Faith in the Light of

Living Guidance
Part One

(These ar cles were wri en by Al-wa`iza

Rashida Noormohamed-Hunzai between
1995 and 2002 when she was working for
the ITREB, United Kingdom)
 Table of Contents
Importance of Mushkil Asaan Prayers ............................................... 1
Importance of Meanings of Prayers ................................................... 4
The Ethics of Islam ............................................................................ 17
Unity .............................................................................................. 17
Patience ......................................................................................... 20
Love and Devotion for the Imam................................................... 23
Farman Bardari .............................................................................. 25
Sacrifice ......................................................................................... 29
Science and Religion ......................................................................... 33
Knowledge is two-fold in Islam ..................................................... 35
Eternity of Allah ............................................................................. 38
The Islamic View of the Scientific Revolution of the Last Century 40
The Importance of Humility .......................................................... 43
The Macrocosm and the Microcosm ............................................. 46
Physical Science and Spiritual Science .......................................... 49
Teachings in Ismaili Devotional Poetry ............................................ 53
“You are the Light, and every other light is darkness” .................. 53
“The Supreme Name (ism-i a`zam) is the Imam of the Time” ...... 55
“The words of the Master (Imam) are the words of Light”........... 57
“Follow the guidance of the light because the lamp is lit and
manifest” ....................................................................................... 60
“I have none other than you, so torment not a lover who comes
running to you with a breathless heart” ....................................... 62
“How can the sun that has reached the zenith be hidden?” ........ 65
i
Meanings of what we recite are important in the Faith of Intellect
........................................................................................................... 68
The Shahadah is an Expression of our Foundational Beliefs ......... 68
Salawat represents the Eternal Circle of Blessings........................ 70
The Return of the Soul to its Origin ............................................... 72
Walayat of Hazrat Ali is the Walayat of the Imam of the Time ..... 74
Hazrat Bibi Fatimat-uz-Zahra’s Tasbih is recited by all Muslims ... 76
Mu’mins start their day with the tasbih of Subh-i Sadiq............... 78
Comprehensive Prayer and Spontaneous Prayer.......................... 80
Importance of the Intellect and of Acquiring Knowledge in our
Tariqah .............................................................................................. 83
Jamatkhana represents the House of Nur in our Tariqah ............. 85
Du`a Karaw-vi is a Re-affirmation of our Bay`ah ........................... 87
Giryah-u Zari Tasbih is a Prayer for the Global Jamat ................... 89
The Ghat Paat Ceremony Encompasses our Fundamental Beliefs 92
Is Religion other than Love? .......................................................... 94
“Spiritual Power of the Greater Love” .......................................... 97

ii
 Importance of Mushkil Asaan Prayers

Mawlana Shah Karim (salawatu’llahi `alayhi) made a Farman in

Karachi on 29th November 1964, in which he said: "Qur'an
says: ‘Khalaqakum min nafsin wahida n’. This means that God
says to you, He is addressing men and women, and He says: He
has made you out of one soul." AddiKonally, since we have all
given bay`ah to Imam-i Zaman, we are spiritual brothers and
sisters. This spiritual fraternity encourages us to pray in unity to
alleviate the physical and spiritual challenges faced by all
Ismailis globally.

In our Tariqah, prayers are offered individually as well as

collecKvely. The Satada week is a Kme when, through regular
aMendance and parKcipaKon in the addiKonal giryah-u zari, we
become more aware of the power of collecKve prayer. It is
similar to an example in nature - one sKck when lit gives a liMle
bit of light and heat, but a huge pile of sKcks can produce a
great quanKty of light and heat.

Our faith teaches us that difficulKes, sorrows, trials and pain

are part of our lives on earth. Mawlana Sultan Muhammad
Shah (salawatu’llahi `alayhi) says: “My thoughts night and day
are with you and though in this world, pain and sorrow can
never end and everybody will have his own fair share of pain
and sorrow, yet it is my prayer that you may have lesser weight
and every happiness, due to faith, iman and love of your
Spiritual Father.”

1
Mawlana Shah Karim, in a speech in New York in 1986, said: “I
think it would be foolish to believe that there are no problems -
life is made of problems. They occur every day to just about
everyone around the world, and I think that it is important that
we should simply accept that that is life, and we must live it
fully and courageously.”

It is important for us to realise that some of our difficulKes and

problems stem from our own misdeeds, negligence of our
duKes and responsibiliKes, and disobedience to the farmans.

In the Ginan “Sahebjitun more man bhave”, Sayyid Muhammad

Shah says: Why should we blame Merciful Allah for what
happens to us, since some of our troubles are a result of our
own acKons, that is, we reap what we sow. He also states that a
group or community with a spiritual guide in the form of the
living Imam should never refer to themselves as "unhappy” or
"distressed." Sayyid Muhammad Shah ends the Ginan by
beseeching Mawla to shelter the mu'mins under his care,
because Hazir Imam is our only source of help and comfort.

Our Holy Book, the Qur’an, explains that some of our

difficulKes are a test from Allah. In Surah 2, ayat 155-157, it
says:
“And surely We shall try you with something of
fear and hunger, and loss of wealth and lives
and crops; but give glad Kdings to the steadfast;
Who say, when a misfortune strikes them: Lo!
we are Allah's and lo! unto Him we are
returning. Such are they on whom are blessings
2
 from their Lord, and mercy. Such are the rightly
guided.”

Why does Allah test us when He is the most Merciful, the most
Compassionate? What is the wisdom in this? We are invited to
reflect on the Qur’an, the guidance of our Imams and the
teachings of our da`is. Such trials are to purify us spiritually by
inspiring us to show forbearance and paKence and to
demonstrate our faith in Allah. For mu’mins, such trials are an
opportunity to put into pracKce the ethics of Islam, such as
paKence, courage, staunch faith in the face of adversity and
trust in Allah. They turn to Allah through addiKonal prayers and
giryah-u zari and seek help to overcome their difficulKes. Such
mu'mins cease to regard them as difficulKes and consider them
as opportuniKes to gain spiritual strength and reward. We are
reminded of Mawlana Sultan Muhammad Shah’s words:
“Struggle is the meaning of life. Victory and defeat are in the
hands of God, but to struggle is man’s duty and should be his
joy.” Further, such mu’mins, according to the Qur’anic ayats
quoted above, are rewarded with blessings, mercy and
guidance.

3
 Importance of Meanings of Prayers

Our Tariqah places great emphasis on understanding the deep

meanings of our prayers. Below, we will discuss some meanings
of the first TWO parts of our Duca:

The first part starts with the Suratu’l-FaKhah, which is the

opening chapter of the Holy Qur'an. Suratu’l-FaKhah is also
known as Suratu’l-Hamd. The seven verses of this Surah, when
understood in their enKrety, contain the essence and essenKal
message of the whole of the Qur’an-i Sharif.

Suratu’l-FaKhah begins with the aMributes of Allah, such as His

Mercy, Compassion, His being the Sustainer of the worlds and
the Lord of the Day of Judgement. In “iy-yakanacbudu wa iy-
yaka nastacin” It is important to understand that worshipping
Allah comes first, followed by seeking His help. In verses 5 to 7,
Allah teaches believers to pray for guidance on the Straight or
Right Path, which is the path of those upon whom He has
bestowed favours.

It would be most beneficial to pause and reflect on the two

statements that:
1. Suratu’l-FaKhah contains the essence of the Qur'an,
which means that whatever is menKoned in it succinctly
is elaborated and extended in the rest of the Qur'an. In
other words, the remaining 113 chapters of the Qur'an
also describe Allah's aMributes and talk about Divine
guidance.

4
 2. In it, Allah Himself teaches us to pray for guidance on
Sirat al-Mustaqim, which shows, beyond a shadow of
doubt, how important and necessary guidance is for
humankind.

In this context, it is evident that guidance is the most important

subject of the Qur'an and that we must sincerely pray for it. In
the first part of the Duca, we recite the Salawat and recognise
that Prophet Muhammad was Chosen by Allah to guide us.
AcKng on Divine Command, the Holy Prophet designated
Hazrat Ali, and then every previous Imam designated the
succeeding Imam to conKnue to guide humanity on the
Straight Path. Thus, the greatest Divine blessing is the
personality of Hazir Imam, who guides us according to the
Kme.

The second part of the Duca begins with two short ayats. In the
first one, believers are enjoined to “Obey Allah and obey the
Prophet and the ulil amri minkum, that is, the holders of
authority or Command from amongst you.” Allah uses the word
“Amr”, which means “Command” in this and other ayats which
relate to the Imams because they possess Allah's Command
and are spiritual guides. This ayat helps us to understand that it
is only through obedience to Hazir Imam, who is ulul-amr
today, and the Holy Prophet that we obey Allah.

Let us make a connecKon here with the use of the phrase

“hujja ’l-amr” used to describe Imam-i Zaman in the last
paragraph of the first part. “Hujja ’l amr” means the proof or

5
witness of the Divine Authority or Command, which has to be
present in every age and Kme.

Why does the Imam have such an exalted posiKon of being the
holder of Divine Command? Ayat 12 from Surah Ya-Sin tells us
why. It is “wa kulla shay'in ahsaynahu fi Imamim-mubin”,
which means Allah has vested the knowledge and authority of
everything in the Manifest Imam - an Imam who is present, and
who gives the ta'wil of the Qur'an for the worldly and spiritual
progress of his murids.

The rest of the second part is a deeply inspiring prayer for

peace, which is so clearly related to obedience to Allah through
His Prophet and the Imam. This is followed by the Kalimah or
Shahadah, which reiterates our belief in the Oneness of God,
Prophet Muhammad as His Messenger and Hazrat Ali and the
Imams from his progeny as the successors of the Prophet in the
posiKon of Amiru’l-mu'minin or the Commander of the
believers.

Pir Sadardin’s love and devoKon for the Imam of his Kme
radiate from his poetry and touch the hearts of murids several
hundred years later. In the Ginan “Eji Tu(n)hi gur tu(n)hi nar
tu(n)hi abhiaasha - Sreva tamari ham kije ho samiji,” he says:

Eji Ek feekar munivar tamari chhe umne

Maanas roope Saheb jano ho bhaiji

Pir Sadardin makes a very significant point in this Ginan. He

says that he is worried on one count that the followers may
6
make the error of regarding the Imam as only a man like
themselves. He ends by saying that he remembers Allah much
through zikr, and he expresses his graKtude for having found
the care and guidance of the Imam.

The debate about why Prophets and Imams are human beings
has occupied the thoughts, wriKngs and conversaKons of
human beings from the Kme of Hazrat Adam unKl today. Many
have gone astray because they have been unable to understand
why Allah sends Divine guidance through Prophets and Imams,
who are in human form. In the Holy Qur'an, in Surah 25, ayat
20, Allah Himself says:
“We never sent before you (Muhammad) any
messengers, but lo! they ate food and walked in
the markets. And We have appointed some of
you as a test for others: Will you be steadfast?
And your Lord is All-Seeing.”

Mawlana Jalalu’ddin Rumi, the famous thirteenth-century Sufi

poet, has described this constant test for humankind about the
human aspect of Prophets and Imams in his renowned
Mathnawi, in his wonderful style of poetry, which uses stories
to convey important messages. Mawlana Rumi says:

Once there was a green-grocer who had a very sweet-voiced

parrot, whose chaMer aMracted many customers into the shop.
One day, the parrot flew carelessly in the shop and broke some
boMles of expensive rose oil. The green-grocer was extremely
annoyed and, in his anger, struck the parrot hard on his head,
causing all his feathers to fall off and making him bald. The
7
parrot was much upset by this and stopped talking. The green
grocer tried very hard, but the parrot refused to talk unKl one
day a bald dervish, i.e., a wandering holy man, passed by the
shop. The dervish was also totally bald. On catching sight of
him, the parrot broke his silence of many days and screeched:
"Hey fellow! How did you become bald? Did you also spill some
boMles of oil?"

Mawlana Rumi conKnues:

“The bystanders laughed at the parrot's inference, because it

deemed the holy man to be like itself. Do not measure the
acKons of holy men by the analogy of yourself, though sher
(lion) and shir (milk) are similar in wriKng. On this account, the
whole world is gone astray: scarcely anyone recognises God's
representaKves. They set up (a claim of) equality with the
Prophets; they supposed the saints to be like themselves.
“Behold”, they said, “we are men, they are men; both we and
they are in bondage to sleep and food.” In (their) blindness,
they did not perceive that there is an infinite difference
between them. Both species of zanbur ate and drank from the
(same) place, but from that one, the wasp, came a sKng, and
from this other, the bee, honey. Both reeds drank from the
same water source, but this one is empty, and that one full of
sugar. Consider hundreds of thousands of such likenesses and
observe that the distance between the two is as great as a
seventy-year journey. This one eats, and filth is discharged from
him; that one eats, and becomes enKrely the light of God. This
one eats, and of him is born nothing but avarice and envy; that
one eats, and of him is born nothing but love of the One God. If
8
both resemble each other in aspect, it may well be so: biMer
water and sweet water have the same clearness. Who knows
the difference except a man possessed of spiritual taste? Find
him, he knows the sweet water from the brine.”

What Mawlana Rumi says in his Mathnawi is also echoed in

the Ginans of our Pirs. All our Ginans describe the posiKon of
the Imam and our relaKonship to him as his spiritual children
and murids. In this context, we were reminded by Mawlana
Shah Karim (salawatu’llahi `alayhi) in his farman in Moscow in
January, 1995 that the fundamental principle is the recogniKon
of the Imam of the Kme for all murids no maMer where they
come from.

The theme of understanding our holy Duca conKnues with a

reflecKon on some of the meanings of the THIRD and FOURTH
parts:

The third part of the Duca begins with Surah 5, ayat 67, in
which Allah commands Prophet Muhammad to complete his
mission of preaching Islam. Prophet Muhammad carried out
the Divine Command at Ghadir-i Khumm on his return from his
final pilgrimage by publicly declaring the appointment of Hazrat
Ali as his successor. In the sermon preceding the appointment
of Hazrat Ali, the Holy Prophet said that he was leaving two
things for the guidance of the believers: the Book, that is, the
Holy Qur'an, and his progeny, that is, the Imams. When the
announcement was made designaKng Hazrat Ali as the Mawla
of the Muslims, all those present in their thousands gave
Bay`ah to Hazrat Ali.
9
The fourth part of the Duca begins with ayat 10 from Surah 48,
which is about giving Bay`ah to the Holy Prophet. We believe
that aTer the Prophet, the Bay`ah should be given to his
successor, who is always living and present as the Imam of the
Kme. We give Bay`ah or a promise to the Imam of the Kme and
say that we will obey his Farmans to benefit both materially
and spiritually. Hazir Imam accepts our allegiance as a
tesKmony of the permanent spiritual bond between ourselves
and him.

In the Ginan “Eji vena karunchun Saheb mora ne”, Sayyid

Abdu’n-Nabi urges Mawla to be gracious to his murids. He
addresses Mawla as the Sovereign of our souls and says that
our honour and well-being are in his protecKon. Sayyid Abdu’n-
Nabi beseeches Mawla for forgiveness, because through
disobedience of his Farmans, we oTen commit sins and harm
our own souls (Surah 4, ayat 64). Fully aware of being
blameworthy, he supplicates to Mawla to keep his promise to
guide, protect and give us refuge. He ends on a joyous note
that Mawla, in his mercy, has heard his humble prayer and kept
us in his service as his murids, age aTer age, to guide us
through the trials and difficulKes of all the ages, by giving us
Farmans according to our Kme.

Inshallah, understanding the clear and common messages of

our Duca and Ginans will strengthen our resolve to remain
steadfast in our Bay`ah to the Imam. However, when, as human
beings, we make mistakes, there is the daily seeking of
forgiveness in Du`a Karaw-wi and an opportunity to strengthen
10
our resolve to honour the permanent spiritual bond between
ourselves and Mawla.

In Surah 5, ayat 15 of the Holy Qur’an, Allah says: “Now has

come unto you a Light and a manifest Book.” It is clear from
this whole ayat and many other verses of the Holy Qur'an that
Allah has always sent a Light and a Book for the guidance of
humankind.

Earlier, we read that Prophet Muhammad, similar to God in

Surah 5, ayat 15, also designated two things for the future
guidance of Muslims: a Book - the Holy Qur'an and the Light in
the personality of Hazrat Ali and his progeny, the holy Imams.
This acKon of Prophet Muhammad was completely in keeping
with the tradiKon or custom of Allah throughout the history of
human beings from Hazrat Adam to the present day.

The concept of Divine Light in the personality of the Imam of

the Kme is fundamental and central in the Ismaili Tariqah. We
believe that the allegorical language of the Qur'an can only be
understood in the illuminaKon of the Light of Imamat.

The symbol of light is used very oTen in the Qur'an, in the

sayings of our Imams and in the devoKonal poetry of our Pirs.
In Dacaimu’l-Islam, a famous Ismaili book by Sayyidna Qadi
Nucman, a well-known prayer of Mawlana Jacfar as-Sadiq
(salawatu’llahi `alayhi) is quoted. It was Mawla's custom to
recite it every day aTer the obligatory prayer of the morning.
He used to recite:

11
 “O Allah! make for me a light in my heart, and a
light in my ear, and a light in my eye, and a light
in my tongue, and a light in my hair, and a light
in my skin, and a light in my flesh, and a light in
my blood, and a light in my bones, and a light in
my nerves, and a light in front of me, and a light
behind me, and a light on my right side, and a
light on my leT side, and a light above me and a
light below me.”

