In the name of Allah, the Most Merciful, the Most Compassionate.
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:
“Allah grants guidance to whom He wills, and He grants wisdom to whom He wills. And whoever is granted wisdom has indeed been given great good.”
(Surah Al-Baqarah 2:269)
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):
“Indeed, I am going to make you an Imam for the people.”
(Surah Al-Baqarah 2:124)
When Hazrat Ibrahim (a.s) asked about his progeny, Allah made it clear:
“My covenant does not include the wrongdoers.”
(Surah Al-Baqarah 2:124)
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:
“Indeed, Allah chose Adam, Noah, and the family of Abraham and the family of Imran above all people.”
(Surah Aal-e-Imran 3:33)
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:
“Light upon Light.”
(Surah An-Noor 24:35)
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:
“We, the Imams, are the roots and branches of the same tree.
If my father has disappeared physically, the Imamat shall continue forever.
The spirits of the Imams are a connected chain, a link within a link.
If your patron is gone, your Imam is here.
Thank God and entrust your affairs to Him.”
This light is connected to another light in an unbroken chain. Allah commands us in the Qur’an to hold firmly to this light:
“And hold firmly, all together, to the rope of Allah.”
(Surah Aal-e-Imran 3:103)
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:
“They wish to extinguish Allah’s light with their mouths, but Allah will perfect His light.”
(Surah As-Saff 61:8)
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.
