Simerg is an independent initiative dedicated to Ismaili Muslims, the Aga Khan — their Hereditary Imam — and the Ismaili Imamat, and Islam in general through literary readings, photo essays and artistic expressions
Leading up to the inauguration of the Ismaili Center, Houston, on November 6, 2025, by His Highness Prince Rahim Aga Khan, Christianity Today, founded in 1956 by Billy Graham (d. 2018), and with a worldwide circulation of 130,000 today, has published a two-part series on the Ismaili Center and the Ismailis. The first article, Everything Is Bigger in Texas, Including Its New Islamic Center by Ken Chitwood, a contributing writer to Christianity Today, portrays the Center as a structure that mirrors Houston’s reputation for grandeur, situated on an 11-acre site with nine gardens and a 150,000-square-foot building that includes a theatre, banquet halls, a café, and a prayer area.
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Please click on the photograph to read the article in Christianity Today.
The writer, in a balanced tone, underscores the Center’s role as a hub for dialogue among Houston’s religious communities. Chitwood has skillfully incorporated the perspectives of key members of the Ismaili community, as well as a Christian pastor, a Methodist Minister, and others, who share their insights and reflections on the Center and the Ismaili community in Texas.
“For Ismailis today, who number between 12 and 15 million across 35 countries, pluralism is more than a commitment — it is near dogma. That is due to the center’s subsect, Nizari Ismailism, and its distinguishing feature: the living imam. Most Shiite Muslims name the leader of the Islamic community an imam, but only the Nizari sect claims he is alive and actively present in the world today. And the imam’s legitimacy originates in his descent from Muhammad” — Jayson Caper in Christianity Today
In the second and final part of the series, the article Who Are the Ismaili Muslims? by Jayson Casper, a Lebanon-based Middle East correspondent for Christianity Today, provides an overview of Ismaili history within the context of Shia and Sunni Islam from the time of the Prophet Muhammad to the present 50th Imam, His Highness Prince Rahim Aga Khan, who is making a visit to Texas from November 5-10, 2025. The article also sheds light on its theological beliefs, including the crucial and significant role of the Ismaili Imamat.
These are balanced articles by Christianity Today, considering its Global Initiative, which seeks to “expand our coverage to better represent what God is doing around the world, interconnecting the Global Church, and illuminating the work of Jesus on every continent.” For more information about Christianity Today, see the About Page.
“Today the Ismailis are the only Shia community who throughout history have been led by a living hereditary Imam in direct descent from the Prophet” — Mawlana Shah Karim Aga Khan, excerpt from film
This short film is one of the most absorbing and inspiring presentations I have ever seen on Mawlana Shah Karim, His Highness the Aga Khan, who passed away in Lisbon on February 4, 2025 at the age of 88. He has been succeeded by his eldest son, Mawlana Shah Rahim, who was conferred the title His Highness by His Majesty, King Charles III.
“The love of the Imam knows no physical boundaries; no mountain, no river, no desert, can stop the love of the Imam for his Jamat worldwide” — Mawlana Shah Karim Aga Khan (20:11 min)
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Light Upon Light is not just a film, it’s a crucial piece of the history of Shah Karim’s 67 year reign as the 49th Imam of the Ismaili Muslims. Aside from the singing and recitation of prayers at appropriate moments and questions by media interviewers, there is not a single instance of anyone else speaking in the film. The words and sentiments are of the Imam alone.
“Keep in mind, PLEASE, keep in mind, that the Imam is always with you. There isn’t a second, in the day or the night, when the Imam is not with you. He is always with you” — Mawlana Shah Karim Aga Khan (33:58 min).
Every Ismaili in the world, especially the youth in the community, must watch this singularly important presentation. No viewer will want to stop watching it after the first few minutes. It is an awesome and captivating presentation that holds immense significance for the Ismaili community. Friends of the Ismaili community will also find the thirty-eight minute presentation engrossing.
July 11, 2024, marks a significant milestone in the history of Ismaili Muslims worldwide. It’s the 67th Imamat Day of Mawlana Hazar Imam, His Highness the Aga Khan. This day symbolizes his succession to the Divine Throne of Imamat as the 49th Ismaili Imam at the young age of 20, a pivotal moment in the continuing spiritual and material journey of the Ismaili Muslim community.
On this auspicious day, we extend our heartfelt felicitations to all our readers and Ismailis worldwide and express our humble gratitude to Mawlana Hazar Imam for his continuous blessings and guidance for his spiritual children. We also appreciate his family members for their contribution to the Institution of Imamat.
Mawlana Hazar Imam, His Highness the Aga Khan, 49th Imam of the Shia Imami Ismaili Muslims, pictured at the Diamond Jubilee Darbar in Kenya. Photo: The Ismaili.
On this blessed day, we extend our warmest wishes to all Ismailis worldwide. May this Imamat Day bring you joy, good health, prosperity, and spiritual enlightenment. Let’s find solace in the constant presence of the Imam in our lives. He wishes the best for us, both in our material and spiritual aspects, and we are always in his heart, thoughts, and prayers. As he has said, “You are all constantly in my heart, in my thoughts and in my prayers.”
The Imam’s love for his community is unwavering. As he has said, “No mountains, no river, no desert can separate the Imam from his murids” and “You must remember that Imam loves you more, much more than you can ever love him, and you must be strong in this knowledge.”
Indeed, as murids (followers) of Mawlana Hazar Imam, we must draw inspiration and strength from these messages.
The Rope of Imamat is an everlasting Rope of Guidance, Love and Affection and will stretch out for eternity; the wish and prayer of every murid of the Imam should be to hold fast to the Promised Rope and remain on the Straight Path (Sirat al-Mustaqim).
Earlier this week, Kutub Kassam’s poem and introduction to the poem Mazhar or Theophany made it abundantly clear that the Imam-of-the-Time is the Mazhar par excellence. He is the bearer of the Divine Light in the terrestrial world and the most perfect expression of the underlying divine reality.
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Calligraphy to commemorate the 67th Imamat Day of His Highness the Aga Khan, Mawlana Shah Karim Al Hussaini Hazar Imam. The Quranic verse “Wa Kulla Sha’in Ahsainahu fee Imamim-Mubeen” is in cursive script with the border top and bottom “Shah Karim” in eastern Kufi. Calligraphy and design by Karim Ismail, Toronto, Canada.
As a follow-up, Toronto’s Karim Ismaili has designed a beautiful Imamat Day card bearing the Quranic verse, “Wa kulla shai’in ahsainaahu feee Imaamim Mubeen” (Quran, 36:12), meaning “We have vested (the knowledge and authority of) everything in the Manifest Imam.”
This verse underscores the central role of the Imam in every Ismaili’s spiritual journey and life. Our goal should be to strengthen this belief in our hearts, minds and souls for our spiritual upliftment, happiness, and courage to face any adversity that comes our way. As the 48th Imam, Mawlana Sultan Mahomed Shah, observed, “You will have no fear in this world if you love the descendants of Muhammad and Ali.”
“The Spiritual Adam is to be identified with the divine Nur (Light) of Imamat, which is symbolised in the poem by the ‘glittering star of glory wrought and beauty spun’. The Mazhar par-excellence is the Imam who bears this Light in the terrestrial world. He is the most perfect expression of the divine hypostasis because in him the theomorphosis is fully realised and the Absolute becomes manifest to mortal eyes.”
Before and after the notion and the conception, after and before the ascent and the descent, before the exhalation and after the inhalation, in the mirror of infinity appears reflected without being effected, an oblique plane of occultation, a formless square of un-differentiated, impalpable darkness, without sense perceived nor by cognition conceived, in dreamless sleep concealed.
II
The darkness radiates a boundless halo of purest light that radiates no colour nor projects a shadow, seeming by degrees luminous and transparent, then radiant and fiery, manifesting to itself its mirrored face, dazzling bright in its own essence, observed by itself, to itself only known the conditioned fullness of the unconditioned abeyance, the circle locked with the square, the curve straining against the tangent.
III
One timeless momentum the bow arched, the string quivered; being by compulsion caught and volition seized, at once is released a speeding shaft of thought, through seven permutations whirling, thrilling the passive womb at the point of impact, irradiating around it instantaneously, an immaculate field of unity, between the centre and the circumference vibrating, from the zenith to the nadir gyrrating.
IV
In the third heavenly circuit, the primordial point generated a continuous horizontal line; crossed vertically from within without, at the intersection of possibility and necessity, there crystallised in the firmament a glittering star of glory wrought and beauty spun, unbegotten born, non-existent known, directionlike converging and dispersing effulgent beams of nine and forty prismatic rays, which hang from it by the finest threads.