This prayer of our fiTh Imam, Mawlana Jafar as-Sadiq, leaves

no doubt about the importance of light for a mu'min. We
understand that Divine Light is necessary for all parts of our
body, and Mawla finally asks to be surrounded by light on all
sides. There is much barakah and wisdom in this prayer for us.

In the Ginan we are about to recite, “Eji hun re pyasi piya tere
darashanki”, Mira Sayyid Khan's moving words of supplicaKon
reach the inner core of our hearts. He declares his thirst for
Didar and begs Mawla not to turn away from him. He compares
his suffering with the death pangs of a fish, which has been
liTed out of water, which is its original abode.

He uses another very appropriate simile of the true love of a

moth for light, which it acquires by flinging itself into the flame
of the lamp. Mira Sayyid Khan applauds the moth's zeal for
sacrifice to merge with the light and uses it to encourage
mu'mins to be ready to make sacrifices to aMain Divine Light
and Didar. He says that we are sinners, but we repent and urge
Mawla to convert our faults into virtues, because everything is
12
possible through Mawla’s mercy. He also ends the Ginan on a
note of hope and light and says that Mawla has forgiven his
sins and listened to his supplicaKons, so that all his miseries
and sorrows have been put to flight.

Now, to conKnue to reflect on some of the meanings of parts

FIVE and SIX of our Holy Duca. Part five begins with ayat 27
from Surah 8 of the Holy Qur'an, in which Allah cauKons the
believers not to betray Him and the Prophet. The Qur'an and
Imamat are the trusts of Allah and His Prophet. Thus, the
believers should accept that the real meaning of the Qur'an is
known to Allah, the Prophet and the one whom Allah and His
Prophet have appointed, that is, Hazrat Ali and the line of
Imams from his progeny. They should not seek the meanings of
the Qur'an from any other source, because this would amount
to betraying the trusts of Allah and His Prophet.

A very famous Hadith of the Holy Prophet Muhammad is: “I am

the city of knowledge and Ali is its gate, whoever wants
knowledge should come through the gate.” Thus, to uphold the
trusts of Allah and His Prophet, it is important to recognise the
Imam of the Kme and obey him, so that the true knowledge
can be acquired from him.

The sixth and the last part of the Duca begins with a complete,
short Surah known as the Suratu’l-Ikhlas. It is Surah 112 of the
Qur'an, and is also known as Suratu’t-Tawhid or the Surah of
Unity. This Surah is about the Oneness of Allah or the concept
of Monoreality, which Mawlana Sultan Muhammad Shah
(salawatu’llahi `alayhi) has explained in his Memoirs.
13
How can we understand the concept of Monoreality? The
example of an ocean can help us. The ocean has many big and
small waves, Kdes, movements and innumerable things are
immersed in it, but they are all part and parcel of it. In the
same way, everything is a manifestaKon of Allah, and in reality,
there is only Allah or the Monoreality. Within this Monoreality,
human beings are blessed by Allah with a capacity not to
simply know this reality at a superficial or theoreKcal level, but
to experience it as the Prophet Muhammad did on his micraj. In
other words, the special mercy which Allah has shown human
beings is described by Mawlana Sultan Muhammad Shah
(salawatu’llahi `alayhi) in the penulKmate paragraph of his
Memoirs. He says:
“The way to personal fulfilment, to individual
reconciliaKon with the Universe that is about
us, is comparaKvely easy for anyone who firmly
and sincerely believes, as I do, that Divine Grace
has given man in his own heart the possibiliKes
of illuminaKon and of union with Reality.”

The genealogy of our Imams from the line of Mawlana Ali is

also recited in this part. This conKnuing Rope of Imamat, which
in Qur'anic terminology is described as “Light upon light”, is
also Allah's Grace to guide us to the UlKmate Reality.

In some verses of “Anant Akhado” composed by Pir Hasan

Kabirdin, he says that all souls, big and small, belong to Mawla
and beseeches Mawla to guide us. In moving words, Pir Hasan
Kabirdin supplicates and, in a state of ecstasy, declares that we
are nothing and the Imam is everything, and only through
14
remembering and serving him can our souls aMain salvaKon. In
the last two verses, Pir Hasan Kabirdin makes an extremely
significant point, which is a necessary part of any effecKve
supplicaKon. He addresses Mawla and states that we do not
look to him for jusKce since we are very sinful, but we plead
and throw ourselves on his mercy. Only his mercy can forgive
our weaknesses and shortcomings and keep us on the path of
guidance.

ReflecKng on the cumulaKve messages of the above arKcles, it

is important to make an intellectual note of the importance of
the Light of Imamat, because in the context of understanding
the significance of the Light of the Imam of the Kme, the
following can be appreciated:

• the light of regular pracKce of our faith

• the light of giryah-u zari or supplicaKon
• the light of addiKonal prayers
• the light of ethical and righteous behaviour and acKons
• the light of service and voluntary work
• the light of generosity and sacrifice
• the light of paKence and steadfastness
• the light of knowledge and
• the light of reflecKon.

The essence of Light is summarised by Mawlana Sultan

Muhammad Shah (salawatu’llahi `alayhi) in his mubarak
Farman in Zanzibar on 14th September, 1899. He said:

15
“Ismaili faith is like light. You should become
light, do not be like fire. Mu'mins should not
have enmity towards anyone.”

16
 The Ethics of Islam

Unity

In the following series of short arKcles, we will discuss and

reflect upon the theme of Unity, which is one of the most
significant concepts of our faith and pracKce.

In the Ginan “Eji Sami tamari vadi manhe Nabi Muhammad

sinchanhaar” by Pir Shams from the Indo-Pak TradiKon, he
begins by using the easy-to-understand example of gardening.
He says that Mawla’s garden was irrigated by Prophet
Muhammad (sallallahu alayhi wa alihi wa sallam) himself. In
other words, Allah sent the Holy Prophet to complete the
mission and message of Islam in this world, which Pir Shams
describes as the “nine conKnents or nav khand”. In the second
verse, we hear that Prophet Muhammad carried out his mission
without any discriminaKon - his invitaKon to Islam was
extended equally to all human beings regardless of their tribe,
ethnicity, naKonality or race. This idea is conveyed by Pir Shams
through conKnuing the same imagery of irrigaKng from one
lake or one source of water. However, Pir warns that despite
this grace of receiving the iniKal water, some trees have dried
up because it is only possible for faith to flourish if there is
conKnued Divine guidance to keep mu’mins on the path of
truth.

In the third verse, Pir Shams urges mu’mins to come together

for the sake of our souls, that is, to pray and do good deeds
together. He advises listeners to acquire knowledge and
17
perform good deeds, which he compares to pearls and warns
against the five human weaknesses of lust, anger, worldly
aMachment, arrogance and greed. In the final verse, Pir Shams
urges us to subdue all our worldly desires and instead to
struggle to acquire spiritual knowledge from the Imam through
absolute convicKon and obedience of his farmans.

Pir Shams’ poeKc imagery of the single source of water and

irrigaKng in order to make the faith of Islam flourish and
prosper is based on a fundamental belief of Islam, which is that
God is one and that all human beings carry within them a
Divine spark. To put it another way, we are all created from a
Single Soul. It is important to understand this noKon of unity
because Satada is a Tariqah pracKce which is founded on the
effecKveness of collecKve prayer, where large numbers of
mu’mins gather together in Jamatkhanas to offer special,
intensive prayer for seven consecuKve days. All of us have at
some Kme or other felt and benefited from the power and
spiritual energy of prayer offered by mu’mins with like minds
and united hearts.

The importance of unity in Islam is affirmed by our natural

environment. Another name of Islam is Din-i Fitrat or the
Religion of Nature, because Islam encourages us to reflect on
nature, which is described as another book of Allah. Quite a
cursory reflecKon on nature shows that everything in God’s
creaKon is integrated and united, and wherever human beings,
through ignorance or arrogance, have tried to interfere in the
natural order, there have been serious repercussions. Thus, as
true Muslims and mu’mins, we must try to learn lessons from
18
nature and parKcularly reflect its unity and integrity in all our
communal acKviKes, especially in our prayers, to release
posiKvity and creaKvity that lead to peace and happiness both
physically and spiritually.

Many of our Tariqah pracKces also reiterate and reinforce the

idea of unity. In the Jamatkhana we sit side by side and pray
together, making the same gestures of raising our hands in
supplicaKon and prostraKng or standing up all together to offer
giryah-u zari tasbih. The shah jo didar with which we end our
daily du`as, when we look deeply and see ourselves mirrored in
the eyes of spiritual brothers and sisters siVng on either side, is
an important demonstraKon of feelings of fellowship and unity.
On Fridays, all fesKval days and during the Satadas, the
establishment of ghat paat and the partaking of niyaz from the
same kumbh is another strong display of the concept of unity.
Before we drink the niyaz we pray for all mu’mins everywhere
and then for ourselves. Such an understanding of our pracKces
and the concepts on which they are based helps us to draw
tremendous saKsfacKon and strength from the pracKce of our
faith.

Today we live in a Kme when, due to great changes in our

world, we are more and more aware of and in contact with a
very diverse global Ismaili Jamat. We know that although
Ismaili brothers and sisters in distant parts of the world are
different in the sense of culture, ethnicity, language, tradiKon
and history, we love them and pray for them and wish to share
with them, because we are all united by our faith in, and

19
allegiance to the Imam of the Kme. This reminds us of Allah’s
words in the Holy Qur’an in Surah 3, ayat 103:

“And hold fast, all of you together, to the rope

of Allah and do not be divided. And remember
Allah’s favour to you: how you were enemies
and He united your hearts with love and thus
you became brothers by His grace; and you
were on the brink of hell-fire and He saved you
from it. Thus does Allah make clear His signs to
you so that you may be guided.”

As Ismailis we are fortunate to recognise the rope of Allah, the

Imam of the Kme and through obedience to his farmans, we
promote unity, peace and harmony, not only within our local
community, but also our global Jamat, the wider society we live
in and humanity at large by parKcipaKng in the humanitarian
insKtuKons of Imamat.

Pa ence

Now let us reflect on the concept of “paKence”, which is one of

the most important ethics of Islam, a recurrent subject in the
Holy Qur’an menKoned in 110 different verses and a theme
menKoned very oTen in our devoKonal poetry. It is a
parKcularly topical theme for discussion during Satada because
as part of our pracKces during this week, we offer special tasbih
for mushkil asaan, that is, we pray that our physical and
spiritual difficulKes be lightened or eased.

20
As Muslims, we believe that our physical life is a giT and a
challenge which requires effort and struggle, because the
physical nature of our life on earth is bound to bring sickness,
death, calamity and difficulty. Referring to this, Allah says in
Surah 2, ayats 155 to 157:
“And surely We shall try you with something of
fear and hunger and loss of wealth and lives
and crops; but give glad Kdings to those who
are paKent; who say when a misfortune strikes
them: Lo! we are from Allah and to Him is our
return. Such are they on whom are blessings
from their Lord and mercy. Such are the rightly
guided.”

The whole emphasis of the Qur’an is to be paKent and

steadfast in the face of misfortunes and difficulKes and to turn
to God in prayer for strength to overcome them. This teaching
is prominent in the Qur’anic story of Hazrat Ayyub or Prophet
Job as he is known in English. Prophet Ayyub was afflicted with
all kinds of physical, mental and spiritual distress. He lost his
family, his home and his possessions, and he suffered from a
loathsome sickness where his enKre body was covered with
sores. Despite being troubled to such an extreme, he did not
lose faith and turned to Allah for forgiveness and strength. He
pracKcally demonstrated the daily supplicaKon in our Du`a:
“Iyyaka na`budu wa iyyaka nasta’in”, that is, “O Allah, You alone
we worship and from You alone we seek help.” And Allah eased
his difficulKes. The story of Hazrat Ayyub is so well-known in
other monotheisKc tradiKons too that it has given rise to a
saying in the English language, namely: “As paKent as Job”.
21
However, as we see in our daily lives around us, the ethical
quality of paKence is becoming less evident in a world
dominated by technology and mechanisaKon, where human
beings are losing the ability to conduct normal human
relaKonships. In recent Kmes, a new phrase, “road rage”, has
been coined to describe the lack of paKence and the resulKng
loss of self-control, which has led to the killing of people on the
roads of Britain. As a Jamat, we must be aware of our context,
so that we can guard against any erosion of the ethics of our
faith.

For us as Muslims, paKence is a sign of strong faith and

submission to God’s will. In Surah 3, ayat 146 of the Qur’an, it is
stated: “Indeed Allah loves those who have paKence.” The
paKent mu’min loves God greatly, remembers Him all the Kme
and during his Kmes of trial feels the Divine presence, because
the Lord is his friend. This too is expressed very tersely in the
Qur’an in Surah 8, ayat 46 as: “Be paKent, indeed Allah is with
the paKent ones.”

Let us remind ourselves to strengthen our understanding of the

concept of paKence or Sabr. It is of fundamental importance in
the pracKce of our faith, in our ability to lead lives of dignity
and to pass into the eternal life of the spirit. It is essenKal to
remember constantly the mubarak words of Mawlana Shah
Karim in the Talika he sent the Jamat on his forKeth Imamat
Day: “Wherever you are in Kme and place, strive to live always
by the ethics of Islam ...”

22
Love and Devo on for the Imam

This arKcle reflects on the most important principle of our

Tariqah, namely, love and devoKon for the Imam of the Time.
This principle is considered the foremost of the seven pillars of
Shiah Islam known as WALAYAT, which means love, friendship,
devoKon and submission to the authority of the Imam. The
importance of this principle is reflected in the most significant
event in our history when Prophet Muhammad (sallallahu
alayhi wa alihi wa sallam) publicly designated Hazrat Ali (alayhi
salam) as his successor and our first Imam. Then the Holy
Prophet prayed to Allah and said: “O Allah! love those who love
Ali and help those who help Ali.” This prayer of the Holy
Prophet is based on the Qur’an, where in Surah 42, ayat 23,
Allah commands him:
“Say (O Muhammad to humankind) I do not ask
any reward of you for this (that is, the bringing
of Islam to you) except love for my family.”

Love and devoKon for the Imam is the foundaKon of the faith
of mu’mins. It is a grace which makes everything possible and
easy. For example, the significance of unity, paKence, sacrifice
and farman bardari are discussed in this series of arKcles. All of
these are possible, easy and indeed a joy, if there is pure love
and devoKon for Imam-i zaman.

The theme of deep love and sincere devoKon is in every Ginan

and Qasidah in our diverse Ismaili tradiKons. We are well
acquainted with the powerful imagery in the Ginanic tradiKon,
where our Pirs compare the love and devoKon of a mu’min to
23
the yearning of a fish, which is separated from water or the
aMracKon of a burning flame for a moth. In the Arabic poetry
tradiKon of our Syrian Jamat, a contemporary poet called
Adnan has composed a Qasidah called “The True Imam” in
which he expresses his immeasurable feelings of love and
devoKon. He says that he is completely enslaved to his Imam,
who alone guides and directs him.

These same profound feelings are echoed strongly in the

selected verses of the Ginan “Sahebji tun more man bhave” by
Sayyid Muhammad Shah. He says that his heart does not love
or accept any other than the Imam. Imam-i zaman is such a
unique personality that no other can be equal to him. He has
wandered and searched through many ages and innumerable
cycles, but has never found any other to compare with the
Imam.

Further, he says that the Imam is that holy, luminous

personality without remembering whom and being conscious
of whose nurani presence, even a second would be unbearable.
Sayyid Muhammad Shah says that those mu’mins who have
such convicKon in, and love and devoKon for the Imam, will
never consider themselves troubled or unhappy. In other
words, the love for the Imam is like an elixir, which transforms
all misfortunes and difficulKes into posiKve challenges and
forKfies mu’mins with great spiritual courage and inner
happiness. Love and devoKon for the Imam are a panacea for
all weaknesses and shortcomings. In the final verse, Sayyid
Muhammad Shah says that we have all reached the caring

24
protecKon of the Imam, and we will never leave the door of his
protecKon for the sake of any other.

The inspiring words of our Ginans and Qasidahs are a mirror of

the feelings of all spiritual children for their spiritual father, the
Imam of the Time. It is this love and devoKon which is at the
heart of the unity, affecKon, dynamism and progress of our
global Jamat. It is the same love and devoKon which brings us
together in Jamatkhanas to pray and supplicate to Imam-i
zaman to ease the difficulKes of all mu’mins everywhere.

Let us remember the mubarak farman of our 48th Imam,

Hazrat Mawlana Sultan Muhammad Shah (salawatu’llahi
`alayhi): “You will have no fear in this world if you love the
descendants of Muhammad and Ali. This one hint includes all
the beauKes of prayer and religion.”

