive in.

God's most incredible creation is humanity's colourful diversity, much like a garden filled with vibrant flowers. Each flower represents a person, and the variety of colours symbolises people's unique backgrounds, ethnicities, and languages.

Picture a garden filled with vibrant flowers, each one unique yet contributing to a harmonious whole. Humanity is like this garden. People from different cultures, languages, and traditions are the flowers that make this world beautiful.

Diversity is not a flaw but a sign of divine wisdom for those who seek knowledge.

Consider the moon (Chand). For some, it marks the day of Eid; for others, it signifies the end of a fast or a spiritual connection with a teacher during Guru Purnima. Despite the differences, the moon remains a common element.

Similarly, people of various faiths may refer to the divine by different names—God, Ishwar, or Allah. Still, the essence is the same: the universal Noorani power that created the world.

As the Shahada declares: La ilaha illa Allah—there is no god but God.

The Bible speaks of the One true God, and the Geeta refers to Parmaatma. The message is universal: though languages and traditions differ, the essence of divinity unites us all.

Why do we feel threatened by diversity when it is an opportunity to grow? Every culture and tradition has something unique to offer.

For instance, if I meet a Hindu friend as a Muslim, I could ask about the Bhagavad Gita. Its teachings resonate with the principles of the Qur'an.

Consider this verse from the Bhagavad Geeta:

Now compare it to this verse from the Qur'an:

Both verses emphasise unity and the idea that we are one family. Both scriptures emphasise unity and remind us that we are all connected.

The Qur'an further says:

God encourages us to know each other—not in an ordinary way but by learning from one another and appreciating the essence of our diverse traditions.

Unfortunately, we often focus on rituals and overlook the essence of faith. The essence is what truly matters. One key essence is embracing diversity and learning from it. We must embrace the essence of faith and the diversity it celebrates.

Even though God's message is clear, our ignorance often prevents us from accepting one another. As I mentioned earlier, material or spiritual evolution has two sides. When I reflect on our holy scriptures, it becomes evident that how we interpret them is entirely up to us.

If we approach the scriptures with a selfless and open heart, we uncover a profound truth: our earth can be even more beautiful than heaven when harmony and understanding prevail. However, just like material evolution, religious understanding can lead to errors if we fail to interpret it correctly.

God has blessed us with intellect, empowering us to interpret and discern. How we use this gift is our responsibility. In this context, we may draw wisdom from the famous dialogue in the Spider-Man movie: "With great power comes great responsibility."

It is our power to interpret, and with that power comes the duty to do so responsibly. Let us use this gift wisely, fostering unity, compassion, and understanding.

Knowing each other goes beyond surface-level interactions. It means understanding, learning, and appreciating the wisdom of others. We must embrace the essence of faith and the diversity it celebrates.

As we conclude, let us remember that diversity is a blessing, not a burden. It is our ignorance, not our differences, that creates conflict.

In our next episode, we’ll discuss how ignorance fuels conflict and explore the call for pluralism in various scriptures.

Thank you for tuning in to this episode of our podcast. We hope you found it inspiring and thought-provoking. To stay connected and explore more, we warmly invite you to visit our website at www.ishqekarimi.com. Don’t forget to subscribe to our YouTube channel for more enriching content.

You can also listen to us on Spotify and Apple Podcasts for a seamless and on-the-go experience. Your support means the world to us, so please like, share, and leave us your valuable feedback. Until next time, take care and stay inspired!"

Thank you for listening to Ishq-e-Karimi. Until next time, Ya Ali Madad.