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An Introduction to Mazhar
From a stylistic point of view, the poem may be regarded as an experiment in symbolic poetry. A symbol is an image or an idea with multiple levels of significance. The language of symbolism is an essential feature of Ismaili literature, where the principles of tanzil (literal interpretation) and tawil (allegorical interpretation) correspond to the zahir (exoteric) and batin (esoteric) dimensions of meaning respectively. This poem too employs a variety of symbols, ranging from the purely poetic to the geometrical and mathematical, which may be interpreted upon several planes of exoteric and esoteric significance. No single perspective, however, can possibly exhaust the totality of explicit and implicit meaning of the poem.
The title of the poem, Mazhar, which embodies the fundamental idea of the poem, may be translated into English as Epiphany or more accurately as Theophany, that is to say a manifestation of God. The poem describes such a theophanic process in the form of a symbolic cosmology or creation of the universe. This cosmic transformation, which is basically cyclic in execution, is effected through a series of trinary and septenary emanations without upsetting the primordial Unity of Being. It is by means of the dialectical tension generated between the symbols one, three and seven that the poem attempts to capture the sense of dynamic motion inherent in the Cosmogenesis.
It is impossible in this introductory note to explore the multiple levels of symbolic complexity to be discovered in the poem. It may be possible, however, to delineate the conceptual framework within which the poem may be appreciated or criticised. This framework is basically that formulated by Ismaili philosophers such as Abu Hatim ar-Razi, Abu Ya’qub al-Sijistani and Harnid’ud-din al-Kirmani centuries ago, though not entirely conforming to their cosmological schemes, for a certain degree of poetic license has been used to adapt them to the poet’s purpose. Moreover, a number of original symbols employed here have no counterparts in traditional Ismaili cosmological literature.
Part I of the poem conceives of the Absolute in its original, indivisible, undifferentiated and transcendent state of Unity, which is unknowable, ineffable, above all qualities and attributes. The Absolute has not yet initiated the Dawr al-Saar (Cycle of Epiphany), but remains concealed in the Dawral-Kashf (Cycle of Occultation). It is in Part II that the first plane of differentiation is effected with the primordial divine epiphany, the Aql-i-Kull (First Intellect), which is the cosmic rational principle. Unlike the Absolute, the Intellect can be predicated with primary attributes and a potentiality for action. It is the mirror in which the Absolute can behold its own qualities of oneness, knowledge, perfection, etc.
The Intellect is not to be regarded as inbi-‘ath (act of emanation). The identity of the Absolute and the Intellect is aptly summarised in the negative and affirmative poles of the declaration: La Ilaha illa’l-Lah. The theophanic process becomes dynamic in Part III with the imperative Amr (Word) of God: Kun (Be! ). The word is the Logos, the first creative principle, the kinetic agent of the Intellect. Its epiphanic field of activity is the passive Nafs-i-Kull (Universal Soul). Their relationship is symbolically expressed in Ismaili literature by the Quranic designations Qalam (Pen) for the Intellect and Lawh (Tablet) for the Soul. The Intellect is the Sabiq (Precursor) and the Soul its Tali (Successor).
Part IV of the poem completes the theophanic cycle in so far as the meta-cosmic plane of reality is concerned. It is in this phase that the celestial archetype of the universe and mankind is manifested which, in Ismaili terminology, bears the name of Adam Ruhani (Spiritual Adam). Though ranking third in the hierarchy of divine epiphanies, he occupies a unique position in the theophanic order, combining within himself the virtues of the Intellect and the Soul that preceded him, as well as the entire spectrum of hierocosmic epiphanies that is to follow him, corresponding to every plane of existence and order of being in the spiritual and material worlds.
Now the Spiritual Adam is to be identified with the divine Nur (Light) of Imamat, which is symbolised in the poem by the ‘glittering star of glory wrought and beauty spun’. And therefore, the Mazhar par-excellence is the Imam who bears this Light in the terrestrial world. He is the most perfect expression of the divine hypostasis because in him the theomorphosis is fully realised and the Absolute becomes manifest to mortal eyes. It then becomes clear in what manner the Imam represents the macrocosms as al-Isan al-Kabir The Great Man), the microcosmos as al-Insan al-Kamil (The Perfect Man), as well as the Qutb (axis) of the universe, without whom the world would not survive even for an instant.
Although the phases of creation, as narrated in the poem, are basically confined to the world of primal spiritual realities, by implication the theophanic process incorporates in one spontaneous sweep the material world also, right down to the contemporary historical period. This is specified in the conclusion of the poem by reference to the ‘nine and forty prismatic rays’, which identifies the Imam of the Age, Mawlana Shah Karim al-Hussaini, His Highness the Aga Khan, the forty-ninth direct descendant of Prophet Muhammad, the spiritual guide and leader of Ismailis, as the master hierophant of the divine mystery and the Mazhar of our times.
Date posted: July 8, 2024.
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Kutub Kassam
The poem Mazhar and its introduction have been adapted from Kutub Kassam’s original piece, which appeared in Ilm magazine, Imamat Day Issue (July 1977, pages 38-41), published by His Highness the Aga Khan Shia Imami Ismailia Association for the UK (now known as the Ismaili Tariqah and Religious Education Board or ITREB). Kutub Kassam passed away in 2019 after 40 years of dedicated service to Ismaili Institutions in Africa and the UK as a curriculum developer, editor, writer and researcher. Simerg paid a respectful tribute to Kutub Kassam and his enduring legacy in a special piece published on March 25, 2019.
Every year, on the 10th day of the Islamic month of Dhul-Hijjah, Muslims worldwide celebrate Eid al-Adha (also known as Eid-al-Nahr). This significant event, which this year falls on or around June 17, 2024, after the completion of the Hajj ceremonies, is rooted in a historical event. It commemorates the profound sacrifice of Prophet Ibrahim, who was willing to sacrifice his son, Prophet Ismail, as an act of obedience to Allah’s command. This act of sacrifice is what gives the festival its name. This story is narrated in the Holy Quran in surah (chapter) 37, ayats (verses) 100-112, as follows:
“My Lord, grant me [a child] from among the righteous.” (100)
So We gave him good tidings of a forbearing boy. (101)
And when he reached with him [the age of] exertion, he said, “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.” He said, “O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.” (102)
And when they had both submitted and he put him down upon his forehead (103)
We called to him, “O Abraham, (104)
You have fulfilled the vision.” Indeed, We thus reward the doers of good. (105)
Indeed, this was the clear trial. (106)
And We ransomed him with a great sacrifice (107),
and We left for him [favorable mention] among later generations: (108)
“Peace upon Abraham.” (109)
Indeed, We thus reward the doers of good. (110)
Indeed, he was of Our believing servants. (111)
And We gave him good tidings of Isaac, a prophet from among the righteous. (112)
The story is a powerful demonstration of their unwavering faith and submission to Allah’s will. It is this faith and submission of Prophet Abraham and his son Prophet Ismaili that we commemorate and honour during Eid-al-Adha.
Examining the Quran further, one begins to understand and realize what Allah truly desires from us in the context of sacrifice. Allah says:
“Neither their meat nor blood reaches Allah. Rather, it is your piety that reaches Him. This is how He has subjected them to you so that you may proclaim the greatness of Allah for what He has guided you to and give good news to the good doers.” (Quran 22:37)
The above verse clearly states that what Allah considers is one’s righteousness, which is the way one practices and conducts one’s life.
Therefore, in all that one undertakes, it is essential to stay God-conscious (Taqwa) by remembering Allah in all walks of life. The Holy Quran says:
“O mankind, We have created you male and female, and We have made you into tribes and nations in order that you might come to know one another. Truly, in the sight of God, the most honoured amongst you is the most pious amongst you.” (Quran 49:13).
Our beloved Prophet and his hereditary successors, the Imams from Hazrat Ali to Mawlana Shah Karim al-Hussaini Hazar Imam, His Highness the Aga Khan, have always guided us to stay firm on Sirat-al-Mustaqim (the straight path).
They have provided us with invaluable guidance, urging us to practice Taqwa and seek spiritual advancement. This guidance, a beacon of light in the darkness, emphasizes the importance of developing an inner sense of God-consciousness, which is crucial for maintaining a righteous, honourable, respectful and fulfilling life.