Farman Bardari

Farman bardari or the obedience of Imam-i zaman’s farmans, is

fundamental for all those who have given bay`ah to him. Every
day in the second part of our Du`a, we recite a part of ayat 59
from Surah 4 of the Holy Qur’an: “Ya ayyuhalladhina amanu aK
ullaha wa aK `ur-rasul wa ulil `amri minkum”, that is, “O you
who believe! Obey Allah and obey the Prophet and obey the
Ulil Amr from amongst you”. It is evident from this injuncKon of
the Qur’an that only when we obey the Imam or Ulil Amr who
has been appointed by the Prophet, can we say that we have
obeyed the Holy Prophet. Further, the obedience of Allah is

25
only possible through the obedience of the Prophet and the
Imam of the Kme.

This obedience of the farmans of the Imam is a fundamental

pracKce of our Tariqah. It is in the context of this that Pir Shams
devotes many verses of his composiKon Saloko Moto to the
subject of Farman Bardari. He urges mu’mins to understand the
true status of the Imam and to respect and obey his farmans,
because it is this only which can protect mu’mins from
commiVng sins. He describes the status of obedient mu’mins
in very moving words and imagery. He says those who obey the
farmans remain so near to the Imam that they can be likened
to a necklace around his neck. A necklace rests on the chest,
close to the heart; thus, such mu’mins experience everlasKng
happiness, as Imam says: “You are always in my heart, in my
thoughts and in my prayers.” Pir Shams says that faith should
be based on convicKon, which is based on farman bardari,
which earns the status of becoming part of the Imam’s soul;
that is, mu’mins become his true spiritual children. Why does
Pir Shams give such high priority to farman bardari?

To answer this quesKon, let us reflect on the relaKonship

between the Imam and his spiritual children. Imam is “wa kulla
shay’in ahsaynahu fi Imamim-mubin”, that is, he is the
possessor of all Divine knowledge, power and authority. In
other words, his is the perfect intellect. The murids, on the
other hand, have a parKal intellect. Is this parKal intellect
sufficient for personal search and self-realisaKon leading to the
recogniKon of God?

26
The very foundaKon of religion is that the human parKal
intellect requires the guidance of the Divine intellect. Our great
da`is, such as Sayyidna al-Mu’ayyad have described the
relaKonship of the parKal and the perfect intellect by giving the
example of the human eye and a source of external light. Both
are necessary - the eye cannot funcKon without the light, and
neither is the light useful without the eye. In the poem enKtled
“The Light of Intellect” in the anthology of Ismaili poetry called
“Shimmering Light”, Sayyidna al-Mu’ayyad says:
“The eye is of no avail if it does not receive light
from the sun or the moon or from a burning
torch. Similarly, the intellect during reflecKon
by itself remains in the throes of doubt and
bewilderment.”

This shows that our intellect is like an eye which can only
funcKon in the light of the Imam’s guidance. Thus, when
Mawlana Hazir Imam emphasises the role of intellect in our
faith, it means that we must use our intellect in the light of his
farmans. The purpose and benefit of farman bardari is to
develop our individual intellect to aMain perfecKon, rather than
“remain in the throes of doubt and bewilderment”, as Sayyidna
al-Mu’ayyad says in his poem.

Mawlana Shah Karim (salawatu’llahi `alayhi) guided us to build

strong futures not only for ourselves, but for future generaKons
of our Jamat through a sense of unity, a sense of direcKon,
discipline and a sense of organisaKon. He tells us that we can
make the best use of opportuniKes in the European Union,
countries of Africa and elsewhere through brotherhood and
27
unity. His advice is “to build strength across Jamats”, and he
says: “I have menKoned working in internaKonal dimensions,
rather than individual dimensions.”

He reminded us once again how compeKKon would increase

more and more in society in the decades ahead and how this
will require all of us to educate ourselves throughout our lives.
He recommended that even our leisure Kme should be used for
personal enhancement. Simultaneously, he specifically warned
against wasKng Kme generally, during educaKon and in
damaging social habits. He also guided us to maintain a balance
in our lives by paying parKcular aMenKon to our spiritual lives.
In Daressalaam he said that “success in baKni life is very very
important.” This requires us also to be aware that all our
acKviKes, worldly and JamaK, “should always be encircled by
the sound principles of our faith, of integrity, of generosity, of
courtesy, of consideraKon, of caring for others.”

He said how these same principles “bind the Jamat across

countries, across fronKers, across languages. It is that which
keeps the Jamat as one body of murids, whether they are in
Central Asia, in S.E. Asia, in Africa or North America.”

To conclude this arKcle, let us reflect on the Holy Qur’an, in the

words of Prophet Abraham, which emphasises and encourages
obedience. In surah 14, ayat 36, he says: “... So whoever obeys
me he is surely of me, ...”.

28
Sacrifice

In this piece, let us raise our awareness of another very

significant and, according to Qur’anic teachings, an essenKal
ethic of Islam, that is, sacrifice or qurbani. The word “qurbani”
means that which brings nearness or closeness. We are familiar
with one derivaKve of the word “qurbani” because in our Du`a
everyday, in the fourth part we recite “bi haqqi rusulikal
muqarrabin” which means “through Your closest Messengers or
Prophets”. This helps to understand why, in Islam, sacrifice is
encouraged to such a great extent. It is a means of aMaining
nearness to God, which is the ulKmate aim of our faith. It is a
means of joining the exalted rank of Prophets who are
“rusulikal muqarrabin”, that is, they are very close to God.

The Ginan composed by Pir Hassan Kabirdin “Dur desh thi aayo
vanjaro” contains a verse which urges mu’mins to sacrifice
their most loved possessions for the sake of their faith. This
idea is founded on ayat 92 of Surah Al-i Imran, in which Allah
says very clearly and concisely:
“You shall not aMain to righteousness unKl you
spend (in the way of Allah) of what you love;
and whatsoever you spend, verily Allah knows
it.”

The six verses of the Ginan “Dur desh thi aayo vanjaro” remind
us of the purpose of our life here. Pir Hassan Kabirdin compares
our mission with a businessman who travels to far distant
countries to trade and make a profit. In the same way, the
human soul has come from the spiritual world to the material
29
world to earn good deeds and the knowledge of truth. On this
journey, our constant companion should be the remembrance
of Allah, as Mawlana Shah Karim in many farmans has advised
us to remember Allah whenever we can by taking the names of
Ya Allah, Ya Muhammad, Ya Ali or the names of any Imams. In
addiKon to constant zikr or remembrance, Pir gives us the
concept of sacrifice and says that whatever we spend in the
way of Allah will be returned manifold to us. We will experience
barakah not only in a material sense, but also in a spiritual
sense of having peace, happiness and confidence through
gradually becoming conscious of Allah’s presence in our daily
lives, which is a sure sign of our drawing closer to His Light. In
the last two verses, Pir Hassan Kabirdin uses another Qur’anic
analogy of the Balance. He says Mawla will measure our good
and bad deeds with perfect jusKce, and he assures us that
Mawla accepts the good deeds and sacrifices of the true
mu’mins.

The Holy Qur’an and our Ginans are very precise about the
importance of sacrificing what we value most for the cause of
faith and the progress of our soul. Let us see how this concept
and its benefits are to be seen in nature around us, because
Allah tells us in numerous verses of the Qur’an to reflect on
nature to understand our faith beMer.

We see that when soil sacrifices its very existence to plants by

being absorbed in them, it aMains a higher form of life in
vegetaKon. Similarly, plants sacrifice themselves to animals and
animals to human beings. In every case, the lower life sacrifices
its very existence on the one hand and, on the other, aMains a
30
higher form of life. Mawlana Rumi, the great Sufi poet,
describes this chain of sacrifice in nature very beauKfully. He
says:
“I died to the mineral and became a plant. I
died to the plant and became an animal. I died
to the animal and became a human being. I
shall die to a human being and become an
angel. I will not be saKsfied with this unKl I
aMain union with God. When did I ever become
less by dying?”

Mawlana Rumi’s poetry leaves no doubt in our minds about the

significance of sacrifice, of how it brings transformaKon in
nature towards a higher form of life. Spiritual progress or the
transformaKon of the human soul into an angelic soul and
higher also depends on sacrifice and total submission, and this
is why it is a fundamental ethic of Islam.

As Ismailis, we also know that the benefits of sacrifice are not

simply limited to spiritual progress. In the light of the guidance
of our Imams, we have always pracKsed the concept of
sacrifice. Our blessing is that it is second nature for us to give
generously of our Kme, skills, knowledge, physical energy and
material resources towards the insKtuKons of our Jamat, both
for the progress of our spiritual brothers and sisters, but also
for the beMerment of large numbers of humanity worldwide.

Mawlana Shah Karim (salawatu’llahi `alayhi) in the mubarak

Talika on the occasion of the forKeth anniversary of his Imamat
Day referred to this when he said:
31
 “It is graKfying today to be able to build more
strength into this network through the
harnessing of outstanding JamaK human
resources and the material capacity that should
ensure to the Jamat and the people amongst
whom it lives, new dimensions of insKtuKonal
effecKveness and personal progress on the eve
of the new century.”

The insKtuKonal effecKveness and personal progress he refers

to here are based on Islamic teachings, that there is no
separaKon or dichotomy between the material and spiritual
dimensions of our lives. We are enjoined to work hard and earn
well, always within the ethics of our faith. Further, we are
guided to give generously of the fruits of our hard work, be it
skill, know-how, or material means, for the sake of the progress
of the community and society. The benefits of such acKons are
both material and spiritual, and prove that Islam is a dynamic
and an intellectual faith, which promotes creaKvity for oneself
as well as creaKng condiKons to release the creaKvity of others.

32
 Science and Religion

The following arKcles will focus on the subject of Science and

Religion. It has been chosen for several reasons. We live in a
period of human history of unprecedented scienKfic and
technological advancement, and it is but natural to reflect on
the relaKonship between Religion and Science. However, the
greater impetus for choosing this topic is that our faith Islam,
has a parKcular noKon of science. Furthermore, the Ismaili
Tariqah of Islam, being an esoteric approach, has a unique
understanding of the relaKonship between Science and
Religion.

Mawlana Shah Karim (salawatu’llahi `alayhi) explained this

relaKonship in his speech of 1985 at the inauguraKon of the
Aga Khan University’s faculty of Health Sciences and the
Hospital. Talking about the importance of the human intellect,
he said: “It is this intellect which enables man to strive
towards two aims dictated by the faith: that he should reflect
upon the environment Allah has given him and that he should
know himself.” Our faith requires us to study Allah’s creaKon,
that is, the physical universe around us. Hence, the duty of all
Muslims to acquire knowledge has been the emphaKc and
consistent teaching from the Kme of the holy Prophet
Muhammad through Hazrat Ali and all our Imams to our
present Imam. We are all familiar with Hazir Imam’s insistence
that all of us should obtain a quality educaKon and engage in
lifelong learning. However, as we have heard in the quotaKon
from the Aga Khan University speech, our endeavour does not
stop at learning only about the external universe. We are
33
moKvated and urged to “know ourselves”. That is, as the
followers of an esoteric Tariqah, we are encouraged to
undertake a personal search of our inner selves. This is the
purport of the Qur’anic teaching in Surah 41, ayat 53, in which
Allah says: “We shall show them Our signs in the external
world (afaq) and within themselves (anfus), un l it will be
manifest to them that He is the Truth.”

This indeed is the unique beauty of Ismaili teachings. Our

Imams’ teachings have saved us from a dichotomous and thus
fragmented view of knowledge. They have blessed us with
haqiqa teachings, which give us an integrated view of
knowledge. We have been taught that knowledge of the
universe or the external creaKon is not only compaKble with
the knowledge of self, but that the two should go hand in hand
to experience the Truth.

In the context of such a world-view, Ismailis welcome scienKfic

discoveries without undervaluing or neglecKng the second aim
dictated by our Faith, which is to know ourselves. Let us reflect
on the mubarak farman made by Mawlana Shah Karim
(salawatu’llahi `alayhi) in Nairobi in October, 1982:

“There are certain socie es, certain peoples in this world,

who find it difficult to live in the 20th century and to prac se
their faith. They find a division between faith and science – a
valley, a gulf, which they find difficult to bridge. We are
fortunate that we are Muslims. Islam is an eternal faith, and
Allah’s presence is everywhere. Not only in the past, not only
in the present, but Islam is a faith of the future. And if Allah is
34
eternal, and His presence is everywhere, then all that science
does is to tell us how great is Allah’s crea on. All that science
does is to remind us how humble we are, how li le we know,
and how much more there is for science to tell us. So, we can
be confident, absolutely confident in our faith. We need not
run away from the 20th or the 21st or 22nd century. We can
par cipate fully in all aspects of life and human endeavour,
and that is why I have said to you so oFen to hold strong to
the Rope and be strong and steady on the course of Sirat al-
Mustaqim.”

Knowledge is two-fold in Islam

In the first arKcle, we discussed the parallel importance of

physical knowledge and spiritual knowledge in our Tariqah. Let
us explore this concept further. In September, 1979, when
Mawlana Shah Karim (salawatu’llahi `alayhi) made his first
speech about Islamic Architecture at the Asia Society in New
York, he said: “Islam does not deal in dichotomies, but in all-
encompassing Unity. Spirit and body are one, man and nature
are one.”

How do we understand that spirit and body are one, and man
and nature are one? Islam teaches that the universe, or “as
much of it as we perceive with our limited vision, is one of the
infinite manifestaKons of the Universal Soul”. Further, “every
individual, every molecule, every atom has its own relaKonship
with the All-powerful Soul of God.” In other words, body, spirit,
nature and human beings are all part of a whole. To put it
another way, they are an integrated and interconnected matrix,
35
which in Ismailism, according to the teachings of Mawlana
Sultan Muhammad Shah (salawatu’llahi `alayhi) is called
Monoreality. Everything in creaKon is a dimension or mode of
the Monoreal. This teaching of our faith is so powerful that it
provides answers to many quesKons and solves many conflicts.

In the light of this, it is easy to understand the link between

material scienKfic knowledge and spiritual or experienKal
knowledge of religion. Mawlana Sultan Muhammad Shah
(salawatu’llahi `alayhi) discusses this in the 8th Chapter of his
Memoirs. He says: “Ibn Rushd, the great Muslim philosopher,
known to Europe as Averroes, established clearly the great
disKncKon between two kinds of apprehensible human
experience: on the one hand our experience of nature as we
recognise it through our senses, whence comes our capacity to
measure and to count (and with that capacity all that it brought
in the way of new events and new explanaKons), and, on the
other hand, our immediate and immanent experience of
something more real, less dependent on thought or the
processes of the mind, but directly given to us, which I believe
to be religious experience.”

Mawlana Shah Karim (salawatu’llahi `alayhi), in his speech at

the Aga Khan University in 1983, explained the same concept.
He complimented the University’s effort in engendering true
Muslim values, in parKcular the maintenance of a balance
between the spiritual and the material in all maMers. He said,
“In Islamic belief, knowledge is twofold. There is that revealed
through the holy Prophet and that which man discovers by
virtue of his own intellect. Nor do these two involve any
36
contradicKon, provided man remembers that his own mind is
itself the creaKon of God.”

Material knowledge is acquired by using our God given senses

and faculKes. ExperienKal spiritual knowledge is that which is
revealed or given to those whose struggle and prayers draw the
grace of the Ruhu’l-Qudus or Holy Spirit. The link between the
two is a constant theme in the teachings of our Imams
throughout history and in the wriKngs of our great Da`is and
philosophers, such as Sayyidna Sijistani, Sayyidna Kirmani and
Sayyidna al-Mu’ayyad. Ismaili teachings specify that acquiring
the knowledge of the physical external world is a process which
leads to spiritual enlightenment. A terse statement in Ismaili
literature is that the sensibles, that is, knowledge acquired
through the senses, are a ladder to the intelligibles, knowledge
acquired by the intellect and spiritual enlightenment. In other
words, we have to progress from the dense physical to the
subtle spiritual, from the lower levels to the higher, from the
temporal human existence to the level of angels. And in this is
embedded the certainty that material or acquired knowledge is
temporary, whereas experienKal religious knowledge or
spiritual enlightenment is eternal. Mawlana Shah Karim
(salawatu’llahi `alayhi) made a mubarak farman in Islamabad in
1983, in which he said:

“… when human beings ask themselves what is the meaning

of science, Islam’s answer is simple: it says that science is one
small addi onal proof of the existence of Allah, of His all-
powerfulness and of His being eternal. And therefore, you can
look to the future in confidence and in trust. But prac se
37
regularly our faith. Do not stray from our faith and understand
that it is a faith of the past, it is a faith of today, and it is a
faith of the future.”

Eternity of Allah

Let us today reflect on the concept of eternity, which Mawlana

Shah Karim (salawatu’llahi `alayhi) highlights in all his farmans
regarding the relaKonship of science and faith. During his Silver
Jubilee visit to Toronto, he said:

“Islam tells us that Allah is eternal and His crea on knows no

limits in form, in me or in place; and therefore, when our
children and grand-children grow up in an increasingly
technological society, there is no reason for that type of
society to create concern or ques ons because Allah’s
crea on is eternal and part of His crea on is man’s own mind.
… And remember that because that crea on is eternal, and it
knows no limits in me, Allah may create today, He may
create tomorrow, and therefore, it is quite possible that what
is not discoverable today may become discoverable
tomorrow.”

