Prayers and its Importance - · PDF filePrayers and its Importance in our Lives –Farameen ... man without prayers is a man who has no use ... the angel gets a chance to act,

Prayers and Its Importance

Divine Remembrance

Prayers and its Importance

Table of content

Chapter One: Prayers and its Importance in our Lives

1. Prayers and its Importance in our Lives –Farameen 1

2. Prayers and its Importance in our Lives –Hadith and Qur’an 3

3. Barakat of Ibadat 4

4. Why should we do Zikr-u Ibadat? 5

5. The General Conditions of Ibadat 6

6. Special Conditions of Ibadat 8

7. The Method/Procedure of Ibadat 13

Chapter Two: Divine Remembrance

1. Various Kinds of Zikr 19

2. Kinds of Zikr –Explanation 20

3. Giryah-u zari – A Divine Medicine 24

4. Rapid Remembrance 28

5. Philosophy of some common Tasbihats 30

Chapter Three: Mubarak Farameen

1. Mawlana Sultan Muhammad Shah (s.a.) on Meditation 39

2. Farameen for The Spiritual Progress of Children 42

3. Farameen on Spiritual Progress 43

Prayers and its Importance

“Prayers and its Importance in our lives” Part 1

FARAMEEN - REGULAR PRAYER :

If you know your Duca, then you can be sure that whatever problems you have, whatever difficulties you have, whatever sorrow you have, you will always get happiness from your prayers, and I want all of you always to remember this. Nairobi, 7th September, 1963

I would also like that each and every one of you should remember that you must be regular in your prayers, for this is what will remind you of the shortness of this life and the greatness of the life hereafter. I would like you to be strong and courageous in adversity, to be humble in success and understand that this success is not only due to human intelligence. I do not want my spiritual children to forget that life on this earth is but a very short passage in eternity, and you must not believe that you are here for what is only one existence and that thereafter you have to account for nothing. It is most important that you should be regular in prayers and I insist on this because I know my Jamat will understand this, and that they will get from prayers and from observance of their religious duties that happiness which cannot be found anywhere else nor be replaced by anything else. Lahore, 25th November, 1964

Divine remembrance is like a rope hung between divinity and humanity. It is like a spiritual bridge, or in other words a straight path on which the light of guidance increases step by step and stage by stage. Thus through Divine remembrance, the eternal link of the Creator and the creature is renewed every time. In the remembrance of God, there is a luminous world like Paradise, the wonders and marvels of which are beyond description and in it lay the priceless treasures of the Fana Fi- Allah i.e being one with God Almighty.

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“Prayers and its Importance in our lives”

Part 2

Farameen:

I am watching you everyday, every single day of the year. I follow your success or your failure with great interest and I want you to know that I wish you to succeed. So work hard, come to Jamatkhana regularly, for a man without prayers is a man who has no use on this earth. So come to Jamatkhana, practice your Faith regularly and work hard. I give to you my most affectionate blessings. Remember to pray and work hard. Khanavadan, Khanavadan. Nairobi, 10th December, 1961

There is only one sure key to happiness and that is prayer. Most of you will know that if you have a difficult time or if you have some personal unhappiness, the only real source of healing is prayer. Now, you cannot turn to prayer only when times are difficult: you must pray also when times are good. Nairobi, 13th October, 1959

Divine remembrance is among the additional prayers (nawafil). It is extremely necessary to know its supreme purpose, so that, those who want its everlasting wealth, may be sure of its blessed and sacred results. Thus it is said in Bukhari, Kitabu’r –riqaq, Chapter 844, Hadith 1422:

“My servant always seeks My closeness through additional prayers until I love him. When I love him, I become his ear with which he hears, and I become his eye with which he sees and I become his hand with which he grasps and I become his foot by which he walks”.

The practical model of the above supreme bliss are first the Prophets and Imams and then this is an invitation for every Murid to follow their practice.

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Part 3

According to the Qur’an, the satisfaction of the heart is attained from the blessings of Divine remembrance, as is said in verse:

Surah 13/ Verse 28: “Verily in the remembrance of God do the hearts find satisfaction”.

Two companions are appointed for every human heart: one is the angel and the other is the devil. It is obvious that as a result of Divine remembrance, the angel gets a chance to act, and contrary to it, from its negligence, the devil as this following Qur’anic verse testifies to it:

Surah 43 Verse 36:

“And whoso blinds himself to the remembrance of the Beneficent, to him we assign a devil who becomes his friend (in every breath)”.

The other side of this Divine law is that, whoso remembers God, for him is assigned an angel, so that, there should not be any defect in Divine justice and equity.

The voice of prayers, knowledge and wisdom, is medicine, healing and health for the human heart. Contrary to this, the voice of the devil, whether from mankind or jinn (6: 112), is sickness for it. Therefore, every wise Muslim should keep their heart immersed in the echo of Divine remembrance and thereby, the whispering of the devil is stopped and the angel casts a luminous tawfiq-u ta’yid (spiritual help) (58:22).

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Part 4

• Why should we do Prayers/ cIbadat • How may one achieve success in cIbadat? • Why is one distracted while engaged in Prayers/cIbadat • Why do various types of worldly thoughts occur immediately at the

beginning of the cIbadat of God, despite the fact that we do not wish this to be the case?

• How do we prepare for the cIbadat? • What is the possibility of progress in cIbadat?

Most people complain that they engage in ‘Ibadat for extended periods of time, but nonetheless they are unable to achieve any special spiritual progress. Generally, the reason for this is that they are unaware of the science of ‘Ibadat/ bandagi.

