"Ismailism pioneered the most daring metaphysical thought in Islam. Its voice, at once original and traditional, should be heard again today — a task of which it seems that the young Ismā‘īlīs are aware." (Henry Corbin)
There are two levels of time: Physical Time called Zaman and Spiritual Time called ‘Asr. This is why Mawlana Hazar Imam is Sahib al-Zaman wa’l-‘Asr, meaning, “Master of Physical Time and Spiritual Time.”
Spiritual Time is the desire, experience, and spiritual motion of the Universal Soul and its particular souls towards attaining self-perfection at the rank of the Universal Intellect. Spiritual time, the life of the Soul, is the cause of the existence of the physical world of bodies. The mental “time” that a human beings experience when deep in thought, in dreams, in the moments of sheer happiness and spiritual contemplation, in near death experiences, is spiritual time. The evolution of the human soul from imperfection to the perfection of all virtues and the recognition of God is “spiritual time.”
Physical time is the motion of physical bodies and it’s existence depends on physical bodies. The perception of physical time is only…
The Second International Ismaili Studies Conference is being held at Carletion University on March 9-10, 2017. The Conference Convener and Organizer is Professor Karim H. Karim of Carleton University and the Conference Coordinator is Nasreen Rajani. Below is the conference program as copied from the Official Conference Website.
“The night of mi’rajis the one on which the Prophet revisited his original abode … It is not that only Hazrat ‘Ali’s progeny can attain this status. Whoever is determined enough will be able to reach the goal. It can come in stages, through repeated efforts.”
– Imam Sultan Muhammad Shah Aga Khan III, (September 29, 1899)
In the traditional, exoteric (zahir) understanding of Mi’raj(ascension), the Prophet Muhammad travels from the Ka’bah in Makkah to the Sacred Masjid in Jerusalem on the winged horse Buraq. In Jerusalem, after the Prophet Muhammad led a prayer of all Prophets, Buraq ascended with the Prophet through the seven heavens, after which the Prophet experienced his vision of Allah. However, in Ismaili philosophy, the mi’rajconsiders this understanding as symbolic of a deeper, esoteric (batin) explanation, or ta’wil. Read more below.
Ismaili Gnosis presents the Story of Imamat Day through pictures and quotes from Imam Sultan Muhammad Shah and Mawlana Hazar Imam. On July 11, 1957, Imam Shah Karim al-Husayni Aga Khan IV succeeded his grandfather Imam Sultan Muhammad Shah Aga Khan III as the hereditary Imam of the Shia Ismaili Muslims. Shia Ismaili Muslims around the world commemorate July 11 every year as Imamat Day or Yawm al-Imamah. Check out the Story of Imamat Day by following Ismaili Gnosis on Instagram – www.instagram.com/ismaili.gnosis or on the Ismaili Gnosis Facebook Page.
The Ismaili Gnosis Book Club is an online platform for Ismailis to discuss a book with a particular interest to Ismailis. We discuss a chapter at a time and bring in relevant pictures, newspaper clippings, articles and other book excerpts to add context to the quote being discussed.
Currently we are reading Mowlana Sultan Muhammad Shah’s Memoirs. A book that people may be aware of or even read previously but that they are now able to study in detail with the thoughts, ideas and comments of Ismailis around the world.
Reports and pictures from first ever “Ismaili Studies Conference” at University of Chicago. Full program of presentation topics is available at the link above. It is recommended that the commentary below be read with the program.
According to Muslim tradition, the Prophet Muḥammad received the first revelations of the Holy Qur’ān on the Night of Power (laylat al-qadr) which is vividly described in the ṣūrahs below:
Verily, We sent it down in the Night of Power And how can we tell you what is the Night of Power? The Night of Power is greater than a thousand months. The Angels and the Spirit descend in it by the permission of their Lord for every affair. Peace it is, until the rising of the dawn. (Ṣūrah al-Qadr – 97:1-5)
“The command to recite the Name of the Lord seems to refer to a certain act of devotion… The interpretation…according to which Ṣūratal-‘Alaq urges the prophet to praise the Name of his Lord, was almost utterly forgotten.” (Uri Rubin)
“Al-Sijistāni holds that prophethood does not suddenly come into conjunction with just any prophet; rather, the prophet must experience significant change in his spiritual status.” (Shin Nomoto)
According to traditional interpretations, the verse (iqra bi-smi rabbika) instructs the Prophet to readthe verses of the Qur’ān. But there is anotherwayof understanding these verses, based on early Muslim tradition and sources, which yields a different interpretation and in turn reveals the spiritual secrets of the prophetic mission.
Chandraat has always been about checks and balances. My mother would open her accounting log and record my parents’ earnings, deduct the amount for Dasond, and then distribute individual allowances.
If it was the Chandraat after Bakra Eid, then my brother and I would emulate my mom’s accounting practice, each setting aside $12.50 for Dasond and filling out deposit slips for the remaining $87.50. For me, giving Dasond was a joyful dance of gratitude, as it provided an opportunity for me to share the wealth and spend in the way of my Lord.
Du’a and Dasond are both obligatory and inseparable in the Ismaili Tariqah of Islam. Together they constitute the Cycle of Sustenance in the physical world. One without the other is simply incomplete.
Du’a, symbolized by the Whirling Dervish’s upward-facing right palm, is a spiritual gesture to ask for and receive sustenance from the Sustainer of…