It is essenKal for us to understand the concept of eternity

because, according to Islam, Allah is eternal and His creaKon is
eternal. Moreover, we are constantly reminded in farmans that
the human soul is eternal. In one farman he has told us that the
physical life is “but a short passage in eternity”. The best way to
understand this sublime concept is to examine the
mathemaKcal form of a circle. A circle has no beginning and no
38
end, it is conKnuous and ongoing. As Mawlana Sultan
Muhammad Shah (salawatu’llahi `alayhi) explains in his
Memoirs: “The crea on according to Islam is not a unique act
in a given me, but a perpetual and constant event; and God
supports and sustains all existence at every moment by His
will and His thought. … Allah alone wishes; the Universe
exists, and all manifesta ons are as a witness of the Divine
will.”

To further understand this difficult but key concept, let us

reflect as the Qur’an tells us, on the signs of Allah in the
external world (afaq) and within ourselves (anfus). What do we
find? Not only are the planets round or spherical, their
movements are circular or ellipKcal. There are further circles or
cycles in the passing of day into night, and similarly in the
changing of seasons. Water is a cycle, as are nitrogen, carbon
dioxide, etc. There are cycles in the world of vegetaKon: a seed
transforms into a full-blown tree, which again produces seeds.
In the human personality, too, there are numerous circular
movements – our breathing, blood circulaKon, even the
opening and shuVng of our eyelids.

All these are not coincidences. They are the signs which
indicate the concept of the eternity of Allah’s creaKon,
including the eternity of our soul. Thus, the holy Qur’an says in
Surah 21, ayat 33: “It is Allah who created the night and the day
and the sun and the moon. Everything rotates on a circle.”

A clear understanding of the eternity of Allah and His creaKon

gives us humility in the presence of His infinite creaKve power.
39
It can help us to respond to scienKfic discovery and
technological advancement with graKtude to Allah for His
mercy. As Mawlana Shah Karim (salawatu’llahi `alayhi) said in
Nairobi in 1982:

“One should understand that Islam is the meaning, is the

sense, the totality of Allah’s presence at all mes, and we
need not live in that conflict, in that concern, in that
apprehension that there is a dichotomy between the world
and the life of everyday and the prac ce of our faith.”

Being conscious of Allah’s presence and the significance and

perpetuity of our soul, we can maintain a correct balance in our
lives. We can certainly avoid the mistake of forsaking that which
is eternal. All these are the blessings of Islam, as explained to
us in each Kme by the living and manifest Imam. Thus,
Mawlana Shah Karim (salawatu’llahi `alayhi) also said in
Nairobi in 1982:

“I say this today because 25 years have gone by, and some of
you have referred to me as the Imam of the atomic age. But I
am the 49th Imam and there will be Imams in the future, and
the age will not be atomic, it may be the space age, and
maybe it will be further than the space age – but all that
means is that Allah’s presence is everywhere, all the me.”

The Islamic View of the Scien fic Revolu on of the Last

Century

40
In the last three arKcles, we have reflected on some
fundamental teachings of Islam. We have noted the
encouragement which our faith has always given to the
acquisiKon of knowledge. It is Allah’s mercy that He has given
us our physical senses and intellect. We can engage with and
reflect on our natural environment to acquire physical
knowledge. Further, as Ismailis, our Imams have urged us not to
remain content with knowledge at the material level, but to
strive for spiritual knowledge or enlightenment. We have
discussed, too, the concept of eternity – that Allah is eternal,
His creaKon is eternal, and our soul is eternal. This
understanding gives us the humility and graKtude necessary for
the true pracKce of our faith. It also reminds us of the greater
importance of acquiring spiritual knowledge, which is the
lasKng aspect of our lives.

From the vantage point of the 21st century, let us today look
back at the last hundred years to appreciate how swiT scienKfic
discovery has been in the recent period of human history. We
can best appreciate this by reference to what Mawlana Sultan
Muhammad Shah (salawatu’llahi `alayhi) relates in the
Prologue of his Memoirs, published in 1954. He says:

“In my youth the internal combus on engine was in its early,

experimental phase, and the first motor-cars were objects of
ridicule; now we all take supersonic jet propulsion for
granted, and interplanetary travel is far more seriously
discussed today than was even the smallest flying venture at a
me when I was quite grown up and had already lived a full
and ac ve life. I had the great honour of knowing Lord Kelvin,
41
in his me the greatest physicist in the world; he assured me
solemnly and deliberately that flying was a physical
impossibility for human beings and quite una ainable. Even
H. G. Wells in his early book, “An cipa ons” put off the
conquest of the air and the discovery of atomic power for two
or three centuries. Yet these and much more have come to
pass in a brief half century.”

We consider Mawlana Sultan Muhammad Shah’s 72-year-long

Imamat as the most significant in terms of the scienKfic
revoluKon which took place during his Kme. From candle light
to atomic power and fear and ridicule of the motor-car to the
invenKon of supersonic travel and space exploraKon, the last
century from a Muslim perspecKve is fresh proof of Allah’s
creaKve power and His mercy in enabling human beings to
make unprecedented scienKfic discoveries. It is salutary to
reflect that even the greatest physicist of his Kme, Lord Kelvin,
had rejected the idea of aeroplanes. As Muslims, our noKons
are very different. It is worth reiteraKng the farman Mawlana
Shah Karim (salawatu’llahi `alayhi)made in Toronto in 1983:

“And remember that because crea on is eternal, and it knows

no limits in me, Allah may create today, He may create
tomorrow, and therefore it is quite possible that what is not
discoverable today may become discoverable tomorrow.”

To have such a religious understanding is indeed our great good

fortune. At the same Kme, we must always guard against an
imbalance, such as indicated by Mawlana Sultan Muhammad
Shah in his PlaKnum Jubilee message of 1953, where he says:
42
“In these 70 years of my Imamat, men’s material condi on
has totally changed. There has been an immense increase in
power over nature, but, as we see, with strifes everywhere
spiritual power has not increased.” Mawlana Sultan
Muhammad Shah (salawatu’llahi `alayhi) conKnued by saying
that he hoped the Ismailis would set an example to the rest of
the world by our “higher enlightenment and helpful co-
opera ve movements”.

Thus, we can conclude that for us as Ismaili Muslims, scienKfic

discoveries which are likely to accelerate in the present and
future, will be regarded as the grace of Allah and not as
destabilising factors. Further, with the enormous increase in
technology around us, we will not allow ourselves to be
deflected from maintaining a balance in our lives. Inshallah, we
will conKnue to progress on the Sirat al-Mustaqim by acquiring
more and more spiritual knowledge.

The Importance of Humility

Throughout this series of arKcles, the Islamic ethic of humility

has been menKoned more than once concerning the rapid
advancement of science and technology. In the 1983 speech on
the occasion of receiving the Charter of the Aga Khan
University, Mawlana Shah Karim (salawatu’llahi `alayhi) spoke
about the Islamic belief that knowledge is twofold. He said:
“There is that revealed through the holy Prophet and that
which man discovers by virtue of his own intellect. Nor do
these two involve any contradic on, provided man
remembers that his own mind is itself the crea on of God.
43
Without this humility, no balance is possible. With it, there
are no barriers. Indeed, one strength of Islam has always lain
in its belief that crea on is not sta c but con nuous, that
through scien fic and other endeavour, God has opened and
con nues to open new windows for us to see the marvels of
His crea on.”

Humility is integral to the belief in and pracKce of Islam. The

word “Islam” itself means to submit to the will of Allah through
obedience to His chosen Prophet and designated Imam. This is
the teaching of the holy Qur’an in Surah 4, ayat 59, which we
recite in our daily Du`a: “A `ullaha wa `a `ur-Rasul wa ‘ulil
amri minkum, that is, Obey Allah and the Prophet and those
who are holders of the command.” Thus, submission and
humility are the prerequisites for, and hallmark of, the faith of
Islam.

Therefore, during his many visits to the world-wide Jamat in the

period 1982 to 1983, to commemorate his Silver Jubilee,
Mawlana Shah Karim (salawatu’llahi `alayhi) emphasised the
importance of remaining humble in the face of scienKfic
discoveries and in the context of being surrounded by
technology. In Dodoma in 1982, he said:

“And to be proud and vain about the discoveries of science or

space programmes is childish.” In Dacca in 1983, he said:
“Everything man discovers in his scien fic endeavours is a
reflec on of Allah’s greatness, of His crea on and it is human
vanity, silly human vanity to think that what one has
discovered is something which the human mind has invented.
44
The human mind has been allowed by Allah to perceive
something that it hadn’t perceived before, that is all.” In
Mwanza, in 1982, he said: “… when people ask the ques on:
`Where are the limits of modern science?’ the answer is very
simple, there are no limits to modern science, because Allah is
the Creator and when scien sts get blown-up heads and they
think that they have discovered something extraordinary, they
have really discovered nothing else than one other indicator
of the total power of Allah’s crea on.” In Vancouver, in 1983,
he warned against viewing “science as a method of perceiving
man’s dominance of his surroundings. Man does not control
his surroundings, and the more man learns and understands
his surroundings, the more the Islamic percep on of life
becomes important and comprehensible.”

This is extremely important for us who live in an age where

almost every week we see reports of new discoveries in the
media. In the excitement of the news, we tend to forget or
ignore that such new discoveries are part of an ongoing
process. We do not hear about the many failures or revisions of
theories and hypotheses which have taken place unbeknownst
to the general public. Further, whatever is discovered today is
simply a stepping stone to more findings tomorrow. Also, as
Mawlana Shah Karim (salawatu’llahi `alayhi) pointed out,
despite such revoluKonary discoveries, human beings are far
from being able to control many of the natural forces around
us. Above all, there is a real danger of losing the balance
between the material and the spiritual, which is the central
message of Islam.

45
Thus, in Singapore in 1983, Mawlana Shah Karim
(salawatu’llahi `alayhi) said: “… the development of man’s
knowledge, the development of man’s mind, is simply further
demonstra on of the power of crea on of Allah. And I think
when you reflect over the discovery of space, you will
recollect that prac cally every individual, who has actually
been into space, came back, whether he was Chris an or
otherwise, with one comment: the unity of man and the
eternity of what he had experienced, that is the cosmos in
which we live. Those two messages are fundamental to
Islam.”

Without humility, the pracKce of the faith of Islam becomes

hollow. Humility is central to our esoteric rites and pracKces.
Humility is all-important in our personal search for spiritual
enlightenment and Didar.

The Macrocosm and the Microcosm

The previous arKcle highlighted the significance of humility in

Islam. It is necessary in our percepKon of the relaKonship
between science and faith. It is indispensable in the pracKce of
our faith. However, it is also important to understand that
submission, obedience and self-effacement, which are aspects
of humility, do not undermine the dignity or existence of a
human being. On the contrary. Our esoteric Tariqah teaches
that pride and vanity are obstrucKons to spiritual progress.
Humility purifies the human spirit of impediments and prepares
it to receive the grace of the Holy Spirit or Ruhu’l-Qudus, which
encompasses all Divine blessings.
46
Our first Imam, Mawlana Murtaza Ali (salawatu’llahi `alayhi),
amongst many of his unique aMributes, was also a poet. In his
collecKon of poetry, called a Diwan, he addresses human beings
and says:
“Do you think that you are a small body; Whilst
the great cosmos is contained within you? You
are the speaking Book, By whose le,ers the
hidden is revealed.”

This verse assures us of the real worth of a human being

according to our esoteric teachings. In the Ismaili
understanding, each human being is a microcosm which
contains everything of the macrocosm. From the Kme of Hazrat
Ali to the present, all our Imams have given us the sublime
ta`lim that we human beings are the highest creaKon of Allah.
As such, we can develop ourselves “to the highest possible
planes of the human soul and higher”. Thus, another well-
known lesson taught by Hazrat Ali was: He/she who recognises
his/her own soul, recognises Allah.” The guidance of our Imams
has always directed us towards the ulKmate goal of self-
recogniKon and actualisaKon, that is, to experience the
macrocosm within the microcosm.

How does this process of spiritual development take place? The

holy Qur’an in Surah 51, ayat 20-21 says: “And in the earth
there are signs for those whose faith is certain (muqiniin). And
also in your own souls; will you not then see?” This ayat refers
to the signs of Allah in the earth or the physical creaKon. It also
clearly states that there are Divine signs within the souls of
47
human beings or their spiritual creaKon. The ayat also talks
about the muqiniin, that is, mu’mins whose faith is based on
yaqin or convicKon. According to Ismaili teachings yaqin or
certainty has three ranks. In other words, certainty develops
from the first level of the knowledge of certainty to the second
stage, which is the eye of certainty. Finally, it culminates at the
level of the Truth of certainty. Let us take a simple example
from physical science to understand this process.

In the beginning, students accept the formula H2O from a

qualified teacher. This is the level of `ilmu’l-yaqin or knowledge
of certainty. Next, when the students experiment with mixing
two parts of hydrogen with one part of oxygen in a laboratory,
they will actually see the water. This is called the eye of
certainty or `aynu’l-yaqin. In the final stage, when the water is
drunk, it becomes part and parcel of the students’ existence.
This is the highest level of experience. It is called Haqqu’l-yaqin
or the Truth of certainty.

According to the holy Qur’an and its ta’wil by our Imams,

mu’mins can progress in their spirituality. We see around us
proof of how Allah enables and empowers human beings to
advance in the field of physical sciences. Why should it not be
the same in the field of spiritual science? This is the meaning of
the ayat under discussion, that there are signs in the earth for
those whose faith is certain and in their own souls too. But we
can only see and appreciate this when we submit to the
teachings of Imam-i zaman and absolutely obey his farmans.
The Imam of the Kme is “wa kulla shay’in ahsaynahu fi
Imamim-mubin”, that is, the knowledge of everything is
48
encompassed in the manifest Imam. It is the parKcular and
greatest blessing of Ismailis to receive guidance directly from
the fountainhead of all knowledge, therefore, there are no bars
in the path of our spiritual progress. And this is the evidence of
Ismaili history. Great mu’mins like Salman-i Farsi, Pir Sadardin,
Pir Nasir-i Khisraw, Pir Hassan Kabirdin and many other
luminaries are proof of what is possible in the light of Imam-i
zaman’s guidance.

Physical Science and Spiritual Science

In the first arKcle, we learnt that the theme of Religion and

Science was chosen not merely because we live in a period of
acceleraKng scienKfic discoveries. More specifically, it was
selected because Islam has a disKncKve noKon of science, and
within it, our esoteric Tariqah possesses a unique
understanding of the relaKonship between science and religion.
Our comprehension, based on our Imams’ ta`lim, is quite
specific. Allah displays His signs or miracles in both the external
world (afaq) and the inner world of the soul (anfus). The study
of external creaKon consKtutes physical science, and all
discoveries within it are a blessing from Allah. The effort to
progress spiritually represents the spiritual science of
recognising and understanding the inner world of the soul or
the microcosm. The two are not mutually exclusive; in fact,
they are profoundly interlinked. As we saw in the quotaKon
from Mawlana Ali’s poem above, a human being is a
microcosm, containing everything in the universe or
macrocosm, awaiKng discovery and actualisaKon in the light of
the Imam’s guidance. Thus, for us, there exists a balanced
49
approach to both material and spiritual science. There is no
apprehension or fear regarding the technological and scienKfic
revoluKon surrounding us. Neither do we abandon the
dimension of spiritual enlightenment, which is the eternal
aspect of our lives.

In this last arKcle, let us analyse another very significant verse

of the holy Qur’an. In Surah 31, ayat 20 it says: “Do you not see
how Allah has subjugated to you whatever is in the heavens
and whatever is in the earth, and He has completed on you
His favours physically (zahiratan) and spiritually (ba natan)?
Yet among human beings, there is such a one who disputes
concerning God, without knowledge or guidance, or an
illumina ng Book.” Once again, we note that Allah’s favours
are present for us both in the external physical world (zahir)
and our inner spiritual world (ba n). Our faith teaches us that it
is important for us to actualise both the physical and spiritual
blessings of Allah. This was explained by Mawlana Shah Karim
(salawatu’llahi `alayhi) in Chicago in 1983:

“… the conflict between science and faith which certain

people perceive around the world does not exist in Islam, but
equally it is important to remember that what you perceive is
not of your own mind and it is not of your crea on and it is
foolish to become vain and proud as a consequence of
scien fic discovery, but on the contrary, scien fic discovery if
understood in the correct context is a con nuing lesson in
humility and I want this to be clearly understood by the
younger genera on of my Jamat, so that in their work, in their
endeavour, they have a correct percep on of what their
50
minds, their educa on, their intellects will make known to
them in the years ahead …”

In the outstanding periods of Muslim history, we can see that

the discoveries in material science were balanced by
knowledge of faith or spiritual science. The brilliant stars of
Muslim history, such as Ibn Sina, Al-Biruni and Ibn Haytham, did
not just shine in their scienKfic research of the physical world.
They are also known for their knowledge of the faith, and they
were all outstanding philosophers.