In his sermon on the occasion of Eid al-Adha, 336 AH (June 21, 948 AC) at al-Mahdiyya in North Africa, the Fatimid Imam/Caliph Mawlana Mansur said:
“Pray to God most sincerely and implore Him wishfully, approaching with what He commands you to do or restrained you from.” (Walker, 2009)
Similarly, his successor, Imam Mu’izz, in his khutba (sermon) on Eid al-Adha, 341 AH (April 28, 953 AC), at al-Manṣuriyya, said:
“O people, God created you not in jest, (Quran — 23:115), nor will He overlook you without purpose. He does not impose on you a hardship in religion (Quran — 22:78), and yet He does not disregard being remembered, but rather He created you for worship, obeying Him, and He ordered you to obey His messenger. For obedience, He made fixed signs and written decrees. So draw near to God through what He commanded you to do. It is through piety that deeds are accepted and hopes are realized. Praise God for His having guided you (Quran — 22:37); thank Him for what He has given you.” (Walker, 2009)
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Eid Mubarak stamp issued by Canada Post in April 2023
These thoughtful words underline Islam’s fundamental principle, emphasizing the importance of obedience to God’s commands and the guidance of His messenger. Through sincere devotion and adherence to these teachings, one can attain spiritual elevation and happiness and realize the true purpose of one’s existence.
The connection between spirituality and moral consciousness is not just a personal journey, but a central theme in Islamic thought that unites us all. According to Islamic teachings, human beings are inherently endowed with a deep sense of God-consciousness, which forms the foundation of our shared moral and social responsibilities. This intrinsic awareness of right and wrong guides us in our personal lives and interactions with others, fostering a sense of community and mutual responsibility.
In a hadith (tradition), the Prophet Muhammad is reported to have said:
“Submission is public, and faith is in the heart.” Then, he pointed to his breast three times, repeating: “Fear of God (Taqwa) is here, fear of God is here.”
This profound statement highlights the intimate and internal nature of true faith. While outward acts of submission, such as rituals and observances, are visible to the public, the essence of faith lies deep within the heart, manifesting as a profound consciousness of God (Taqwa). This inner awareness shapes a person’s moral compass, guiding them toward righteousness and away from wrongdoing. This intrinsic God-consciousness forms the bedrock of ethical and social responsibilities, encouraging individuals to act with integrity, compassion, and justice in all aspects of life.
What does God’s consciousness and piety entail?
As M. Ali Lakhani eloquently articulates:
“Human beings are, according to Islam, endowed with a sense of God-consciousness (Taqwa)… In Islamic thought, the soul’s capacity for spiritual awareness is also implicit in its possession of a moral conscience, an innate sense of right and wrong (Quran 91:7-10). Both spiritual awareness and moral conscience are seen as attributes of the soul’s primordial nature. God consciousness is the foundation of moral consciousness, of which one aspect is social consciousness with its corresponding social responsibilities — of service, generosity, equity, cooperation — which are all part of the fiduciary obligations of human life.” (Lakhani, 2018)
In conclusion, we draw an excerpt from a speech made by Mawlana Hazar Imam, His Highness the Aga Khan, at the American University of Cairo upon receiving an honorary degree:
“…I think of the words of Hazrat Ali ibn Abi Talib, the first hereditary Imam of the Shia Muslims and the last of the four rightly guided Caliphs after the passing away of the Prophet (may peace be upon Him). In his teachings, Hazrat Ali emphasized that ‘No honour is like knowledge.’ And then he added that ‘No belief is like modesty and patience, no attainment is like humility, no power is like forbearance, and no support is more reliable than consultation’.
“Notice that the virtues endorsed by Hazrat Ali are qualities which subordinate the self and emphasize others – modesty, patience, humility, forbearance and consultation.” (Commencement address of His Highness the Aga Khan at the American University in Cairo, Egypt, 2006)
Through sincere devotion and adherence to these teachings mentioned by Mawlana Hazar Imam, one can attain spiritual enlightenment and realize the true purpose of one’s existence. Acts of piety and devotion to God, will act as protecting shields in our daily life and bring us closer to God.
This Eid — and throughout our lives — let us try to become more selfless and more God-conscious, performing meritorious deeds to please the Almighty and ultimately achieving the level of purity that will bring us closer to Allah. These deeds will also bring honour and respect to our lives.
Date posted: June 15, 2024.
Featured image at top of post: First Day Cover issued by Canada Post on March 27, 2024.
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Shan-E-Ali Wazir Ali is a passionate Religious Education Centre Teacher and Educator from Karachi, Pakistan. He specializes in Ismaili literature, including devotional works, magazines, periodicals, articles, and books. He incorporates heritage materials into his REC Secondary Classes, fostering insightful discussions. He actively follows the work of Ismaili and AKDN institutions to stay current with their activities and the work of the Ismaili Imamat.
Known as Mawlid or Mild-un-Nabi, the birth anniversary of the Prophet Muhammad (may peace be upon him and his family) is celebrated in different parts of the world by reflecting on his rich and inspirational life. In 2023, the anniversary falls on September 26/27, equivalent to the 12th day of the Muslim month of Rabi Al-Awwal, in the Islamic year 1444 Hijri. The Islamic calendar is roughly 10 days shorter than the Gregorian Calendar every year.
The Aga Khan’s speech was made at a special Seerat Conference honouring the life of Prophet Muhammad. Attended by eminent Muslims and non-Muslims historians and scholars from around the world, the speech answers the question: What should Muslim Societies seek to be in the future?
Did Muslims and Islamic countries and their leaders take up the clarion call and follow the 49th Ismaili Imam’s timeless advice given 47 years ago? Please read the Aga Khan’s 1976 insightful speech by clicking HERE.
Artistic Greeting Cards by Karim Ismail, Brief Notes on the Imamat and the Aga Khans, and an Explanation and Recitation of a Celebratory Ismaili Ginan (Hymn)
Simerg and its sister websites, Barakah and Simergphotos, convey heartiest felicitations to Ismailis and friends of the Ismaili community in Canada and around the world on the auspicious occasion of His Highness Prince Karim Aga Khan’s 66th Imamat Day anniversary which falls on July 11, 2023. The Aga Khan succeeded to the Hereditary Throne of Imamat on July 11, 1957 at the age of 20 upon the death of his grandfather, Mawlana Sultan Mahomed Shah Aga Khan III, whose reign of 71 years as the 48th Imam is the longest in the 1400 year history of the Shia Ismaili Muslims.
Yesterday, on July 10, 2023, we presented a unique collection of pages from the Tanganyika Standard newspaper that reported on the death of the late Aga Khan and the succession and enthronement of his grandson Prince Karim. For July 11, we present a series of beautiful works of Imamat related calligraphies created over the years by Toronto’s Karim Ismail, including one for 2023 which is shown below.
Inspiration for the calligraphy was drawn from the book “The Master and the Disciple” in which the ayat (7:181) is quoted, and which relates to the Imams. The book is an early Islamic spiritual Dialogue by Ja’far b. Munsur al-Yaman. In this section of the book two characters are involved in a dialogue. One is an Ismaili da’i by the name of Salih and a knowledgeable Mullah called Abu Malik. After some time the dialogue turns to the concept of Divine Justice where Salih refers to 7:181 several times. The Ismaili da’i explains to Abu Malik (who has gained the surname of Cube of scholars) that God’s act of justice towards His servants is through just witnesses (7:181). Salih uses the Arabic word adl to also mean witness (7:181). In Shi’i and especially Ismaili understanding, these just witnesses are the Imams (Ahl al-bayt). Upon hearing this, Abu Malik exclaims, ‘By my life, this is the very foundation of justice!’. He now understands that God’s justice is by means of the just witnesses mentioned in 7:181.
According to well-known Muslim traditions, the Prophet Muhammad (May peace be upon him and his family) said:
“I am leaving amongst you two weighty things after me, the Qur’an and my Progeny (ahl al-bayt). Verily, if you hold fast to them both you will never go astray. Both are tied with a long rope and cannot be separated till the Day of Judgement.” (Muslim, Vol. II, pg. 279).
The Prophet appointed Hazrat Ali to be his successor as the Imam in a pivotal gathering during his return to Medina from his final pilgrimage to Mecca. The Aga Khan, who is respectfully addressed by the Ismailis as Mawlana Hazar Imam (our Lord the present/living Imam), is the 49th Hereditary Imam in direct succession of Imams since Imam Ali.
In the Ismaili Ginan (hymn) Girbah Vali, attributed to the Ismaili missionary Pir Sadr al-Din, the Pir says:
“If the Imam did not have his feet on this earth for even a moment, then the world, moon, sun would vanish and nothing would exist, neither the heaven nor the earth.”
This notion of the cosmic necessity of an Imam, expressed by the Pir, is also found in famous traditions of the Prophet Muhammad (cited in “The Divine Guide in Early Shi’ism,” pp 125-131):
“The earth cannot be devoid of an Imam; without him, it could not last an hour,” and also: “If there were only two men left in the world, one of them would be the Imam.”
The calligraphies that Toronto’s Karim Ismail has created for Imamat Day over the past few years, are inspired by Qur’anic phrases that in Shia tradition refer to the Imam, and we are happy to include all the calligraphies that he has contributed to the website since 2020.
