One of the ways in which Ismailis have expressed their identity wherever they have lived is through their places of prayer, known today as the Jamatkhana. Other Muslim communities give their religious buildings different names: from ribat and zawiyya to khanaqa. And, in addition, there are other places where Muslims of all interpretations can come together, such as non-denominational mosques.
Imam Shah Karim al-Husayni Aga Khan IV,
(Toronto Ismaili Centre Opening Ceremony, Toronto, September 12, 2014, Read at NanoWisdoms)
“The night of mi’raj is 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’raj considers this understanding as symbolic of a deeper, esoteric (batin) explanation, or ta’wil. Read more below.
Come, I will show you that which is truly the House of God,
Not what you imagine to be the House of God.
Is a House of stone more sacred than the chosen guide
[Muhammad] who established the House?
Sayyidna al-Mu’ayyad al-Shirazi
(Diwan al-Mu’ayyad, tr. M. Adra, Mount of Knowledge, Sword of Eloquence , 189)