As far as our Tariqah is concerned, the balance between

material intellectualism and spiritual enlightenment is a
consistent teaching of our Imams. As Mawlana Sultan
Muhammad Shah (salawatu’llahi `alayhi) said in his PlaKnum
Jubilee speech of 1955: “But, as I have explained in my
Memoirs for the whole world to understand, there are two
worlds: the world of material intelligence and the world of
spiritual enlightenment. The world of spiritual enlightenment
is fundamentally different from the world of material
intellectualism and it is the pride of Ismailis that we firmly
believe that the world of spiritual enlightenment has come as
a truth from the incep on of Islam to this day with the
Imamat and carries with it as one of its necessary
consequences love, tenderness, kindliness and gentleness
towards first, our brother and sister Muslims of all sects, and
secondly, to those who live in righteousness, conscience and
jus ce towards their fellow men. These religious principles of
Ismailism are well known to you; for you have heard them
from me and through your fathers and grandfathers and from
51
my father and grandfathers, un l I fear that by long familiarity
with these teachings some of you forget the necessity of re-
examina on of your heart and religious experience.”

Satadas and other Tariqah rites and pracKces give us the

impetus to carry out this re-examinaKon of our heart and
religious experience. Inshallah, we have a good understanding
of the relaKonship between science and faith; the eternity of
Allah and His creaKon, including our soul; the importance of
humility and submission to the teachings of our Imams; and the
importance of maintaining a balance between the material and
spiritual aspects of our lives. We have appreciated too, that the
discoveries in the physical world should give us added impetus
to strive for spiritual progress. We have remarkable examples in
the lives of many great Ismailis who are role models of such a
balance. Pir Sadardin and Pir Nasir-i Khisraw were extremely
well versed in various physical sciences, such as mathemaKcs,
astronomy, linguisKcs, music, etc. Simultaneously, they had
achieved the level of Haqqu’l-yaqin or the certainty of Truth, as
witnessed by the marvellous literary legacy they have leT for
future generaKons.

Material science is one means of perceiving Allah’s eternal

creaKon. Spiritual science is a means of recognising our soul to
recognise our Lord. Both are important because Islam does not
deal in dichotomies.

52
 Teachings in Ismaili Devo onal Poetry

“You are the Light, and every other light is darkness”

The Ktle of this arKcle is a line from the Arabic poetry of Ibn
Hani al-Andalusi, an Ismaili from Spain, who served as the court
poet of the FaKmid Caliph, Mawlana Imam al-Mu`izz
(salawatu’llahi `alayhi). Ibn Hani and the other Ismaili poets,
many of whom were da`is as well, composed poetry which was
personal and devoKonal. However, the devoKon was always
based on a sure knowledge of the holy Qur’an and the Hadith
of the Prophet Muhammad (sallallahu `alayhi wa alihi wa
sallam).

Arabic is the language of the holy Prophet and of the revelaKon

sent to him, namely the glorious Qur’an. The earliest Ismaili
devoKonal poetry is wriMen in the Arabic language for historical
reasons, as our Imams, from Mawlana Ali to Mawlana
Mustansirbillah I, were based first in Makka and Medina, then
in Syria and North Africa, and finally extended to Egypt, which
was the seat of the FaKmid Empire. It is well-known that Arabic,
as a language, lends itself to poeKc expression. Pre-Islamic
Arabia was famous for its qasidahs, and Arabs were known for
their prowess in being able to recite long poems from memory.
The tradiKon of composing devoKonal poetry in Arabic
conKnues in our Syrian Jamat, where on special fesKval days
such as Imamat Day, poetry compeKKons are held and
members of the Jamat are encouraged to express their
devoKon to the Imam of the Kme.

53
As menKoned earlier, Ismaili devoKonal poetry is based on a
thorough understanding of the foundaKonal beliefs of our
Tariqah as expressed in the Qur’an and the TradiKons or
Ahadith of the holy Prophet. For instance, in a poem enKtled
“The Proof of God”, Ibn Hani, addressing the Imam of his Kme,
says: “You run with the light of God among His servants so
that you may illumine their hearts and shine therein as His
proof.” This verse resonates with ayat 28 of Surah 57, in which
Allah says:

“O believers, fear Allah, and believe in His Messenger, and He

will give you a twofold por on of His mercy, and He will
appoint for you a light whereby you shall walk, and forgive
you. Allah is All-forgiving, All-compassionate.” In another
poem, Ibn Hani says: “If you were not present here, the pillars
of civilisa on would collapse and human habita on crumble
to dust.” This senKment is related directly to a Hadith of the
holy Prophet Muhammad in which he stated: “Had the world
been devoid of the Imam for a moment, it would have been
ruined with all its people”.

The central posiKon and significance of Imamat are prominent

in Ismaili devoKonal poetry. It is no surprise, therefore, if the
Ismaili poets urge the readers and listeners to obey the Imam.
Ibn Hani says: “I saw the Imam, who is the founda on of faith;
obedience to him is success and disobedience loss.” Sayyidna
al-Mu’ayyad fi’d-Din Shirazi who was a writer, poet, theologian,
poliKcal and military organiser and one of the leading figures of
the FaKmid government under Imam al-Mustansirbillah
(salawatu’llahi `alayhi) says in his poem enKtled “The Light of
54
Intellect”: “The eye is of no avail if it does not receive light
from the sun or the moon, or from a burning torch. Similarly,
the intellect, during reflec on by itself, remains in the throes
of doubt and bewilderment.” This verse resonates the ayat 28
of Surah 57, in which we heard how Allah’s mercy manifests in
the appointment of a Light whereby believers can walk on the
path of true religion, through obedience and devoKon. Such
poetry is not only a source of inspiraKon but a moKvaKon to
understand the reality of the Light of Imamat and an
encouragement to lead our lives in the light of Divine guidance.

“The Supreme Name (ism-i a`zam) is the Imam of the Time”

Persian poetry by Mawlana Rumi, Hafiz, Fariduddin AMar, Pir

Nasir Khisraw and many more is part of the cultural heritage of
humankind. Mawlana Rumi was brought to the noKce of the
English-speaking world when Reynold Nicholson, Professor of
Arabic and Persian Literature at Cambridge University,
completed a translaKon of his Mathnawi in 1925. FascinaKon
with the mysKcal poetry of Rumi conKnues with his growing
popularity, parKcularly in North America, where presently he is
the most-read poet. The Ismaili Jamat in Iran regards all Persian
poetry as part of its naKonal culture and poets such as Rumi,
Hafiz and AMar as well as others, who are non-Ismaili, are
regularly recited in the Jamatkhanas of Iran.

There is also a remarkable corpus of Ismaili poetry in Persian.

This is because aTer the fall of the FaKmid Empire, the Imams
moved their seat first to Alamut in Northwestern Iran and then,
according to the exigencies of Kme, to various centres in Iran.
55
Twenty-seven of our forty-nine Imams lived in Iran. Or to put it
another way, Iran became the backdrop to Ismaili history for
over six centuries. Ismaili devoKonal poetry in Farsi or Persian is
likely to become even more important in the future, because
since the emergence of the Central Asian Ismailis, Persian is the
language most spoken in our global Ismaili Jamat.

The Ktle of this arKcle is part of a famous verse of Pir Nasir

Khisraw in which he speaks about his conversion to the Ismaili
Tariqah. He says: “When the light of the Imam shone upon my
soul, even though I was black as night, I became the shining
sun. The Supreme Name is the Imam of the me; through him,
Venus-like, I ascended from the earth to the heavens.” The
spiritual and intellectual transformaKon of Pir Nasir is echoed in
the poetry of Nizari Quhistani, who writes: “Finally, the Noah
of the me led me to the ark of guidance and I found myself
saved from the billowing deluge”. This verse shows that Ismaili
poets, writers and thinkers regarded the Imam of their Kme as
the conKnuing light of the Prophets. Nizari is further referring
to a famous, unanimously accepted Hadith of the holy Prophet
in which he declared: “Verily, the parable of my Ahl al-bayt
among you is like the parable of Noah’s ark. He who embarks
on it is saved, and he who lags behind is drowned.”

The individual spiritual relaKonship, which each spiritual child

of the Imam has with him, is beauKfully expressed in the poem
“If you have Mawla’s Love” by Fida’i Khurasani. He says: “If
you have Mawla’s love in your heart, you are a soul,
otherwise, be sure that there is no real life in you. Except for
Ali’s friendship, nothing is profitable to you, except for Ali’s
56
love, you are neither alive nor dead.” These touching words
reflect the central theme of the holy Qur’an, where in surah 8,
ayat 24, Allah says: “O you who believe! Respond to Allah and
the Messenger when he calls you to that which gives you life
…”. As Ismailis, we believe that it is not enough to possess
animal life and a parKal intellect. The main aim of religion and
the presence of the Light of Allah in the chain of Prophets and
Imams is to give the believers a higher life of faith, convicKon
and progress to spiritual enlightenment and a perfect intellect.
A pre-requisite for this progress is love for the Prophet and the
Imams from his progeny, a fact that is emphasised by Mawlana
Sultan Muhammad Shah (salawatullahi `alayhi) in a mubarak
farman in Daressalaam in 1937, where he said: “You will have
no fear in this world if you love the descendants of
Muhammad and Ali. This one hint includes all the beau es of
prayers and religion.”

“The words of the Master (Imam) are the words of Light”

With words such as these and others, full of wisdom and

convicKon, our great Pirs converted thousands to the Ismaili
Tariqah of Islam in the Indian sub-conKnent. History tells us
that Da`is, such as Pir Satgur Nur had been sent to Sindh during
an earlier period to invite people to the Ismaili Tariqah.
However, the main and prolonged thrust of da`wat acKvity took
place from the Kme of Mawlana Islamshah (salawatu’llahi
`alayhi), who sent Pirs from Iran to various parts of Hind and
Sindh. Our great Pirs, such as Pir Sadruddin, Pir Hasan
Kabiruddin and Pir Shams, were Persian speaking, yet not only
did they compose Ginans in various languages of the Indian
57
sub-conKnent, they did so using the notes and melodies of
Indian music, a complex and highly developed feature of Indian
civilisaKon.

Pirs have bequeathed a glorious legacy of devoKonal poetry, or

Ginans, to us. This heritage comprises a vast corpus of Ginans
running into hundreds, consisKng of short and long
composiKons. The languages the Pirs used are a remarkable
example and proof of how diversity enriches and enhances the
unity of the message. Ginans are composed in various
languages that originate from Sanskrit. GujaraK, Punjabi,
Sindhi, Siraiki and what later became modern Hindi and Urdu
are used. Further, because the Pirs’ own mother tongue was
Farsi and they were well versed in Arabic, Ginans also contain
many Arabic and Persian words. Ginans proved very effecKve in
fulfilling the mission of the Pirs, not only because they were in
languages understood by the local people, but also because the
Pirs contextualised the message by cross-ferKlisaKon with Sufi
and BhakK movements, which were strong at the Kme. In other
words, our great Pirs built on the diversity present in the sub-
conKnent and used it as a strength to build the unity of the
Ismaili Jamat, the benefits of which have lasted through the
centuries to the present day. As we know, Mawlana Shah Karim
(salawatu’llahi `alayhi) highlights the importance of Ginans. In
a mubarak farman made at Karachi in 1964, he said:

“Many mes I have recommended to my spiritual children

that they should remember Ginans, that they should
understand the meaning of these Ginans and that they should
carry these meanings in their hearts. It is most important that
58
my spiritual children from wherever they may come, should,
through the ages and from genera on to genera on, hold to
this tradi on, which is so special, so unique and so important
to my Jamat.”

The word Ginan is from Sanskrit and means “knowledge”. Thus,

the Ginans are full of spiritual knowledge and wisdom. They
carry a strong message about the recogniKon of the Imam of
the Kme. In the same Ginan from which the Ktle of this write-
up comes, Pir Sadruddin exhorts the listeners to recognise the
Imam, “then your faith will be genuine”. Pir Gulmalishah in the
popular Ginan “Mal khajina bahotaj bhariya” ends with these
words: “Draw the light into your innermost depths; without
the Gur or Imam it is like a pitch dark night.”

Sayyid Muhammad Shah in “Sahebji tun more man bhave”

referring to the Hindu belief of the four ages, says: “I wandered
through the four ages, searching hard, but I found none to
match you, my Lord.” At the beginning of this parKcular Ginan,
he declares that he can think of none other than the Imam, no
other can ever please him. In the signature verse, he
supplicates and says that he can never turn to any other Guide
except Imam-i zaman. Another moving theme of Ginans is the
closeness of the Imam-murid relaKonship. Sayyid Imamshah
says that the Imam is present in every cell of our being, and we
should remember him with this convicKon. Pir Sadruddin uses
the analogies of the flower and its scent or milk and the buMer
within it to show how closely linked we are to the Imam’s light.
The unity of the message contained in our diverse Ginans is
indeed a blessing for us.
59
“Follow the guidance of the light because the lamp is lit and
manifest”

Mawlana Shah Karim (salawatu’llahi `alayhi), during his 1992

visit to India, referring to the emerging Central Asian jamats,
made the following farman:

“And remember that these murids come from the same

interpreta on, but oFen with a different historical context,
and that historical context, the context of Nasir Khusraw, is
very important and must not be forgo en.”

The contemporary Ismaili global Jamat predominantly consists

of two historical tradiKons, the tradiKon of Pir Sadruddin and
the tradiKon of Pir Nasir Khisraw. It was due to the struggle and
sacrifices of Pir Nasir and the da`is he trained that the Ismaili
Tariqah spread from eastern Iran to Afghanistan, present-day
Tajikistan, Chitral and the Northern Areas of Pakistan to the
western region of China. When the Ismaili da`wat reached
Chitral, Gilgit, Hunza, Yasin, Puniyal, Ishkoman, Ghizr and
western China, the da`is from Badakhshan brought with them
the tradiKon of qasidahs and maduhs in Persian, which were
usually recited to the accompaniment of daf and rabab.

In the middle of the last century, a new creaKve thrust began

when `Allama Nasir Hunzai composed for the first Kme
qasidahs in Burushaski, one of the four main languages of the
Northern Areas of Pakistan. The Ktle of this write-up is from
one of his devoKonal poems in “The Shimmering Light”,
60
enKtled “Secrets of the Heart”. In this poem, he urges the
listeners to: “Become an angel of the me and bow yourself
before Adam if you are able to understand the secret of the
image of the merciful.” This is a reference to the Qur’anic
account of the compleKon and perfecKon of Hazrat Adam,
when Allah breathed the Divine Spirit or Nur into him and then
commanded the angels to prostrate to him. In this verse, the
author conveys the fundamental principle of the Shia Ismaili
interpretaKon of Islam, that the Divine Spirit or Nur must
always be present among humankind for their spiritual and
intellectual development and progress. Elsewhere in his
remarkable corpus of devoKonal poetry, which is recited in
Jamatkhanas throughout the Northern Areas, `Allama Nasir
uses the Qur’anic analogy of the lamp. He asks how is it
possible for the Lamp of Allah to be blown out, when Allah
Himself declares in the holy Qur’an that nobody can blow out
His Nur? The clear and unambiguous message in his devoKonal
poetry is the ever presence of the Divine Guide. His poetry
inspires love, devoKon and obedience to the Imam of the Kme,
which, as he says, are the characterisKcs of angels.

`Allama Nasir Hunzai has also wriMen devoKonal poetry in

Chinese Turkish, when in 1949 during the Kme of our 48th
Imam, Mawlana Sultan Muhammad Shah (salawatu’llahi
`alayhi), he went to China on a mission to work with the Jamat
there. In the Turkish poem enKtled “The Slave of Mawla `Ali”,
he urges to hold fast to the Light of Imamat. He says: “The
allusion to 'rope of God' is to the firm handle of `Ali; the
owner and guardian of paradise is none other than `Ali.” This
is a reference to Surah 2, ayat 256 in which the “firm handle” of
61
Allah is menKoned. According to Ismaili belief, the Imam of the
Kme is the rope of Allah, the firm handle of Allah, the lamp of
Allah, the light of Allah and the hand of Allah. The Imam is
unique and peerless.

One characterisKc of the Central Asian Jamat in common with

the Syrian Jamat is that the tradiKon of composing devoKonal
poetry is conKnuing. In the Northern Areas of Pakistan, the
diversity is also evident in the fact that there are several Ismaili
poets and writers who are composing devoKonal poetry in the
varied languages of the area, such as Wakhi, Shina, Burushaski
and Khuwar.

“I have none other than you, so torment not a lover who

comes running to you with a breathless heart”

These moving words by a Syrian murid, Ismai`il Adra, wriKng in

the last century, remind us that giryah-u zari or entreaty is not
only a strong component of the JamaK Satada, but part of the
daily pracKce of our faith.

We have seen in the previous arKcles an affirmaKon of the Shia

Ismaili interpretaKon of Islam, that the Imam of the Kme is the
Khalifah of God on earth, the direct descendant of the holy
Prophet Muhammad and the authoritaKve interpreter of Allah’s
final message, the holy Qur’an, who is always manifest amongst
humankind. Together with this sublime status of the Imam, the
murids or spiritual children of the Imam are inexpressibly
blessed to have a very personal, individual spiritual relaKonship
with him through the act of bay`ah. Ismaili Pirs and poets from
62
all historical tradiKons and diverse languages convey this
personal bond in the most touching and heart-wrenching
words.

Pir Hasan Kabiruddin, in his long plea called “Anat Akhado”,

implores the Imam and says: “Ham kuch nahi tame so sarve”
meaning “O our Mawla, we are absolutely nothing and you
are everything.” Such words inspire mu’mins to reach the state
of complete humility and self-effacement, which is essenKal for
spiritual transformaKon. ConKnuing in this vein, Pir Hasan
Kabiruddin begs Mawla to always guide his slaves, so that the
true religion may prevail.