The Qur’anic phrase Al-rasikhun fi’l-ilm (Those firmly rooted in knowledge) in Fatimid Kufi script on all 4 sides of the art work. The Fatimids were rulers of North Africa and Egypt from the 10th through the 12th centuries. The Fatimid Imams or Caliphs were ancestors of the current Aga Khan.
The Qur’anic phrase Al-rasikhun fi’l-ilm (Those firmly rooted in knowledge) on top and bottom of the art work in Fatimid Kufi script; the centre of the art work has the same phrase in Thuluth script. Calligraphy and design by Karim Ismail, Toronto.
In Shi’i tradition, “The Rope of Allah” (Qur’an 3:103) refers to the “Ahl al Bayt” — the Imams from the House of the Prophet Muhammad (S.A.S). This important tradition appears in the card within heptagonal geometry (seven-sided polygon) about which the (Late) Karl Schlamminger, creator of extraordinary designs and distinctive calligraphies for the Ismaili Centres in London, Lisbon and Toronto, observed as follows in an essay for Arts & The Islamic World (volume 3, number 3, page 25-26): “The floor of the outer entrance hall [of the Ismaili Centre London] has an open ended pattern in heptagonal form which rises at the focus of the room to create a fountain: such a pattern in such space is of course a completely classical Islamic response — but I have never heard of a heptagonal pattern anywhere in Islamic architecture. “The number seven symbolizes for Ismailis the values of its essential philosophy — but has never been used in an architectural context. Here the sevenness of the design is no superficial effigy or naturalistic picture of an idea, but — as always in Islam — is expressed in geometry (literally: measurement of the earth).”
Calligraphy by Karim Ismaili on the auspicious occasion of Mawlana Hazar Imam’s 63rd Imamat Day Anniversary.
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The Aga Khans
From the day the Prophet Muhammad (May peace be upon him and his family) passed away on June 8, 632, and Hazrat Ali became the first Imam on the Divine Commandment that the Prophet had received at Ghadir Khumm, there have been forty-nine Ismaili Imams in continuous Hereditary Succession, spanning a period of 1391 years in Islamic history.
Upper row: Imam Shah Hassanali Shah (Aga Khan I) and Imam Shah Ali Shah (Aga Khan II). Lower row: Imam Sultan Mahomed Shah (Aga Khan III) and Mawlana Shah Karim Al Hussaini (Aga Khan IV). Total reign of the four Imams 203 years from 1817 to current year (2021). Longest reign Aga Khan III, 71 years; followed by Aga Khan I and Aga Khan IV, each 64 years.
The current Aga Khan and his immediate three predecessors have reigned the Ismaili community for a total of 207 years or 14.9 % of the entire span of Imamat, as follows:
1. Mawlana Shah Karim Al Hussaini Hazar Imam (His Highness the Aga Khan IV, Imam from 1957 – Current, 66 years, he became the 49th Imam at the age of 20); 2. Imam Sultan Mahomed Shah (His Highness the Aga Khan III, Imam from 1885 – 1957, Imam for 71 years, he became the 48th Imam at the age of 7 years); 3. Imam Shah Ali Shah (Aga Khan II, 1881 – 1885, Imam for 4 years, he became the 47th Imam at the age of 51 years); and 4. Imam Shah Hassanali Shah (Aga Khan I, 1817 – 1881, Imam for 66 years, he became the 46th Imam at the age of 13 years).
This 207 year period of the reign of 4 successive Ismaili Imams accounts for more time than does the entire Fatimid period, reigned by 8 Imams from Imam Mehdi (11th Imam, North Africa) to Imam Mustansir bi Allah (18th Imam, Cairo).
On that historical and interesting statistical fact, we convey to members of the Ismaili community around the world as well as friends and supporters of the community Imamat Day Mubarak. We also pray for the fulfillment of our readers’ wishes and that everyone’s lives are filled with barakah (happiness) and success. We particularly wish families with young children and youth success in their studies. On this auspicious day, we also pray that the souls of the deceased may rest in eternal peace and that their family members may find strength and courage to overcome the grief over the loss.
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An Explanation and Recitation of the Ismaili Celebratory Ginan Ya Ali Khuba Mijalas
Editor’s note: This is a very condensed, yet comprehensive, post on the munajat, Ya Ali Khuba Mijalas that is recited in many Ismaili Jamatkhanas around the world for the auspicious celebration of Imamat Day. For the complete version, which offers much more in terms of the Ginan’s history, composition, style, and explanation with a glossary, please click Original article.
By SADRUDIN K. HASSAM
INTRODUCTION
Popular tradition has it that the Munajat,Ya Ali Khuba Mijalas, was first recited during the enthronement ceremony of the 48th Imam, Mawlana Sultan Mahomed Shah, His Highness the Aga Khan III, which took place at Aga Hall at Mazagon Road in Mumbai in September 1885. Another tradition says that the recitation first took place when the young Imam met his followers at the main Ismaili Jamatkhana in Mumbai, known as the Darkhana. In any case, the munajat became very much part of the Ismaili tradition in many parts of the world to recite it in jamati gatherings (mijalas) to commemorate the enthronement of their 48th Imam Sultan Muhammad Shah, the late Aga Khan III (1877 – 1957). Continuing with this tradition, this Munajat, with slight variations, is now recited on the occasion of the anniversary of the ascension of Mawlana Shah Karim al-Hussaini (His Highness the Aga Khan IV) as the 49th Ismaili Imam. July 11th, 2023 marks his 66th Imamat anniversary.
The Arabic word Munajat is formed from the root word na-ja-wa which means ‘to converse secretly’ or ‘confidentially’. From the context of the Ginanic literature of the Ismailis, the term Munajat would be equivalent to venti (supplication). Apart from conveying this basic idea of venti, the term Munajat also has the connotation of conveying mubaraki (greetings) and adoration or reverence to a holy person, in this case the Ismaili Imam.
The complete Munajat has eight stanzas of four lines each, the chopai. At the end of each stanza there is a warani (refrain) of four lines which ends with the words ‘Mubarak hove’. This refrain is repeated at the end of each stanza for collective recitation and participation of the Jamat.
EXPLANATION
It is not an easy task to explain and translate a Ginan or Qasida from one language to another. For this Munajat which is a blend of several languages and is suffused with deep feelings and sublime supplication, the task becomes even more daunting. A conscious effort has been made to be as close to the original as possible and we hope that this explanation will impart our readers with some understanding about Ya Ali Khuba Mijalas.
VERSE ONE
Transliteration
Ya Ali Khuba Mijalas Zinat Karake Farasha Bichhai Gali, Aan Baithe Hay Takht-Ke Upar Shah Karim Shah Vali
Refrain
Aaj Raj Mubarak Hove, Noor Ain Alikun Raj Mubarak Hove, Shah Aal-e Nabi Kun Raaj Mubarak Hove, Hove Hove Aaj Raj Mubarak Hove.
Explanation
O Ali! In the fair assembly, gloriously adorned with carpets spread on the floor, Our Lord Shah Karim sits on the takht, our Lord Shah Karim our Guardian.
Refrain
Today blessed be your rule Oh the light of Ali’s eye, Blessed be your rule Shah, the descendant of the Holy Prophet, Blessed be your rule today Blessed be your rule today.
VERSE TWO
Transliteration
Ya Ali Didar Lenekun Aye Shah Teri, Hindi Jama-et Sari, Sijada Baja Kar Najaran Deve Jan Apniku Vari…. Aaj.
Explanation
O Ali! To be blessed with didar (glimpse of the Imam) your whole Indian jamat have assembled. They prostrate and they offer nazrana (homage) devoting their lives to you.
VERSE THREE
Transliteration
Ya Ali Tera Nasiba Roje Awal-Se, Deta Haire Kamali, Shah Sultan Shah Ke Mukhamen Se Nikala, Shah Karim Shah Vali….Aaj
Explanation
O Ali! Your fortune from the very first day (right from the beginning) has bestowed perfection upon you, Hazrat Imam Shah Sultan Muhammad Shah declared that Mawlana Shah Karim is the Lord and the Guardian.
VERSE FOUR
Transliteration
Ya Ali Shah Kahun To Tujakun Baja Hay, Bakhta Bulanda Peshani, Chhoti Umarmen Aali Marataba, Taluki Hay Nishani….Aaj
Explanation
O Ali! To call you Lord is your due. Your fortune and greatness is evident on your forehead. Your exalted status at the young age is a sign of greatness.
VERSE FIVE
Transliteration
Ya Ali Takhta Ne Chhatra Tujakun Mubarak, Zaheraji-Ke Piyare, Abul Hasan Shah Karani So Teri Jannat Aap Sanvare….Aaj
Explanation
O Ali! May your throne and canopy (exalted position) be blessed, the dear one of Fatimatuz Zahra. O Mawla Ali! All this is because of your glorious deeds. Paradise is embellished by your presence.