The depth of Pir Hasan Kabiruddin’s words in the Indian

languages is echoed by the emoKon expressed in an Arabic
poem by Amir Tamim al-FaKmi. He says: “O Mu`izz! O Mu`izz!
Un l the tears which stream from my eyes become fer le with
blood: Let someone other than me taste this life, because
without you, there’s no merit in it.” Although several centuries
separate these two great personaliKes, the senKments
conveyed by them carry the same strength of love for and
convicKon in the reality of the Imam.

Sayyida Imam Begum, one of the few lady poets in our history,
beseeches Mawla for his didar or vision. She prays not for a
short-lived experience, but that Mawla should be present with
her in every breath. In the final verse of her Ginan, she conveys
our understanding that the bay`ah of the Imam is not only for
the Kme we are physically alive on this earth. She says: “On
that day, (that is, the Day of Judgement), my Lord, summon
63
me by your side. Be sure, my Lord, to take my hand in yours.
Says Imam Begum: Listen, my Lord, this much, just this much
do I ask of you, my Lord.” Several centuries earlier, Sayyidna
Hasan-i Sabbah expressed the Imam-murid relaKonship in the
following words: “For me there is no path other than yours, no
court other than yours. O Lord, by your grace, cast me not
from your noble presence! Do not drive away your dog when
he comes to your door!” These remarkable words of indigence
and submission are all the more powerful for the fact that they
are wriMen by a personality who is famous in Ismaili history as
the awe-inspiring leader of the fidais of Alamut and a great
military General.

Giryah-u zari is an effecKve way of seeking forgiveness for our

shortcomings and disobedience of the farmans of Imam-i
zaman. It conveys the yearning in our hearts for the presence of
his light and the immense blessing of didar. It relieves our
hearts of the pain of suffering during trials and ensures that
success does not cause us to deviate from the sirat al-
mustaqim. It reminds us of the ulKmate purpose of our lives. In
a poem enKtled “Felicity of Grace”, `Abd Allah Ansari peKKons
the Imam and says: “O my Mawla, we have not sown a single
grain in this world for the sake of the next world, even as me
keeps slipping by.” Through prayers which beseech, and
devoKonal poetry, which implores and entreats, we can
progress on the path of self-effacement and achieve spiritual
and intellectual progress. Thus, Ismaili devoKonal poetry,
irrespecKve of when it was composed or in what language or
historic tradiKon, carries a strong supplicatory message.

64
“How can the sun that has reached the zenith be hidden?”

The central theme of all Ismaili devoKonal literature, which is

so tersely and beauKfully summed up in the Ktle of this arKcle,
is the presence of the manifest Imam. He is the axis around
which the Ismaili global Jamat rotates. He is the Mazhar of
Divine Light that acts as the centripetal force to unite and bind
a Jamat, which is very diverse in terms of ethnicity, historical
tradiKons, language and culture.

The diversity and unity of the global Ismaili Jamat should be

understood in the wider context of our contemporary world.
Mawlana Shah Karim (salawatu’llahi `alayhi) made a speech at
the Commonwealth Press Union Conference in South Africa in
1996. Analysing current trends, he said: “Yet even as the waves
of globalisa on unfurl so powerfully across our planet, so
does a deep and vigorous counter de. In every corner of the
world, one can also sense these days a renewal of cultural
par cularism, a new emphasis on ethnic and religious and
na onal iden ty. What some have called a “new tribalism” is
shaping the world as profoundly on one level as the “new
globalism” is shaping it on another. … Surely, one of the great
ques ons of our me is whether we can learn to live
crea vely with both the global and the tribal impulse,
embracing the adventure of a broader interna onalism even
as we drink more deeply from the well springs of a par cular
heritage.”

The quesKon mooted by the Imam is highly relevant for us as a

Jamat that is made up of many diverse elements. In the Ismaili
65
Jamat, the presence and dynamic guidance of the Imam of the
Kme always maintains a balance between the universality and
the parKcularity of Ismailis. In other words, as we have seen,
our global Jamat may consist of many tradiKons and languages,
but the message of this plurality is always the unity of our
belief in Imam-i mubin. Our concept of religious and spiritual
brother and sisterhood enables us to transcend our physical
differences, which in other cases around us, every day, is the
cause of tension and conflict. We not only tolerate our
differences, we celebrate them. The exchange of Imam-i
zaman’s murids from one country to another is witness to this
fact. Ismailis everywhere do not hesitate to go to another
Ismaili area to work and help. PublicaKons such as “The
Shimmering Light” are also a witness to this celebraKon. The
Imamat and its global insKtuKons are the cement that binds the
edifice of the global Ismaili Jamat. We are indeed very
fortunate to recognise and obey the Imam of the Kme. Not only
is this fundamental for our material and spiritual progress, but
in a world torn by strife and intolerance, our Jamat can be a
role model for others to follow. This indeed is our Imam’s
expectaKon of us.

The lmam of the Kme, as head of the global Ismaili community,

moKvates us all to use our differences in a creaKve and not a
destrucKve way, so that our whole community can progress and
achieve the best results. In doing so, we also set an example for
others to follow of respect for the diversity and plurality of all
human beings. This is very important for us, because the
ulKmate teaching of the holy Prophet Muhammad (sallallahu
`alayhi wa alihi wa sallam) is encapsulated in a hadith, which
66
states: “People are God’s household, and the most beloved to
God is the one who helps His household and makes them
happy.” We cannot fail to see that Mawlana Shah Karim, the
49th direct descendant of the holy Prophet, had worked
Krelessly to actualise this very teaching.

67
 Meanings of what we recite are important in the
Faith of Intellect

The Shahadah is an Expression of our Founda onal Beliefs

JamaK Satada brings the barakat of praying together as one

soul for the global Jamat and for our individual souls. They also
provide an opportunity to learn more about and understand
the spiritual dimensions of our Tariqah. Hence, in the following
arKcles, we will focus on one aspect of our pracKces. Each
arKcle will discuss one of our prayers so that we may aMain
greater intellectual saKsfacKon and spiritual benefit from our
pracKces.

Today, we shall reflect on the Shahadah or the Kalimah. It

consists of three statements:

 Ash-hadu al-la Ilaha Illallah

 Wa ash-hadu anna Muhammadar-Rasulullah
 Wa ash-hadu anna `Aliyyan Amiral-mu’minina
`Aliyyullah

These summarise the principles of Shiah Imami Ismaili Islam. In

the first statement, we bear witness to the Oneness of Allah, in
the second, we bear witness that Hazrat Nabi Muhammad is
the Prophet of Allah, and in the third sentence, we confirm the
conKnuity of Divine guidance by witnessing that Hazrat
Mawlana Ali is from Allah. In other words, every Kme we recite

68
the Shahadah, we reaffirm the three foundaKonal beliefs of
our faith, that is:

 Tawhid or Oneness of God,

 Nubuwwat or Prophethood and
 Imamat.

The Shahadah is very significant for us, and thus we can

understand that all our formal prayers end with it. For instance,
on any day in the Jamatkhana, it is recited at the end of the first
and second Du`as, at the end of the giryah-u zari tasbih, and
finally aTer the Jamatkhana ceremonies. AddiKonally, we recite
it in the last paragraph of the second part of our Du`a. It is also
important to note that at the beginning of the same part of the
Du`a, we recite part of the ayat 59 of Surah 4 of the holy
Qur’an. We recite: “Ya ayyuhalladhina amanu a `ullaha wa
a `ur-rasula wa ulil-amri minkum, that is, O you who believe!
Obey Allah and obey the Prophet and obey the possessors of
the authority from amongst you.” This ayat is known as the
“Ayat of Obedience”, and it is, in fact, a way of understanding
the Shahadah. We are, in the words of the Qur’an, affirming
the importance of obeying the Imam of the Kme, the ulil-amr,
because through his obedience we obey the holy Prophet.
When we obey the Imam and the Prophet, it is only then that
we can truly claim to have obeyed Allah.

To conclude, we Ismailis recite the Shahadah many Kmes

during the day as part of our daily pracKce of faith. If we
understand that each of its three statements affirms our

69
foundaKonal principles of Tawhid, Nubuwwat and Imamat, it
will give deep meaning to our prayers.

Salawat represents the Eternal Circle of Blessings

The Salawat: “Allahumma salli `ala Muhammadiw wa aali

Muhammad, that is, O Allah, send blessings upon Muhammad
and the progeny of Muhammad” is not only of necessity a
repeated prayer in our Jamat, but it is also a much favoured
tasbih recited by Ismailis everywhere.

What is the Qur’anic basis for the Salawat? In Surah 33 of the

holy Qur’an there are two separate ayats, which parKcularly
deserve to be studied carefully. Ayat 43 says: “He, Allah, it is
Who blesses you and His angels bless you, so that He may bring
you out of darkness into the light; and Allah is merciful to the
believers.” In other words, Allah “yusalli” or sends Salawat or
blessings on the believers and His angels too, to remove the
darkness of evil, ignorance, disbelief, etc. and to bring us to the
light of guidance, belief and good.

Later on in ayat 56, it is stated: “Indeed, Allah and His angels

bless the Prophet. O you who believe! Ask blessings on him and
submit to him as ought to be submiMed.” These two ayats show
that Allah and His angels send blessings, “yusalluuna”, on the
Prophet and the believers and they in turn are asked to send
blessings, “sallu”, on the holy Prophet.

The intellectual challenge posed by these ayats is to reflect on

the rank of the blessings sent by Allah and His angels and those
70
sent by the believers or mu’mins on the Prophet. It is obvious
that the Salawat sent by Allah and His angels on the Prophet is
in the form of the exalted mission of the holy Prophet to lead
people out of the darkness of disbelief, ignorance and evil to
the light of guidance and belief. On the other hand, when
believers are asked to send Salawat on the Prophet, it is in the
form of accepKng and submiVng to the light of guidance and
showing graKtude or shukr for it. Thus, the recitaKon of
Salawat becomes an eternal circle of blessings for mu’mins in
that they are sure that Allah always answers their prayer for
light and guidance in the presence of the progeny of the holy
Prophet.

Salawat is such an important prayer for us that it is recited

every Kme we say the holy names of the Prophet or our Imams.
It is recited at the beginning and end of the recitaKon of
farmans. It is recited during the Chaandraat majlis every month.
Our 48th Imam, Mawlana Sultan Muhammad Shah
(salawatu’llahi `alayhi) recommended the Jamat to come
together to pray on the night of Chaandraat and to specially
recite more Salawat. We recite many Salawat tasbihs during
our funeral ceremonies. Every day, three Kmes a day in the last
paragraph of the first part of our Du`a we recite the Salawat in
all its detail: “Allahumma salli `ala Muhammadinil-Mustafa
wa `ala `Aliyyinil-Murtaza wa `alal-a’imma l athar, wa `ala
hujja l-amri Sahibiz-zamani wa’l `asri Imaminal haziril-
mawjud, Mawlana Shah Rahim’il-Husayni, that is, O Allah,
send blessings on Muhammad, the Chosen, on Ali, the
Favourite, on the Imams, the Pure and on the Proof of Your
Command, the Lord of the Kme and age, the present Imam,
71
Mawlana Shah Rahim al-Husayni.” We say this with the
understanding that we are beseeching Allah to help us to
remain the obedient followers of the Prophet and his
descendants, the Imams, and to never deviate from this path.

The Return of the Soul to its Origin

The Ismaili Tariqah teaches that all human beings are born with
both posiKve and negaKve energies. Further, we have the
opKon or the free will to use either of them. The Imam of the
Kme guides us to use our intellect and develop the good in
ourselves. However, we may sKll disobey his guidance and
commit wrongdoings or behave in an unethical manner. Our
Tariqah also teaches that such behaviour not only affects others
adversely, but deeply impacts our own souls too. Thus, one of
the pracKces of our Tariqah is to provide us with an opportunity
to repent and to ask for forgiveness for our shortcomings.

In the holy Qur’an, in Surah 4, ayat 64, Allah says: “We sent no
Messenger except that he should be obeyed by Allah’s leave.
And if, when they had wronged themselves, they had but
come to you and asked forgiveness of Allah, and the
Messenger too, had asked forgiveness for them, they would
have found Allah Forgiving, Merciful.” In keeping with the
spirit of this ayat, we have the du`a karaw-vi, the chhanta
ceremony and the tasbih of “Astaghfirullaha Rabbi wa atubu
ilayhi” in our Tariqah pracKces. During the du`a karaw-vi and
the chhanta ceremony, we present ourselves humbly to the
representaKves appointed by the Imam of the Kme and ask for
forgiveness, exactly as described in the ayat menKoned above.
72
In the Ismaili tradiKon from the Indo-Pak sub-conKnent, we
recite “Tobo tobo Ya Shah bando gunegar, Gat bakshe Shah
Pir bakshe”, which is a variaKon on the theme of
“Astaghfirullaha Rabbi wa atubu ilayhi”.

“Tobo tobo” is derived from the same root as “atubu” which

means “I return”, and “atubu ilayhi” means “I return to Him
(Allah)”. Thus, the complete statement means “I seek
forgiveness from Allah, my Lord, and I return unto Him”. The
tasbih of “Astaghfirullah” resonates a short ayat of the holy
Qur’an, “Inna li’llahi wa inna ilayhi raji`un, that is, “Indeed We
are from Allah and unto Him is our return”. Our Imams have
given great importance to the meaning of this ayat in our
esoteric interpretaKon of Islam. We believe that we “live, move
and have our being in God”. We feel alienated or a sense of
separaKon from Allah only when we go against the guidance of
Imam-i zaman and neglect our spiritual duKes. When we feel
remorse for our shortcomings and with sincere intenKon and
strong resolve, act according to the farmans of the Imam of the
Kme, our souls are purified and are able to return to the origin.
In this way, we fulfil the mission of our life, which is that we live
in the physical world, but remain untainted by its impuriKes.

“Astaghfirullaha Rabbi wa atubu ilayhi” is a constant reminder

of our origin, Allah, and our mission to return to Him. Indeed,
as we heard in Surah 4, ayat 64 at the beginning of this write-
up, the means of return to Allah is the Prophet or his progeny,
the Imam of the Kme and his guidance.

73
Walayat of Hazrat Ali is the Walayat of the Imam of the Time

We will analyse the tasbih of Nadi `Aliyyan in this short arKcle.

This is directly linked to the Tariqah pracKce of chhanta and the
related uMerance for it. Nadi `Aliyyan is recited three Kmes by
the representaKves of Imam-i zaman over the water that is
used in the chhanta ceremony. It is therefore important for us
to understand the meanings of its words as well as its
underlying concept.

The tasbih is: “Nadi `Aliyyan mazharal `aja’ibi, tajidhu `awnan

laka fi’n-nawa’ibi, kullu hammin wa ghammin sayanjali bi-
walaya ka Ya `Ali, Ya `Ali, Ya `Ali, which means: Call Ali, who is
the manifestaKon of divine wonders, you will find him helpful in
all calamiKes. Every sorrow and grief will be removed through
your walayat O Ali, O Ali, O Ali.”

The concept of the walayat of Hazrat Ali, that is central to Nadi

`Aliyyan, was reiterated by Prophet Muhammad (sallallahu
`alayhi wa alihi wa sallam) on many occasions during his
lifeKme. We, as Shi`ah Ismaili Muslims, believe that he
confirmed it at Ghadir Khumm when he pronounced: “He
whose Mawla I am, Ali is his Mawla”. The word “Mawla” has
the same root as “wali” and “walayat”. Thus, all Shi`ah
Muslims believe that Hazrat Ali, as the Imam, was the Prophet’s
successor and, as such, he was the Guardian or Mawla of all
the believers, who accepted his authority and pledged their
devoKon and obedience to him. We are, therefore, convinced
that by the recitaKon of Nadi `Aliyyan we seek the spiritual
help of the Imam of the Kme, who is also the Nur of Hazrat Ali.
74
It is for this reason that this tasbih is recited in the preparaKon
of the chhanta water, as well as by many mu’mins on many
different occasions.

This central concept of Walayat parKcularly resonates with an

ayat in the holy Qur’an. It is ayat 55 of Surah 5, in which Allah
tells the believers that their guardians or Walis are He Himself,
His Prophet and those who believe, establish prayer and give
the zakat while they are in the posiKon of bowing (ruku`). This
ayat is a direct reference to a famous incident when Hazrat Ali,
without disturbing his prayer, extended his finger to a beggar
so that he could remove his ring. Thus, Allah is the Wali or
Guardian, the holy Prophet is the Wali or Guardian, and
Mawlana Ali and the Imams from his progeny are also the
Walis or Guardians of the mu’mins. As such, love and devoKon
for them and submission to their authority are incumbent upon
the mu’mins. This is similar to the meanings and concepts of
the Shahadah and the Ayat of Obedience as discussed in the
preceding arKcles.

In other words, whether we recite the Shahadah or the Ayat of

Obedience or Nadi `Aliyyan, we are remembering the
fundamental principles of our Tariqah and invoking the names
of Allah, the Prophet and his pure descendants, the Imams.
This becomes an act of remembrance and a pracKce of the
faith, as guided by the Imam of the Kme in his farmans. Such
pracKce promotes great spiritual courage and confidence in our
daily lives, where we have our share of trials and tribulaKons.

75
Hazrat Bibi Fa mat-uz-Zahra’s Tasbih is recited by all Muslims

Now let us reflect on the precious heritage of Bibi FaKmah’s

tasbih. Hazrat FaKmah (`alayha’s-salam) was the beloved
daughter of the holy Prophet, the honoured wife of Mawlana
Ali and the gracious mother of Hazrat Hasan and Hazrat
Husayn. She was thus part of the Five Holy PersonaliKes or Panj
Tan Paak. In Qur’anic terminology, Panj Tan Paak is also
renowned as the Ahl al-Bayt, that is, the People of the House
(of the holy Prophet). The honour given to Hazrat FaKmah in
our history is tesKfied by the fact that one of the most
important periods of our history, when our Imams were both
temporal rulers and spiritual leaders, is known as the FaKmid
period.

However, Hazrat FaKmah is remembered more universally

because her name is linked to a tasbih revered and recited by
all Muslims. A very thought-provoking tradiKon is related to
this parKcular tasbih. It is said that Hazrat FaKmah was
overburdened by the responsibiliKes of a home and young
family when she was of tender years herself. AddiKonally, as
the Prophet’s daughter and a role model, she worked harder
and made greater sacrifices for the sake of the Muslim
community, which was oTen under aMack by its enemies. One
day, she approached her father, Prophet Muhammad (sallallahu
`alayhi wa alihi wa sallam) and requested him to give her a
servant to assist her in her innumerable duKes and chores. The
holy Prophet listened to his daughter’s appeal with his usual
love for her. He then asked her whether he should fulfil her
request for a servant or whether he should bestow on her
76
something much higher and beMer? Without hesitaKon, Hazrat
FaKmah responded that she would wish to receive from her
beloved father that which was superior.

The holy Prophet then taught her the tasbih that bears her
name. He said that she should recite “Allahu Akbar”,
“Subhana’llah” and “Al-Hamduli’llah” thirty-three Kmes each,
finishing with “La ilaha illa’llah”. He explained to her that if she
remembered these names with convicKon and concentraKon,
she would acquire so much spiritual strength and courage that
no worldly problems would remain insurmountable for her.
Hazrat FaKmah is an exemplar of how to remember Allah, and
it is not without wisdom that she has the Ktle “az-Zahra” which
means the “radiant”.

Ismaili Muslims demonstrate the significance of Bibi FaKmah’s

tasbih by reciKng it during the Chaandraat majlis, aTer the
Salawat tasbih and also during the Baitu’l- Khayal Satadas. The
three components of the tasbih carry significant spiritual
meanings for us. “Allahu Akbar” means “Allah is Greater”. The
explanaKon given by Mawlana Sultan Muhammad Shah
(salawatu’llahi `alayhi) in his Memoirs is a blessing for us to
reflect on. He says: “There can be no doubt that the second
word of the declara on likens the character of Allah to a
matrix which contains all and gives existence to the infinite, to
space, to me, to the Universe, to all ac ve and passive forces
imaginable, to life and to the soul.” Once we understand the
depth of Allahu Akbar, it becomes easy to understand why in
Subhana’llah, we declare “Allah is above all aMributes” and in
Al-Hamduli’llah “The praise is due to Allah”.
77
Mu’mins start their day with the tasbih of Subh-i Sadiq

Our Tariqah has always emphasised the intellectual and the

spiritual dimensions of Islam. Thus, we are very aware of the
holy Qur’an’s teachings through Imam-i zaman’s mubarak
farmans, that we pray to and remember Allah, not only at
prescribed Kmes of the day, but all the Kme, through our
thoughts, speech and acKons. The Qur’anic injuncKon to
remember Allah “standing, siVng or lying on your sides” is
explained to us in the terminology of today by Mawlana Shah
Karim al-Husayni (salawatu’llahi `alayhi), who repeatedly urged
us to remember Allah even when we have a split second. In
1994, in London at the Darbar, he said:

“It is not because you live in a Western society that you are
any more dispensed of prac sing regularly the faith. And if
you are unable to a end Jamatkhana regularly, at least, at
least, have thoughts upon your faith, and if you have a
moment, take a tasbih, call “Ya Muhammad”, call “Ya Ali”, call
“Ya Allah”, because, as I have said before, every second you
devote to your faith, is a search and a blessing. And that me
you can find in the Western world, in the Eastern world, in the
North, and in the South.”

Islam also encourages and moKvates us to pray individually, as

well as in congregaKon. We remember Allah in all states and
condiKons, in Kmes of trouble as well as happy Kmes.

78
Nevertheless, there are JamaK convenKons, which are full of
wisdom and barakat. One such pracKce strongly relates to our
history. It is said that the migraKon of Ismailis from India to
Africa had already started during the Kme of our 46th Imam,
Mawlana Hasan Ali Shah (salawatu’llahi `alayhi), who had
established his Darkhana in Bombay in the second half of the
nineteenth century. The few murids of the Imam who had
mustered all their courage to uproot themselves from the
country of their birth to venture to an unknown conKnent were
very anxious and worried about what their fate would be. The
Imam of the Kme blessed them with the tasbih of subh-i sadiq,
which literally means the “true dawn” and was to be recited
aTer the Du`a of the early morning. It would act as spiritual
protecKon for them and give them the courage to face any
trials and tribulaKons in the land of their seMlement.

The tasbih consists of four names: Ya Allah, Ya Wahhab, Ya Ali

and Allahu’s-Samad, which are recited by the Jamat every
morning aTer the Du`a. This tasbih should also be recited by
those who are not fortunate enough to reach Jamatkhana in
the early morning. The four names and their profound
meanings act as a spiritual armour for mu’mins throughout the
day against material temptaKons and dangers. Ya Allah or O
Allah is followed by Ya Wahhab, which is an emphaKc form and
means “the One Who bestows abundantly”. In other words,
this remembrance gives comfort and is a prayer for both
physical and spiritual barakat in our daily lives. Ya Ali is a
reminder that the Divine power and blessings come to the
mu’mins through the Imam of the Kme. We have already heard
in the earlier arKcles that Allah’s greatest mercy is that He has
79
always provided a “means” to His mercy and forgiveness
through the holy Prophet and the Imams from his progeny.
Allahu’s-Samad means that Allah is Absolute, Independent.
This tasbih arouses tremendous humility, because we know
that there would be no existence without Allah. We are
convinced that we are dependent on His mercy and grace. It
reminds us of the Suratu’l-Ikhlas which we recite at the
beginning of the sixth part of our Du`a.

To recite this tasbih every morning aTer our Du`a, with

meaning and convicKon, is to ensure that our families and we
are surrounded and guided by the light of the Imam at every
moment of our day. It is to be God conscious in the truest
sense. It is to be protected from all evil and negaKve influences
and to contribute to creaKng a posiKve environment for others
around us.

Comprehensive Prayer and Spontaneous Prayer

By the grace of Imam-i zaman we have been able to reflect on

some dimensions of the spiritual wealth contained in the
teachings of our Tariqah. By his mercy, our understanding of
some of our pracKces and uMerances has deepened.

In this arKcle, the meaning of “Khanavadan” which is a blessing

that the Imam of the Kme showers on us in his farmans and
taliqas will be discussed briefly. We hear the same blessing
many Kmes in the context of the Jamatkhana from our Mukhi
and Kamadia Sahebs and Mukhiani and Kamadiani Sahebas.
“Khanavadan” is a Persian compound word. “Khana” means
80
“place, house” and “vadan” is a variaKon of “abadan”, which
means “prosperous”. Thus, “Khanavadan” means “may your
household be prosperous”. It is one of the most comprehensive
prayers and an all-inclusive blessing. It includes all the
individuals living in a place or house and prays for their
complete material, spiritual and intellectual well-being. Once
this blessing has been uMered, nothing more remains to be
added. However, it does depend on the level of recepKvity of
the mu’min to whom this prayer is addressed. As Mawlana
Rumi would say: Allah’s bounKes and mercies are like a deep,
unfathomable ocean, but it depends on the size of our
receptacles how much of His mercy we can carry away!

Mawlana Shah Karim al-Husayni (salawatu’llahi `alayhi) during

his 1998 visit to the Jamat of Tajikistan used the Tajiki version of
this blessing – “Khonoabad”. Our global Jamat is very diverse
and yet totally united as one in receiving the unbounded mercy
and blessings of the Imam of the Kme.

In the second part of this final arKcle, let us also look at the
importance of spontaneous prayer. With all the tasbihs we have
reflected upon in this series of arKcles, we have barely
scratched the surface of the spiritual and intellectual treasure
of the Ismaili Tariqah. May Mawla bless us with the moKvaKon
to learn more and search deeper. Apart from the set and
prescribed tasbihs and all the beauKful names of Allah, great
significance is also given to the prayer which rises directly from
a mu’min’s soul and finds expression in the words and phrases
of his or her language. This importance is enshrined in the
famous story of Prophet Musa and the shepherd.
81
On one occasion, on his way to Mount Sinai, Prophet Musa
passed a shepherd, who was completely absorbed in
communicaKng with his Creator. He was expressing himself in
his language, which he used in his social context. The shepherd
said that he would press God’s feet, feed him freshly drawn
goat’s milk and kill his lice, and so on. This crude and familiar
language disturbed Prophet Musa, and in no uncertain terms,
he put the shepherd right and conKnued on his way. In the
words of Mawlana Rumi:

“A revela on came to Moses from God - You

have parted My servant from Me.
Did I not send you as a Prophet to unite people
to Me?”

Prophet Musa was uMerly repentant and understood the

significance of the spontaneous communicaKon that a true
lover of God has with his Beloved. Once again, to conKnue in
Mawlana Rumi’s words, God tells Prophet Musa:

“I am not sanc fied by their glorifica on of Me;

it is they that become sanc fied and pearl-scaCering.
I look not at the tongue and the speech;
I look at the inward spirit and the state of feeling.
I gaze into the heart to see whether it be lowly,
though the words uCered may not be lowly.”

82
 Importance of the Intellect and of Acquiring
Knowledge in our Tariqah

Mawlana Shah Karim al-Husayni (salawatu’llahi `alayhi) made

the following farman at the Darkhana Jamatkhana in Karachi on
27th October, 2000. He said:

We trust in intellect because it is what makes man and

woman different from everything else on earth. Allah says
that man is His greatest crea on. What makes the greatest
crea on different from the others? What is it? The intellect.
Nothing else. … Use knowledge for good purpose. Also, keep
the balance in your lives, between the material and the
spiritual. Be careful not to give up this balance by accident or
worse. Do not give it up. Prac ce your faith regularly. Think of
your faith. Make it part of your life, every day, so that it is part
of your existence, your material, human existence.

This quotaKon reminds us that we, as Ismaili Muslims, do not

separate the acquisiKon of secular, worldly knowledge from the
acquisiKon of spiritual knowledge. Our teachings emphasise
the importance of acquiring both because that is the reason
why Allah gave us the intellect and disKnguished us from the
rest of His creatures. Further, good quality secular educaKon
helps to appreciate and understand spiritual knowledge. The
Imam’s ta`lim also directs us to “use knowledge for good
purpose” and to maintain a balance in our lives by making faith
a part of our everyday lives. He advises us to “think of your
faith”.

83
Islam means “submission to the will of Allah through His
chosen Prophets and designated Imams”. The holy Qur’an is
quite clear and explicit that Guidance, Teaching, Allegiance and
Obedience, Forgiveness, PurificaKon and Love for God are all
through a “Wasilah” or intermediary, that is the Prophet or
Imam. This can be seen in two ayats of the holy Qur’an which
we recite in our daily Du`a, three Kmes a day. In the second
part of our Du`a we recite part of ayat 59 of Surah 4, which says
that to obey Allah, we have to obey the Prophet Muhammad
(sallallahu `alayhi wa alihi wa sallam) and to obey the holy
Prophet we need to obey the ulul amr, who are the designated
Imams from his progeny. In the fourth part of our Du`a we
recite the ayat of Bay`ah from Surah 48, ayat 10. We recite that
those who give their bay`ah or allegiance to the Prophet give it
to Allah Himself. These are just two of a number of ayats in the
holy Qur’an in which Allah teaches that we need an
intermediary between Him and us.

We will reflect on some more of our rites and uMerances to

understand the significance of the Concept of Wasilah
according to the teachings of Islam. Inshallah, through such
reflecKon, we will be able to appreciate how our rites and
ceremonies are an expression of our fundamental beliefs. This
will deepen our understanding of our Tariqah, which Mawlana
Shah Karim (salawatu’llahi `alayhi) described as having “unique
characterisKcs” during his visit in 1994 to the United Kingdom.

84
Note: The following arKcles on rites and ceremonies describe
them in general terms. It is essenKal to note that there are
regional and naKonal differences.

Jamatkhana represents the House of Nur in our Tariqah

The holy Qur’an states in Surah 5, ayat 15 that Allah has sent us
Nur and a clear Book. Our Book of RevelaKon further
categorically states in Surah 9, ayat 32 that the Nur of Allah
cannot be exKnguished. Ismaili teachings based on these and
many other ayats of the holy Qur’an maintain that the Imam of
the Kme, from the progeny of the Holy Prophet, is the Nur of
Allah, that is, His Mazhar or the place of manifestaKon of His
Nur. Thus, the Jamatkhana designated by the Imam for us to
pray in represents the house of Nur in the Ismaili Tariqah. It is
the place where the Nur of Allah, that is the Nur of the Imam,
is present in ba n. Let us remind ourselves of a farman which
Mawlana Shah Karim al-Husayni (salawatu’llahi `alayhi) made
in Dar-es-salaam on 11th October, 1988. He said as he was
taking leave of the Jamat:

“And remember that although I leave you physically, I am with

you all the me, in every Jamatkhana, all the me.”

In the context of this we can now appreciate the meaning and

significance of reciKng “Hayy-u Zinda” when we enter the
Jamatkhana. It means that we affirm the presence of the
Imam’s ever-living Nur in the Jamatkhana.

85
Hayy-u Zinda is a compound word, in which Hayy is Arabic and
Zinda is Persian. However, both mean the same, that is, “Ever-
Living”. The response given to it by those already present in the
Jamatkhana is “Qayyum-u Paya”. “Qayyum-u Paya” is similarly
a compound word consisKng of Qayyum in Arabic and Payinda
in Persian, both of which again have the same meaning, that is,
“Everlas ng or Eternal”. Through usage in the GujaraK-
speaking Jamat, we say Paya instead of Payinda. The meaning
of these uMerances is grounded in our belief that the Light of
Allah is present and living in His Mazhar, the Imam of the Kme.
Further, according to the holy Qur’an and the teachings of
Prophet Muhammad (sallallahu `alayhi wa alihi wa sallam) this
Light is Eternal and ever present to guide human beings on the
Sirata’l-mustaqim.

The great importance of “Al-Hayyul-Qayyum” is evident from

the fact that these are considered the two supreme names of
Allah and are in the Ayat al-Kursi (Surah 2, ayat 255). We recite
these names in the third part of our Du`a as: “La Ilaha Illallahul
Hayyul Qayyum”. Hayy-u zinda and Qayyum-u paya are recited
not only at the moment of entering the Jamatkhana, but also at
the end of various recitaKons, as well as when we receive juras
and sukreet and in zikr tasbih as “Ya Hayy-u Ya Qayyum”. Each
Kme we uMer the words, we remind ourselves that we are in
the House of Nur. Our Pirs have explained in the Ginans that
the sacred space in Jamatkhana is like an ocean of Nur in which
the souls of mu’mins are completely immersed. If we can retain
this understanding in our daily pracKce, the Jamatkhana can
become the place where we can absorb the Nur and recharge
our spiritual baMeries. We can maintain a balance in our lives
86
between the material and the spiritual. Through concentraKon
and intellectual engagement with the rites and ceremonies in
Jamatkhana, we become revived by the ba ni presence of the
Imam’s Nur. We can then return to our physical lives, being
spiritually and ethically stronger. In this way, we can experience
the power of the pracKce of faith in our daily lives, within our
Jamat, our families and our business and other relaKonships.

Du`a Karaw-vi is a Re-affirma on of our Bay`ah

In the arKcle above, we heard that Prophets and Imams are the
“Wasilah” or intermediary between Allah and the mu’mins or
believers. Qur’anic teachings emphasise the status and
significance of Allah’s Wasilah. There are many synonyms in the
Qur’an for this intermediary between Allah and us, such as
Khalifah or Vicegerent, Ulu’l amr or Holders of the Command,
Nur or Light, Hadi or Guide, etc.

Qur’anic teachings emphasise the status and significance of

Allah’s Wasilah. The story of Hazrat Adam (salawatullahi
`alayhi) in the Qur’an is well known. In Surahs 15 and 38, we
learn that Allah chose him to be His Khalifah on the earth. The
descripKon tells us that Allah breathed His Spirit into Hazrat
Adam and then commanded the angels to prostrate to him.
Thus, according to our holy book, prostraKon to Allah is
through His Khalifah, who is the Prophet or the Imam.
Similarly, Bay`ah or allegiance to Allah is also through the
Prophet or the Imam.