VERSE SIX
Transliteration
Ya Ali Takht ne Chhatra sunake tere Falakase Barase Nooran, Moti Tabaka Hathunmen Lekar, Shah KunVadhave Huran….Aaj
Explanation
O Ali! At the news of your Takht Nashini (Takhta ne Chhatra) the heavens shower Light, with trays of pearls in their hands, the houris (chaste heavenly maidens) greet the Lord.
VERSE SEVEN
Transliteration
Ya Ali Maheman Khanemen Momankun Jab La-i ‘Id Musal-le Shamsi Jo Salavat Pada Kar Marafat-Ki Khushiyali….Aaj
Explanation
In the guest-house when the celebration of your Takht Nashini takes place, the momins celebrate like ‘Id. They recite the Shamsi prayer, the salwat, and they experience the ecstasy of spiritual enlightenment.
VERSE EIGHT
Transliteration
Ya Ali Teri Mubarak Badike Khatar, Sayyad Karte Munajat, Shah Najaf Tere Pushta Panah Tere Dushman Hove Fanah….Aaj
Explanation
O Ali! To offer greetings, the Sayyads make their humble supplication (munajat) O Ali, the Lord of Najaf, may your progeny be protected and your enemies be destroyed.
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Recitation of the Munajat by Shamshu Bandali Haji
A rare portrait of the late Ismaili missionary Shamshu Bandali Haji from his early years. Photograph: Shamshu Bandali Haji Family Collection.
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CONTRIBUTORS
Karim Ismail
Originally from Uganda, Karim Ismail lived in England before settling in Canada. By profession, he is a Pharmacist (retired). It was in England, in 1986, that he came across the artwork of a German Muslim, Karl Schlamminger (1935-2017), at the Ismaili Centre London. Karl’s artwork on calligraphy and geometrics, had a profound effect on Karim. He is frequently seen conducting calligraphy workshops for children at the Aga Khan Museum in Toronto. Karim is also active on the literature counter at the Ismaili Centre Toronto.
Malik Merchant
Malik Merchant is the founding publisher and editor of Barakah (2017) as well as its two sister websites Simerg (2009) and Simergphotos (2012). See full profile HERE
Before departing this website please take a moment to review Simerg’s Table of Contents for links to hundreds of thought provoking pieces on a vast array of subjects including faith and culture, history and philosophy, and arts and letters to name a few. Also visit Simerg’s sister websites Barakah, dedicated to His Highness the Aga Khan, and Simergphotos.
God chose Adam and Noah and the House of Abraham and the House of Imran above all beings, the seed of one another; God hears, and knows — Qur’an, 3:33-34, translation by A. J. Arberry, see Corpus Quran for multiple translations.
Today the Ismailis are the only Shia community who, throughout history, have been led by a living, hereditary Imam in direct descent from the Prophet — His Highness the Aga Khan, Parliament of Canada, Ottawa, February 27, 2014.
On Wednesday June 28, 2023, corresponding to the 10th day of the Islamic month of ‘DhuI-Hijjah, Muslims around the world celebrated the Festival of Sacrifice or Eid al-Adha at the completion of the annual pilgrimage to Mecca.
Little is it known in the broader context and understanding of Islamic history, that on the 18th day of ‘DhuI-Hijjah, a week following his final pilgrimage, the Prophet Muhammad (may peace be upon him and his family) — based on a divine command from Allah — designated Hazrat Ali as his successor and the first in the continuing line of Hereditary Imams. This event took place in 632 CE and is observed by all Shia Muslims, including the Ismailis, as Eid-e Ghadir, because the event itself took place at a place called Ghadir Khumm, a valley between Mecca and Medina.
The majority of the Muslims, the Sunnis, do not accept the Shia version of this historic event and do not associate it with Ali’s succession to Muhammad. Thus, the world’s lack of knowledge about a pivotal historic moment in Islam.
For the Shia Ismaili Muslims, who will be commemorating this historic day on or around July 5, 2023, this event is of added significance as they are led by a living Hereditary Imam, His Highness the Aga Khan, whom they lovingly and respectfully address as Mawlana Hazar Imam (Our Lord the Present/Living Imam).
The Aga Khan in a rare interview with France’s journal, Politique International, has comprehensively described the general Shia understanding of Imamat, the Sunni belief as well as his own status as follows:
“The religious leadership of the Ismaili Imam goes back to the origins of Shia Islam when the Prophet Muhammad appointed his son-in-law, Ali, to continue his teachings within the Muslim community. The leadership is hereditary, handed down by Ali’s descendants, and the Ismailis are the only Shia Muslims to have a living Imam, namely myself. The other Shia — the Twelvers — revere a “hidden” Imam who will return on the Day of Judgment to take part in the final judgment.
“It is the presence of the living Imam that makes our Imamat unique.
“The Sunni are completely different in that they do not accept the idea of continuity of religious leadership by members of the Prophet’s family.”
“The Ismaili Imamat is a supra-national entity, representing the succession of Imams since the time of the Prophet. But let me clarify something more about the history of that role, in both the Sunni and Shia interpretations of the Muslim faith. The Sunni position is that the Prophet nominated no successor, and that spiritual-moral authority belongs to those who are learned in matters of religious law. As a result, there are many Sunni imams in a given time and place. But others believed that the Prophet had designated his cousin and son-in-law, Ali, as his successor. From that early division, a host of further distinctions grew up — but the question of rightful leadership remains central. In time, the Shia were also sub-divided over this question, so that today the Ismailis are the only Shia community who, throughout history, have been led by a living, hereditary Imam in direct descent from the Prophet.”
In historical sources, it is recorded that on the way back to Medina after performing a pilgrimage to Mecca, the Prophet received a revelation that Ismaili Muslims recite in their daily prayers:
“O Messenger, deliver that which has been sent down to thee from thy Lord; for if thou dost not, thou wilt not have delivered His Message. God will protect thee from men. God guides not the people of the unbelievers” — Qur’an, 5:67, translation by A.J. Arberry, see Corpus Quran.
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“We search for a union with the family of the Chosen (Prophet Muhammad). We search for the truth of son after son. We are totally obedient to his offspring, one of the other. There is no other thing we can add to this but itself. We endeavour in our faith so that we do not turn out to be faithless.” — Ismaili poet Nizar Quhistani in reference to the Qura’nic verses mentioned at top of post
Upon receiving this revelation, the Holy Prophet stopped at an oasis known as Ghadir Khumm, and addressed a large gathering of Muslims who had accompanied him.
In History in Quotations M. J. Cohen and John Major write:
“Muhammad said: ‘He of whom I am the Mawla, Ali is his Mawla. O God, be the friend of him who is his friend and be the enemy of his enemy.’
“This became the proof text for the Shia claim that Ali, the Prophet’s cousin and son-in-law, was the Prophet’s rightful successor after the Prophet’s death in 632. The meaning of Mawla here probably implies the role of patron, lord or protector.”
In an entry for the Encyclopaedia of Islam, 2nd edition, (EI2), under the title Ghadir Khumm, L. Veccia Vaglieri writes:
“Ghadir Khumm is famous in the history of Islam because of a sentence (or some sentences) in favour of ‘Ali which the Prophet uttered there during a discourse….Taking ‘Ali by the hand. he asked of his faithful followers whether he, Muhammad, was not closer to the Believers than they were to themselves; the crowd cried out: “It is so, O Apostle of God!”, he then declared. “He of whom I am the mawla, of him ‘Ali is also the mawla (man kuntu nawlahu fa-‘Ali mawlahu)
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Images of some stamps and coins issued by the Islamic Republic of Iran between 1990 and 2010 commemorating the Idd-e-Ghadir. The inscriptions inlude the Shahada, Qur’anic ayats and the declaration made by Prophet Muhammad at Ghadir Khumm, “Mun Koontu Mawla, Fa Hada, Aliyun Mawla” meaning “He of whom I am the Mawla Ali is also the Mawla.”
“Most of those sources which form the basis of our knowledge of the life of the Prophet pass in silence over Muhammad’s stop at Ghadir Khumm….Consequently, the western biographers of Muhammad, whose work is based on these [Sunni] sources, make no reference to what happened at Ghadir Khumm. It is however certain that Muhammad did speak in this place and utter the famous sentence…the hadiths are so numerous and so well attested by the different isnads that it does not seem possible to reject them.” (Note: special access is required to read articles in EI2. Vaglieri’s piece was reproduced in full in the UK Ismaili Association’s publication Ilm, December 1976, pages 28-30, with the permission of E.J. Brill, publishers of EI2.)
The Prophet, about 90 days before his death, was transferring his own spiritual authority bestowed upon him by Allah to Hazrat Ali, making him — and all the Imams that follow — the Amirul Mu’minin, or Master of the Believers.
On instruction from Prophet Muhammad, Hazrat Ali received baiyat (the oath of allegiance), from the Muslims assembled there, including Umar b. al-Khattab, Islam’s second Caliph, as stated in Vaglieri’s piece in EI2.
According to Shia traditions and sources, following the proclamation, the final verse of the Qur’an was revealed to the Prophet:
“Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam for your religion” — Qur’an 5:5/3, translation by A. J. Arberry, see Corpus Qur’an.
This marked the end of the period of Nabuwwa, or Prophethood, and the historical beginning of the Institution of Imamat.
Eid-e Ghadir is an anniversary of special significance to all Shia Muslims, as it is also associated with the well-attested tradition in which the Prophet is said to have proclaimed:
“I am leaving among you two matters of great weight (al-thaqalayn), the Book of Allah and my kindred (itrati), the People of my House (Ahl al-Bayt), and these two shall never be separated until they return to me at the Pool [of Kawthar in Paradise on the Day of Judgement]…”
The Shia Ismaili tradition bears witness to the continuity of the authority vested at Ghadir Khumm. Today, this leadership and authority is vested in Mawlana Hazar Imam, His Highness the Aga Khan. The rope of Imamat has continued over 1,400 years, from Hazrat Ali, to the present 49th hereditary Imam and direct descendant of Prophet Muhammad through Hazrat Ali and Hazrat Bibi Fatima al-Zahra, Khatun-i Jannat.
In commemorating Eid-e Ghadir, the Ismaili Muslims celebrates the seminal event of Ghadir Khumm, reaffirming their allegiance to the Imam-of-the-Time as the direct lineal successor and inheritor of the authority of Hazrat Ali.
Date posted: July 4, 2023.
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A selection of further readings on Ghadir Khumm and related topics in Simerg and its sister websites:
Featured image at top of post: An Arabic-script ambigram, where ‘Muhammad’ upside down is read as ‘Ali’ and vice versa.
A special note about the Encyclopaedia of Islam, Second Edition (EI2): Finished in 2005, the EI2 is a massive resource spanning five decades of scholarship. It sets out the present state of our knowledge of the Islamic World. It is a unique and invaluable reference tool, an essential key to understanding the world of Islam, and the authoritative source not only for the religion, but also for the believers and the countries in which they live.
“We have indeed sent it (the Qur’an) down in the Night of Power! And what will make you understand what the Night of Power is? The Night of Power is better than a thousand months. The angels and the Spirit (Ruh) descend therein with the permission of their Lord, to regulate all things. It is peace until the rising of the dawn” — Qur’an, 97:1-5 (Surah al-Qadr)
The Qur’an affirms in the final two verses of this very short Surah of Qadr — The Night of Power — that angels and luminous spirits descend to earth on the blessed night, expressing the Grace and Mercy of Allah.
What symbolic dimension and esoteric meaning should we give to this night of the angels in the blessed Islamic month of Ramadan?
Of course, during this crucial night, as Shia Imami Ismaili Mulsims, under the spiritual authority of the Imam-of-the-Time, we will devote our time in congregation as well as individually to spiritual exercises that will especially help us to enter into communion with our soul and succeed in opening our heart to the vision of God.
The recitation of verses and surahs of the Qur’an, Ginans and Qasidas, special Tasbihs (invocations), the Hadiths (the traditions of the Prophet), the Farmans (guidance) of Mawlana Hazar Imam, as well as the remembrance of Allah, the Prophet Muhammad, Hazrat Ali and his (Hereditary) successors, as we commemorate this special event, will support our spiritual search.
On this Holy Night it is necessary to be in tune, by reason and with our hearts, with the angels and the luminous entities sent in mission as providential messengers.
Musicians know this phenomenon well. Here are two absolutely identical tuning forks: you touch one of them, it vibrates, and the other, which has not been touched, also vibrates. We say that there is a resonance.
Well, a similar phenomenon occurs with the human beings: if each one of us manages to tune our physical and psychic being to the most subtle vibrations of the universe, we can reach the celestial powers to make an exchange with them and thus receive help and comfort.
We also know that there is no true listening without the fundamental attitude of humility!
During this night of the angels, we can even touch certain currents of forces to make them come to us. As soon as we know this law (of tuning), we understand how important it is to surpass ourselves — to surpass ourselves to touch the most subtle chords of our being and to make them vibrate, because there will be forces that will respond by making us benefit from their knowledge.
Through Ibadat (worship), special Zikr prayers and Bandgi (meditation and contemplation), we can communicate and be heard! We have to make the sincere effort to enter the sacred silence of interiority and to understand the importance of the spiritual quest by going down to the bottom of our soul.
This Night of the Angels remains precious for introspection, awareness, offers moments of purification, forgiveness, enlightenment, contemplation, submission, renewing our act of allegiance to the Spiritual Authority of the Imam-of-the-Time.
Laylat al-Qadr is a night of the angels where Allah in His Great Mercy and Glory has concentrated His Blessings and entrusted the angels and the invisible light entities to make the night the centre of His Favours.
Laylat al-Qadr is a night that is conducive to our spiritual maturity because these hours of worship, allow us to see the treasures of knowledge and recognition.
We conclude by offering our prayers and sincere fraternal thoughts for a complete, serene and satisfying night of Laylat al-Qadr.
Date posted: April 12, 2023. Last updated: March 22, 2025.
Featured image shown at top of post: In his Khamsa, Shab-i Qadr (the Night of Power), the renowned Persian poet Amir Khusraw Dihlavi (d. 1325 CE) tells the story of a saint who made a failed attempt to stay awake until the Laylat al-Qadr. This image is taken from a folio in the Aga Khan Museum collection in Toronto, Canada.
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Born and raised in Madagascar, Mohez Nato went to France in the late 1960’s to pursue his university education. Political tensions in Madagascar prevented him from returning to his home country, where he had planned to teach and carry out research on medicinal plants. Instead, he remained in France and completed his PhD, following which he worked as a teacher-researcher in Plant Biotechnology at the University of Paris Sud XI from 1971 to 2011.
Now, in his retirement, Mohez does voluntary work giving courses in French-speaking Universities in countries like Burkina Faso, Lebanon, Benin, Algeria and Tunisia. He is also the president of a Humanitarian Association which has been active in Madagascar since 1993. Within the Ismaili community, Mohez was Secretary General of the Ismailia Association for France (with President Mohamad Peera) which organized Mawlana Hazar Imam His Highness the Aga Khan’s visit to Paris in 1980. Thereafter, he devoted time for the opening of a Jamatkhana in Antony in southern suburb of Paris, where he also held the position of Kamadia from 1981 to 1983. After the Golden Jubilee celebrations in 2007-08, Mohez was bestowed with the title of Alijah by Mawlana Hazar Imam. Mohez is married to Farida, with whom he has two daughters, Farahna and Rahima. We invite you to read his earlier piece Ode à l’Imam du Temps Présent / Ode to the Imam of the Present Time published in Barakah.
[The month of Rajab, 7th in the Islamic calendar, marks two important anniversaries — the birth of Hazrat Ali on the 13th of Rajab (which was observed on February 3, 2023, please read articles by Dr. Farouk Topan and Professor James Morris) and the Mi’raj of the Prophet Muhammad (may peace be upon him and his family) on the 27th of Rajab which will be observed on Friday, February 17. The introductory article in English and French published by Ismaili institutions in France was shared with us by Paris based Mohez Nato, and we present it with minor changes. We follow the introduction with an insightful and reflective article by Alwaez Jehangir Merchant (d. May 27, 2018) that was first published in the mid 1980’s in UK’s flagship Ismaili religious magazine, Ilm. The Prophetic tradition “I have a time with God” was the inspiration behind Alwaez’s piece. NOTE: A short description of the image shown at top of this page is given at the end of the article – Ed.]
Introduction to the Mi’raj
Six images from a total 408 from an unidentified Persian treatise on the Miʻrāj and several other topics from the Hadith (traditions) of the Prophet Muhammad. Image: US Lobrary of Congress. For more details please click https://www.loc.gov/item/2016397783/
Ismaili Muslims in Canada and many parts of the world will celebrate on Friday 17th February, the blessed night of Shab-i-Miʿrāj commemorating the night when Prophet Muhammad (peace of Allah be upon him and his family) ascended to the heavens.
Miʿrāj is an Arabic word which literally means a ‘ladder’ and refers to an experience in the life of Prophet Muhammad (may peace be upon him) which took place during the night. Thus, sometimes it is referred to as the ‘night journey’ of the Prophet. The first verse of Surah al-Isra in the Holy Qur’an says:
“Glory be to Him Who took His servant by night from the Masjid al-Haram to the Masjid al-Aqsa whose surroundings We have blessed, so that We might show him of Our signs: He is the All-hearing, the All-seeing.”