87
In the fourth part of our daily Du`a we recite ayat 10 of Surah
48, in which Allah says that those who give Bay`ah to the Holy
Prophet, indeed give Bay`ah to Him and Allah’s Hand is on their
hands. In other words, Allah gives the Prophet the status of
being His own hand, which accepts the Bay`ah of the murids in
the physical world. This clear and unambiguous ayat of the holy
Qur’an was responsible for the conversion of Hakim Pir Nasir-i
Khisraw to the Ismaili tariqah and his subsequent service of
spreading the Ismaili tariqah to Afghanistan, Badakhshan, other
parts of Central Asia as far east as China. He writes in his
poetry: “One day I read the Ayat of Bay`ah in the Qur’an, in
which God declares that His hand is above their hands; What
has happened to that hand? Where can I find it? Why was I
not born in the me of the Holy Prophet? “ Such quesKoning
lead to his personal search to find and recognise the Imam
from the progeny of the Holy Prophet. He gave bay`ah to Imam
Mustansirbillah I (salawatu’llahi `alayhi) in Cairo in the FaKmid
Kmes.

We perform Du`a Karaw-vi every Kme we aMend Jamatkhana. It

is usually done before the recitaKon of the first Du`a, or aTer
Kamadia saheb announces “Khato Thal Sufro Hazir Imamji
mehmani”. During Du`a Karaw-vi we ask for forgiveness of our
shortcomings and disobediences and we resolve not to repeat
our mistakes. This is to remind ourselves of the Bay`ah we have
given to the Imam of the Kme, that we will obey his farmans.
The Ayat of Bay`ah teaches that those who obey the Khalifah
of Allah, the Prophet or Imam, will receive “ajran azima” or
great reward, whereas those who disobey will do great
injusKce and disservice to their own souls and suffer
88
tremendous spiritual loss. Ayat of Bay`ah is a mirror reflecKon
of the Ayat of Obedience which we recite in the second part of
our Du`a, where we repeat the Qur’anic injuncKon from Surah
4, ayat 59: “O you who believe! Obey Allah and obey the
Prophet and the Uli’l amri minkum (those who hold the
command from amongst you)”.

We can now appreciate that in our Tariqah our rites and

uMerances are closely intertwined with our fundamental
beliefs. In fact, we can say that whatever we do in Jamatkhana
is an expression of what we believe about the Oneness of
Allah, His mercy in sending us Prophets and Imams to guide us
in our spiritual and physical lives and the importance of our
soul, which is the only eternal part of our existence. The
regular aMendance of Jamatkhana and the performance of our
rites and ceremonies with understanding and meaning ensures
that the pracKce of our faith is both with our hearts and our
minds. What we believe is pracKcally enacted in our daily
Jamatkhana pracKces, which nurtures us spiritually and
intellectually. We are able to integrate our spiritual lives with
our physical lives. In other words, the pracKce of our faith
posiKvely impacts all our relaKonships and dealings with other
human beings around us. It becomes very easy for us to put all
the ethics of Islam, such as generosity, unity, forgiveness,
sharing and serving others into daily pracKce.

Giryah-u Zari Tasbih is a Prayer for the Global Jamat

In our tariqah the daily congregaKonal prayers in the

Jamatkhana are concise and follow a set rouKne. One
89
important feature is the giryah-u zari tasbih which we recite
between the two Du`as. This tasbih is offered in a standing
posiKon. It has some similar supplicaKons and words as the
tasbihs recited by the Mukhi Kamadia Sahebs at the end of the
two Du`as. However, the Giryah-u zari tasbih fulfils a parKcular
need and purpose. This is indicated by its name as well as the
standing posiKon in which it is offered.

Giryah-u zari comes from two Persian words: giristan, which

means to weep and zaridan, which means to consider oneself
weak and feeble. Thus, this tasbih is recited with the utmost
humility and a strong feeling of indigence or need. According to
the holy Qur’an, such prayer was the tradiKon of the Prophets.
In Surah 19, ayat 58, Allah speaks about the Prophets and says:
“Whenever the revela ons of Ar-Rahman were recited to
them, they fell down prostra ng and weeping.” We believe
that Prophets are role models and therefore we follow their
way of prayer and supplicaKon. In this as well as other tasbihs,
we pray parKcularly for zahiri and baKni nurani Didar. Mawlana
Mustansirbillah II (salawatu’llahi `alayhi) narrates a very moving
story about the giryah-u zari of Prophet Yahya or John the
BapKst in the book “Pir Pandyate Jawanmardi”. Prophet Yahya
used to weep much during his supplicaKons, so one day Allah
sent Hazrat Jibrail to ask him why he was crying so much. Was
he yearning for Paradise or was he frightened of the fire of
Hell? Hazrat Yahya replied that neither greed for Paradise nor
the fear of Hell moKvated him. He simply and purely yearned
for Didar. Hazrat Jibrail returned and said “O Yahya, Allah says
that if you are crying for Didar, then never stop!” This narraKon
demonstrates that to achieve nurani Didar requires total
90
humility, complete purificaKon of soul and absolute self-
effacement. Mawlana Sultan Muhammad Shah (salawatullahi
`alayhi) in his farman of 1899 at Dares-es-salam, also said that
a mu’min should cry for Didar just like a child separated from
its mother.

Giryah-u zari is a prayer that is recited standing up because we

are supplicaKng for our physical and spiritual needs through
the mediaKon of the Imam of the Kme. In classical Kmes when
a subject needed a favour from a king he would stand in his
court and make a humble request. In our case, as spiritual
children, who need Divine favours, we too, need to stand
respecZully and with raised hands ask in a humble manner.

Giryah-u zari tasbih also includes mushkil asaan tasbih

everyday and someKmes satada bakshamani and occasionally
satada sthapna tasbih. These various tasbihs are requested by
members of the Jamat who face difficulKes. Mushkil asaan
tasbih is for everyday problems, whereas the satada
bakshamani and sthapna are usually for more serious
problems. The common denominator is the importance
aMached to congregaKonal prayer on behalf of any mu’min who
is undergoing difficulKes. In Islam collecKve prayer is very
effecKve and gives great succour and strength to spiritual
brothers or sisters in their trials.

Another important feature of the giryah-u zari tasbih is that

every Jamat around the world recites it every morning and
evening. Since we all live in different Kme zones, it means that
throughout the twenty-four-hour span, there is a Jamat
91
somewhere, which is offering prayers for the sake of the global
spiritual brother and sisterhood. This should give us a sense of
tremendous confidence and comforKng security, as well as a
strong confirmaKon that we are indeed created from a Single
Soul and are truly a spiritual family of brothers and sisters.

The Ghat Paat Ceremony Encompasses our Fundamental

Beliefs

The Ghat Paat ceremony is so special that it is established on

every Friday, on days when we receive Mubarak Taliqas, on
Chaandraat and other important fesKval days, as well as every
morning aTer Baitu’l-Khayal. It becomes the highlight of the
Jamatkhana ceremonies, which culminate with the recitaKon of
the second Du`a. In days gone by, a special Du`a composed by
Pir Sadardin for the Jamat in the Indian sub-conKnent was
recited for Ghat Paat.

The Ghat Paat ceremony is very comprehensive and highly

symbolic and requires us to reflect on its mulKple meanings,
which unfold with Kme and sincere pracKce. Three main
symbols in it are a lamp, water and sukreet. The lamp is a
universal symbol of light. It is switched on when the Ghat Paat
is established at the beginning of the Giryah-u zari tasbih and is
only switched off when the ceremony is complete. The light of
the lamp is a reminder of the Light of Allah, which conKnues in
His chosen Prophets and designated Imams from the progeny
of the Final Prophet Muhammad (sallallahu `alayhi wa alihi wa
sallam). This belief is based on the teachings of the holy

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Qur’an, which states in its famous Verse of Light, Ayatu’n-Nur,
that is Surah 24, ayat 35: “Allah is the Light of the heavens and
the earth. The similitude of His Light is as a niche in which
there is a Lamp”. In another chapter of the Qur’an, Surah 33,
ayat 46, the Holy Prophet Muhammad is described as “sirajam-
munira” or the “Luminous Lamp”.

Water is the second main symbol of the Ghat Paat ceremony.

During the fiTh part of the second Du`a, the reciter pours a
small amount of Ab-i shifa into the kumbh whilst saying
“farman” to which the whole Jamat unitedly replies “Ya Ali Ya
Muhammad”. Ab-i shifa is a Persian-Arabic compound word
that literally means “The water of Healing”. This definiKon
invites us to reflect on what kind of healing is meant here. The
opening chapter of the Qur’an which we recite at the very
beginning of our Du`a is also known as the Suratu’sh-Shifa or
the Chapter of Healing, which is repeated at the Kme of
establishing the Ghat Paat. As we know there is no dichotomy
or separaKon in Islam between the material and spiritual
aspects of our faith. Thus, we pray for physical, spiritual and
intellectual healing. This type of healing is only possible
through sincere and consistent obedience of the farmans of the
Imam of the Kme. The third symbol, sukreet, which is a
Sanskrit word meaning “good deeds”, reinforces the first two
symbols. Together they mean that if we follow the living Light
of Allah, that is, Imam-i zaman, who is the Nur of Prophethood
and Imamat in this Kme, and live a life of ethics and do good
deeds, we will be cured of all ideological, ethical, spiritual and
intellectual diseases. The uMerances during this ceremony,
which are “Farman” and the reply “Ya Ali Ya Muhammad” and
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“Hayy-u zinda” at the Kme of receiving sukreet and the reply
“Qayyum-u paya” all substanKate the profound meanings of
the Ghat Paat ceremony.

The combinaKon of the symbols of light and water is

significant. In the physical world around us we see that all life
on our planet is due to the light of the physical sun and the
water on the surface of the earth. In the Ghat Paat ceremony
these two ingredients represent the conKnuing light and
guidance of the Imam of the Kme, without which there can be
no spiritual or intellectual life and growth. Further, the
evidence of such spiritual and intellectual growth is in the way
mu’mins can transform society around them through good
deeds and service to humanity according to the teachings of
the Imam of the Kme. Ghat Paat ceremony is worthy of our
constant reflecKon. Mawlana Sultan Muhammad Shah
(salawatullahi `alayhi) asks a quesKon to the Jamat in a farman.
He says that Jamats have been partaking of Ab-i Shifa for
hundreds of years, but have we really understood its meaning?

Is Religion other than Love?

Is Religion other than love? This was a quesKon asked by our

fiTh Imam, Mawlana Ja`far as-Sadiq (salawatullahi `alayhi). It is
a very appropriate quesKon to start with, in order to
understand two ceremonies conducted in our Jamatkhana
pracKces. One of these, mehmani is part of our daily pracKce
and the other awwal sufro, is done on special occasions, such

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as fesKval days, when we receive Taliqa Mubarak and in our
various majalis.

Mehmani is a Persian word that means “hospitality to guests”.

In all tradiKons, but parKcularly in the Islamic way of life, guests
are offered the very best in one’s possession. In our Tariqah
pracKces, mehmani means an offering of food to Mawlana
Hazir Imam, usually a porKon taken out of our home cooking
before we partake of any of it. It is then brought to Jamatkhana
daily and remains on the paats unKl the second Du`a is recited.
Subsequently, the mehmani is aucKoned as nandi, because it
would be impracKcal for Jamats across the world to physically
send the food to Imam-i zaman every day. What underlies this
pracKce? Mehmani is a daily expression of the pure love and
devoKon that members of the Jamat have for the Imam of the
Kme. It signifies that no murid feels comfortable to eat his or
her meal without apporKoning a part of it first to Mawla. It is a
symbolic pracKce in which the spiritual children of the Imam
consider him to be present with them at their mealKmes.
Ismaili children everywhere grow up with this daily reminder of
the nurani ba ni presence of the Imam in their family
environment and they know that the heads of the families will
apporKon the best parts to the Imam. Love for the Imam is
thus expressed in a daily pracKce and is a reminder of the close
and permanent spiritual bond we have with Imam-i zaman.

When the mehmani is converted into nandi, it also fulfils some

very important social needs in the Jamat. Many elderly
members living on their own, working women, students and
others benefit greatly from this pracKce. Further, all of us are
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aware that whatever money is collected through this daily
process is used by the Imam to help hundreds of thousands of
people in the developing world through his renowned family of
insKtuKons known as the Aga Khan Development Network.

Awwal sufro, on the other hand, is offered by one individual in

the Jamat who symbolically covers the expense of the enKre
mehmani present in the Jamatkhana on that parKcular special
occasion. The benefit of such a gesture is shared with the
Jamat present and the kull ruhani, that is, all the members of
the Jamat who have passed into the spiritual world. Once
again, this pracKce is based on pure love for and devoKon to
the Imam of the Kme.

Love, devoKon and friendship are the mainstay of the religion

of Islam and our Tariqah. In the holy Qur’an in Surah 3, ayat 92,
Allah says: “You shall not a ain to righteousness un l you
spend (in the way of Allah) of what you love; and whatsoever
you spend, verily, Allah knows it.” This teaching is also echoed
in the Ginans. Pir Hassan Shah in the Ginan “Dur desh thi aayo
vanjaro” says: “Offer that which is best in your homes and
dedicate it to the name of your Lord”.

DevoKon and love for the Imam is the first pillar of Shia Islam
known as “Walayat”. The Holy Prophet Muhammad (sallallahu
`alayhi wa alihi wa sallam) has said in a Hadith: “Love for Ali
burns sins like fire burns wood”. The importance of love and
devoKon for the Imam of the Kme from the direct descendants
of Hazrat Mawlana Ali (salawatullahi `alayhi) underpins all our

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rites and ceremonies. Fida’i Khurasani, a great Ismaili da`i and
poet of Iran, says in a poem in “The Shimmering Light”:

“If you have Mawla’s love in your heart, you are rich,
Otherwise be sure that you are less than a beggar.
Except for Ali’s friendship, nothing is profitable to you,
Except for Ali’s love, you are neither alive nor dead.”

“Spiritual Power of the Greater Love”

The Ktle of the final arKcle “Spiritual power of the greater

love” encapsulates the purpose and goal of all the rites and
ceremonies we have reflected on in the above arKcles.
Mawlana Sultan Muhammad Shah (salawatullahi `alayhi) uses
these words in that comprehensive chapter of his Memoirs,
which is essenKal reading for all Ismailis.

As we have read consistently in the above arKcles, every

uMerance and every rite in the Jamatkhana is related to the
Light of Allah, which is ever-living and ever-present in His
Mazhar, the Imam of the Kme. To love this Light or Nur is the
highest teaching of our Tariqah, because it is the key to “the
spiritual power of the greater love”. Two ayats of the holy
Qur’an are extremely significant in this context. In Surah 3, ayat
31, Allah commands the Holy Prophet to: “Say, (O Muhammad
to humankind) if you love Allah, follow me: Allah will love you
and forgive you your sins. Allah is Forgiving, Merciful.” This
ayat leaves no doubt about the Concept of Wasilah that we
have also discussed earlier. To love Allah, mu’mins or believers
have to obey or follow the commands of the Holy Prophet. It is
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only when this condiKon is fulfilled that Allah will love the
believers and forgive them and purify them, so that they can
return to their Origin.

In another chapter, in Surah 42, ayat 23, which qualifies the

ayat we have just read, Allah once again commands: “Say, (O
Muhammad to humankind), I ask no recompense from you,
except love for my rela ves.” In other words, aTer the Holy
Prophet, believers have to accord the same love, respect and
reverence to the Ahl al-Bayt or Panj Tan Paak and their
descendants, the Imams. In the context of this, it becomes easy
for us to understand and internalise this farman mubarak of
Mawlana Sultan Muhammad (salawatullahi `alayhi) made at
Dar-es-salaam on 3rd February, 1937:

“For your religious progress, I tell you one thing which

includes everything. The most important thing is that you
keep a strong and solid faith in the successor of Muhammad
and Ali; it should be even more than in your mother, father,
wealth and health. You will have no fear in this world if you
love the descendants of Muhammad and Ali. This one hint
includes all the beau es of prayers and religion.”

A study of the holy Qur’an can help us to understand this

farman. We have already heard in the earlier write ups that the
Prophet or his successor, the Imam is the Khalifah of Allah; he
is Yadu’llah, the Hand of God on earth through whom Bay`ah is
given to Allah; it is through them that Allah is prostrated to and
obeyed; love for Allah is channelled through the Prophet and
Imam. These are only some of the examples from the teachings
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of the Qur’an. AddiKonally, in Surah 32, ayat 24 Allah says:
“And We made, from among them, Imams to guide (people)
by Our command …”. Thus, Divine guidance reaches
humankind through Prophets and Imams. In Surah 4, ayat 64
Allah says that when people wrong themselves, if they had
come to the Prophet and asked for Allah’s forgiveness and the
Prophet too, had asked forgiveness for them, then surely they
would have found Allah most forgiving. In Surah 9, ayat 103
Allah commands the Prophet to take zakat from the believers in
order to purify them and instructs him to pray for them,
because there is peace for them in his prayers.

All these examples convey the utmost significance of the status

of the Wasilah that is, the Prophet and the Imam of the Kme.
Thus, love for Imam-i zaman is the means to the “spiritual
power of the greater love”. This is best explained by our Pirs in
the Ginans in the example of the moth, which is so intoxicated
with the love of light that it throws itself on the light, merges
with it and becomes light. The goal of all our pracKces is to
become one with the Light of Allah through His Mazhar, the
Imam of the Kme.

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