In esoteric traditions, Miʿrāj is considered the highest point of spiritual perfection an individual can attain through religion and the practice of faith. Believers long to experience a Miʿrāj, just as the Prophet experienced it. By viewing Miʿrāj symbolically as a ladder, believers are encouraged to engage in regular spiritual seeking through God’s love, prayers, piety, and discipline.
In the Ismaili Tariqah, the practice of tasbīḥ, dhikr and Bait ul-khayal, encourages believers to engage in personal spiritual search for enlightenment under the guidance of the living Imam whose guidance and blessings can lead to self-awareness, spiritual elevation and communion with God.
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French
Nous célébrerons ce vendredi 17 février la nuit bénie de Shab-i-Miʿrāj commémorant « le voyage nocturne » de notre bien-aimé Prophète Muhammad (que la paix d’Allah soit sur lui et sur sa famille).
Miʿrāj signifie littéralement « échelle » en arabe. Miʿrāj consacre une expérience spirituelle marquante dans la vie du Prophète Muhammad (que la paix d’Allah soit sur lui et sur sa famille) ayant eu lieu au cours de la nuit. Miʿrāj est ainsi parfois appelé le « voyage de nuit » du Prophète. Dans le premier verset de la sourate al-Isra, Allah dit:
«Gloire à Lui qui a fait voyager de nuit Son serviteur de la Mosquée Sacrée (Masjid al-Haram) à la Mosquée Très-Eloignée (Masjid al-Aqsa) dont nous avons béni les alentours, et ceci afin que Nous puissions lui montrer certains de Nos signes : Il est Celui qui entend et qui voit parfaitement.»
Dans les traditions ésotériques, Miʿrāj est considéré comme le sommet de la perfection spirituelle qu’un individu peut atteindre à travers la religion et la pratique de la foi. Les croyants aspirent à vivre un Miʿrāj, tout comme le Prophète l’a vécu. En considérant Miʿrāj symboliquement comme une échelle, les croyants sont encouragés à s’engager dans une recherche spirituelle régulière à travers l’amour de Dieu, les prières, la piété et la discipline.
Dans la Tariqah Ismailie, la pratique du tasbīḥ, du dhikr et du Bait ul-khayal, encourage les croyants à s’engager dans une quête spirituelle personnelle pour l’illumination sous la direction de l’Imam du Temps dont les directives et les bénédictions peuvent nous aider à l’élévation spirituelle, à l’éveil et à l’union avec Dieu.
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li ma’a Allah waqt – I have a time with God
Fragment from page 7 of the Bustan of Sadi. The last two lines of poetry on this page extol the Prophet’s miraculous ascension to the heavens (mi’raj): One night he sat (on his flying steed Buraq) and passed through the heavens. / In majesty and grandeur, he exceeded the angels. / So impulsive, he urged (his steed) into the plain of closeness (to God) / While Gabriel remained behind him at the Lote Tree (of the Limit). Image: Wikipedia.
BY LATE JEHANGIR A. MERCHANT
While Muslim artists created marvellous miniatures depicting the Prophet’s mi’raj (ascension) between arrays of fanciful clouds in gold and radiant colours with delightful angels serving him, Muslim poets in their admiration of the event soared high into their imaginative world and portrayed the Prophet in all his glory, flying through the seven heavens to the Mysterious Beyond in the Holy Presence of his God. Over time, a considerable amount of literature grew around the mi’raj of the Prophet. The following is one such expression which can be found among esoteric circles in Islam:
God sent out Gabriel:
“My Muhammad shall come!” He said. “Take Buraq, draw it before him, My Muhammad shall mount!” He said.
“He shall go to the city of Medina, In front of him angels shall fly. The door of paradise shall open, My Muhammad shall enter,” He said.
“My Muhammad shall come, shall come, He shall see and look at My Throne; He shall pluck the roses of Paradise, My Muhammad shall smell them,” He said…’ [1]
The original theme of Prophet Muhammad’s (s.a.s.) mi’raj upon which the wealth of mi’raj literature has grown, including the above excerpts, is referred to very briefly in the opening verse of chapter 17 of the Holy Qur’an entitled al-Isra (The Nocturnal Journey). [2] It says:
“Glory be to Him Who carried His servant by night from the Sacred Place of Worship (al-masjid al-haram) to the Far Distant Place of Worship (al-masjid al-aqsa) [3] whose precincts We have blessed, that We might show him Our signs. Lo! He alone is the Hearer, the Seer.”
The theme is further expanded in the first eighteen verses of Chapter 53, al-Najm (The Star):
“By the star when it sets, your compatriot errs not, nor is he deceived; nor does he speak of (his own) desire. It is nothing save an inspiration that is inspired, which One of Mighty Powers has taught him, endued with Wisdom. And he grew clear to view when he was on the uppermost horizon. Then he drew near and came closer till he was at the distance of two bows-length or even closer.
“And He revealed unto His servant that which He revealed. His heart lied not (in seeing) what he saw.
“Do you then dispute with him concerning what he saw? And indeed, he had seen Him yet another time, near the Lote Tree (Sidrat al-muntaha) [4] of the utmost boundary, near which is the Garden of Repose (jannat al-ma’wa). When the Lote Tree was shrouded (in mystery), his sight swerved not, nor did it wander. Verily he saw the greatest of the signs of his Lord.”
While the Hoy Qur’an doesn’t speak of the event any more than what we have quoted, the version of the event in the books of Hadith is more detailed. However, the mysterious words and phrases mentioned in the quoted Qur’anic verses such as the Sacred Place of Worship (al-masjid al-haram), the Far Distant Place of Worship (al-masjid al-aqsa) , the Lote Tree of the utmost boundary (sidrat al-muntaha), the Garden of Repose (jannat al-ma ‘wa) go unexplained, as do the references in the literary expressions and the Hadith to the mount of the Prophet (Buraq), the ladder (al-mi’raj) and so on. In this short essay, I wish to offer my interpretation about these terms.
There have been exoteric and esoteric interpretations of mi’raj among Muslims. According to the esoteric interpretation, the mi’raj was a spiritual journey; it was a fitting example of a mystical experience, a breaking through into the unseen world, and a symbol of the rise of the soul from the bonds of the material world to the heights of mystical knowledge through the temple of the heart as noted in the following verses:
“On the path of God Two places of worship mark the stages. The material temple, And the temple of the heart, Make your best endeavour To worship at the temple of the heart”. [5]
The Ismaili missionary Pir Shams, in speaking of the heart, says:
…dil manhe deval pujiye Ane dil manhe dev dwar; Dil manhe sanhiya aap vasey, Dil manhe apey didar-re.
Translation:
In the heart worship your Lord, In the heart is the Lord’s abode; In the heart the Lord dwells, In the heart His Face unveils.
The fulfillment of ritual polishing and worshiping in this inner sanctuary of the heart is symbolized by the Prophet’s retirement from his prayers. The journey begins in the heart, the Sacred Place of Worship (al-masjid al-haram). Love is represented by the celestial steed (Buraq) that carries the Prophet to a place in heaven (at-masjid al-aqsa, the Far Distant Place of Worship) where the angels sing praises of Allah.
The Love that we speak of here is divine, and it reminds the soul of its eternal home and leads it to the overwhelming vision of the Divine Light. Rumi says:
Love entered the mosque and said: “o master and guide, Tear the shackles of existence — why are you still in the fetters of the prayer rug? Let your heart not tremble because of the blow of my sword; Put down your head if you want to travel from knowing to seeing!” [6]
Buraq, the heavenly mount of the Prophet, is the symbol of Love. It has strong wings which carry the lover toward the roof of the Beloved:
That is Love, to fly heavenward, To tear a hundred veils in every moment….[7]
The Prophet enters the temple in heaven (al-masjid, al-aqsa) and sees the assembly of Angels and Prophets and receives the salute of welcome from each of them in turn. Then he is brought three vessels containing wine, honey and milk. He drinks the milk, upon which Gabriel said to him, “O Muhammad! You have been rightly guided.” The contents of the three vessels respectively represent the three states — the state of ‘intoxication’ as in the case of the mystics, the state of ‘annihilation’ (fana) as experienced by Moses who fell senseless to the ground while God revealed Himself at the mountain [8] and the state of ‘prophetic sobriety’ as shown by the Prophet who returns from the Divine Presence without fainting.
Now begins the ascension by means of a ladder (al-ma‘arij) of sublime beauty, to the seventh heaven and into the presence of God.
“I turned my face and looked upward; I found a ladder (al-ma‘arij) with alternate rungs of silver and gold” – Prophet Muhammad. [9]
The aspiring soul climbs the ladder that leads to the roof of the Beloved and instantly finds itself in a sate of awe and bewilderment as it recognises that:
“He (Allah) is the Lord of the Ways of Ascent (Dhu ‘l-ma‘arij) by which the Angels and the Spirits ascend unto Him in a day whereof the measure is fifty thousand years.” (Holy Qur’an, 70:3-4)
While ascent (al-ma’arij) in its simple meaning gives a clue to the upward direction of the Prophet’s journey, it proclaims very emphatically that if God has placed man on this earth, He has also set up a ladder for man to climb up to Him. No wonder Allah calls Himself the Lord of the Ways of Ascent (Dhu ’l-ma‘arij).
The rungs of ladder of silver and gold are spiritual stations which are interconnected, yet individually they are distinct and different from each other. Like each step of a ladder, each spiritual station is a rallying point in which the experience of the previous station finds its completion, but where at the same time there is a new level of development and a new departure. It would be wrong to assume each station as an entirely separate experience. There is interpenetration and, what is more, progress is an interrupted climb, it is oscillatory, swinging between the higher and lower spiritual stations:
“(He knows) all that comes down from heaven and all that ascends to it.” (Holy Qur’an, 57:4)
The Prophet and Angel Gabriel arrive at the ‘Lote Tree of the utmost boundary’ (sidrat al-muntaha) at which point Gabriel declares his inability to continue the journey. Rumi explains this as the weakness of the discursive reason which, though useful as a guide on the initial steps of the Path, becomes useless once the seeker has reached the Chamber of Union:
“Reason speaks, like Gabriel: O Ahmad, If I advance one step, He will burn me.” (Mathnavi, 1:1066)
Ibn al-Arabi, the great Muslim mystic and philosopher attributes ascension to the contemplation and love for the Divine, rather than reason. In his Futuhat (ii: 356-375), he makes a believer and a philosopher journey together, but the philosopher stops at the seventh whilst the believer journeys on to feast in the Divine Presence of His Creator.
Beyond the ‘Lote Tree of the utmost boundary’ the Prophet journeys alone. It is the precinct of God Himself. The Prophet experiences the Divine Presence as a column of infinite veils of Light, denied to Gabriel who says:
“Between me and Him (God) are 70,000 veils of Light.”
But soon, for the Prophet, the Supreme Mystery was to unfold Itself. A drama is enacted. The Prophet asks that the eye of the heart be opened in him, and like Moses, he supplicates: “…My Lord! reveal Yourself to me, that I may look upon You.”
He is not to be denied the Vision. A Voice summons him:
“O soul at peace! Return unto your Lord, well-pleased, and pleasing in His Sight…” (Holy Qur’an, 89:27),
and the Prophet enters the Garden of Repose (jannat al-ma’wa). But the Voice summons again: “Come yet nearer.”
He does not see, nor does he apprehend. There is Silence, all-engulfing Silence. There is nothing for him to do, but to draw near and go closer till he is at a distance of two bows-length or even closer. Again the Voice speaks: “Ask,” and the Prophet prays again: “My Lord! reveal Yourself to me, that I may look upon You.”
And He, The Lord of Majesty and Reverence, reveals Himself unto His servant, that which He wishes to reveal. The Prophet’s eyes do not swerve and nor do they wander. He sees the greatest of the signs of his Lord — His Vision.
When the Prophet returns from this spiritual journey of the ‘Far Distant Place of Worship’ and the ‘Proximity of God’, the bed on which he had laid was still warm. This explains the secret of the “Eternal Now in God.” In this connection the Prophet has said:
“I have a time with God” (li ma’a Allah waqt).
In spiritual life, serial time no longer exists. The moment a soul breaks through created time and reaches the ‘Eternal Now in God’, everything created is annihilated in its experience. The serial time is torn. Finally, the Prophet says: “And He revealed to me secrets that I am not allowed to communicate to you.”
His yearning for the ‘exalted station’ becomes intense, and as often as he feels this longing he turns to Bilal and says: “O Bilal, comfort us by the call to prayer.” Thus to the Prophet every time of prayer is an ascension (mi’raj) and a new nearness to God.
The mystical interpretation of the mi’raj is all the more revealing, since:
“…The Prophet, although created as the most perfect being, still remains a servant…The opening words of Sura 17 – ‘praised be He Who travelled with His servant at night’ – indicate that even in the moment of rapture the Prophet is still called abduhu, ‘His Servant.’ That implies that ‘servant’ is the highest possible name for a human being who, however, is able to speak to God without being extinguished.” [10]
The Prophet’s journey beyond the ‘Lote Tree of the utmost boundary’, all by himself, is an affirmation of the exalted destiny of man:
“Although Adam had not got wings, yet he has reached a place that was not destined even for angels.” [11]
And as by the verse “You have indeed in the Apostle of God a beautiful pattern of conduct,” (Holy Qur’an, 33:21), Prophet Muhammad (s.a.s.) is made an example to be followed; his mi’raj, to the believers, is indicative of the rise of the soul from the plane of material existence to the proximity of God.
“You have been in the station of dust, you have made a hidden journey: When you have reached the state of Adam, be careful lest you establish yourself there; You continue the journey, and you travel up to heaven, And you move bit by bit so that God may give you freedom.” [12]
Date originally posted: June 13, 2012. Last updated: February 16, 2023.
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Featured image at top of page: The images featured at the top of this page belong to a 16th-century manuscript containing an early copy of the mystical work by Najm Al-Dīn Muhammad ibn Ahmad Al-Ghayṭī (died 1573) entitled Kitāb al-ibtihāj bil-kalām ‘alà al-Isrā’ wal-Mi’rāj (The book of delight at the discussion of the night journey and ascension of the Prophet Muhammad.) The author of the work was a religious scholar who lived in Cairo. This manuscript copy, made before the original author’s death, is especially significant for its age, having been created in AH 979 (AD 1571). For a full description of the manuscript and to view all 76 images please click LOC Item 2021667187
[1]. Yunus Emre, Divan, p575, CCLIV quoted in Poetry in Honour of the Prophet by Annemarie Schimmel in As Through a Veil Mystical Poetry in Islam, p.1 83, Columbia University Press, New York, 1982.
[2]. The chapter gets its title ‘al-isra’ from the first verse itself Subhanal lazi asra hi abdihi lailan, “Glory be to Him Who carried His servant by night…”.
[3].al-masjid al-haram in its exoteric interpretation is the Holy Ka’ba at Makkah and al-masjid al-aqsa is the Mosque of Jerusalem which was the Qibla of the Muslims until about 16 months after Hijra when Ka’ba was established as the Qibla. While commanding the highest respect of all Muslims, they are also given an esoteric interpretation by many Muslims.
[4]. In ancient times, Arabs often planted a tree to mark the end of a road. The cosmic tree or lote tree which is also called the “tree of the extreme limit” marks the end of the universe. The Prophet described the lote tree as a large tree not resembling any of the trees of paradise. The tree has an infinite number of branches, and every branch has an infinite number of leaves and an angel sits on each leaf. Springs of water, milk, wine and honey flow from the trunk. See The Islamic World edited by John Esposito and Abdulhussein Sachedina, p.117, Oxford University Press.
[5].The Persian Mystics, Wisdom of the East Series, p.35.
[6]. Mawlana Rumi, Diwan-i Kabir, quoted in As Through a Veil Mystical Poetry in Islam by Annemarie Schimmel, p.129,130, Columbia University Press, New York 1982.
[7].ibid, p.130.
[8]. “And when Moses came at the appointed time and his Lord had spoken to him, he said: ‘My Lord! reveal Yourself to me, that I may look upon You’. He said: ‘You will not see Me, but look upon the mountain; if it remains firm in its place, then only will you see Me.’ And when his Lord revealed His Glory to the mountain, He crushed it to fine dust. Moses fell down senseless, and when he came to himself he said: ‘Glory be to You! I turn unto You in repentance. I am the first of the believers.” (Holy Qur’an, 7:143)
[9]. Henry Corbin, Avicenna and the Visionary Recital, p. 1 74, Spring Publications, Texas.
[10].Mystical Dimensions, p.220.
[11]. Khwaja Mir Dard, Urdu Diwan, ed. Khalil ur-Rahman Da’udi, Lahore, 1962 quoted in Mystical Dimensions.
[12]. Mawlana Rumi, Diwan-i Kabir, v.2837, quoted in The Triumphal Sun by Annemarie Schimmel, East-West Publications, The Hague, 1978.
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This piece by Jehangir Merchant is a revision of the original piece which first appeared in the March 1985 issue of Ilm (Volume 9, Number 2) published by the Shia Imami Ismaili Tariqah and Religious Education Board for the United Kingdom. Alwaez Jehangir edited and contributed several articles for the flagship Ismaili magazine during his long tenure with the UK institution. His other articles on this website include:
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