In our religion actions stands for the body and knowledge for the spirit. Therefore cIbadat is action and is in the status of a body which needs the spirit of knowledge and wisdom.

The one who is occupied in the remembrance of God should be aware of all its benefits and hence practice accordingly, so that in the combination of knowledge and practice he may achieve success quickly.

The Barakat (blessings of ‘Ibadat):

‘Ibadat is done through the sacred and blessed name of God (Ism-i Aczam). According to the teachings of the Qur’an, there are limitless hidden treasures of blessings, such as knowledge, wisdom, guidance and infinite other favors in the blessed name of God. See Qur’anic verse (55:78): O! Prophet! The name of thy Lord, Who is Mighty and Glorious, is blessed.”

An example of Barakat (Blessings):

The example of the blessings and mercies of the sacred ‘Ibadat of God is that of clean and clear water which comes down from the sky. For according to the Qur’anic verse (50/9) water is regarded as the source of material blessings as through water the entire world becomes fertile and prosperous, and comes to life. Here the esoteric meaning of water is ‘Ibadat of Ism-i Aczam, whereby the spirit of faith becomes prosperous and the real life of mu’min is made possible.

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Part 5

• Why should we do Zikr-u cIbadat?

‘Ibadat and Hazrat Adam:

It was through the blessings achieved by the ‘Ibadat of the Ism-i Aczam that Adam’s repentance was accepted and he became the vicegerent of God on earth and the object of prostration of the angels.

‘Ibadat/ Zikr and Hazrat Muhammad & his Progeny:

The Prophet used to remember the Ism-i Aczam before and after attaining to the status of Prophet hood, therefore God gave him the title of “Zikr”.

Thus the Prophet in his own blessed period was the living Ism-i Aczam and miraculous Zikr of God. Further every Imam, in his own time is the present and living Ism-i Aczam of God. For the Imam holds the vicegerency and representation of God and the Prophet. Therefore, the endless treasures of the blessings and mercies of God and the Prophet are entrusted only to the Imam.

It is interesting to note that Qur’an literally means recital and one of its title is Zikr. Since the Prophet used to remember God by reciting the Ism-i Aczam, as a result of which holy Qur’an was revealed, therefore the Book is called the Qur’an.

Qur’an is called Zikr because the spirituality, guidance and the miracles of the holy Qur’an could be experienced only by the ‘Ibadat of Ism-i Aczam i.e through Baitu’l Khayal. As is said in the surah (the Moon): “And indeed We have made the Qur’an easy to remember; but is there any that remembers.” (54:17).

To make the Qur’an easy to remember means that the God has encompassed the miracles of the Qur’an in the Ism-i Aczam. From this we can appreciate how innumerable are the mercies and blessings contained in the blessed ‘Ibadat of Ism-i Aczam whether it be in Word (bol) or in the form of living guide (Prophets & Imams).

The Barakat of Both Worlds:

In the Qur’anic verse it is said: “Indeed both the physical world and the spiritual world belongs to Him. Blessed is Allah, the Lord of the worlds”. (7:54).

In this verse it is alluded that the infinite blessings and mercies of the Lord of the worlds are spread in both the physical and spiritual worlds, the keys of which are, as mentioned above, in the remembrance of the blessed and holy name of God - Ism-i Aczam .

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Part 6

The General Conditions of ‘Ibadat

1. According to the teachings and guidance of our faith a mu’min must adorn himself with good manners and with the attributes of righteousness.

2. Source of Goodness:

Is first of all intention, then word (or speech), and finally action and therein is the welfare and success of both the worlds.

3. Word and Work:

If one wishes to go into the details of religion, then one has to take into consideration many things. But if one wants to define religion succinctly, then it can be epitomized into two words: Word and Work. That is to say that the name of religion is pure words and good deeds. As is said in the Qur’an: “Unto Him ascends good word and the good deed raises it up (elevates it) (35/1)”. The “word” here includes intention, faith, worship, remembrance and knowledge. And whatever the word may be, it cannot reach the presence of God without good deed. This means that the remembering mu’min, in addition to the remembrance, also necessarily perform good deeds so that he may achieve the proximity and nearness of the holy light of God.

It is said in the Qur’an: “Who is better in speech than one who calls (men) to God and does good deed, and says: Lo! I am of those who surrender (unto Him)”(41:33). Here “call to God” implies remembrance, not only in the sense that God is called upon therein, but also in the sense that man calls his own soul to God thereby. But whatever may be the purpose of this calling; it can only be accepted and can only achieve its purpose when it is accompanied by good deeds.

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Part 7

The General Conditions of ‘Ibadat

Work and Pleasure of God: It is possible that a person remembers God for no purpose and intention other than for the pleasure, love of God or spiritual elevation. But he should understand that His pleasure, love and the spiritual elevation can be achieved only through following His command and order. Therefore, both the word and work of a mu’min should be in accordance with the principles of the religion.

Work and cibadat: It is also possible that a simple person may separate himself from his family and society, and occupies himself in the ‘Ibadat of God in a secluded corner with the notion that the entire cibadat lies in engaging in ‘Ibadat in seclusion. cibadat, however, is in a sense a form of slavery, and the true slavery of a slave is that in which he performs all the duties in and out of the house, according to the command of his Lord such as the rights of his parents, his wife and children, his relatives and neighbors, the poor, needy and sick, the rights of society, community, nation and country upon him. How then could the spiritual progress or elevation of such a person who has escaped from all these rights of others upon him be possible? Those are rights, which God and the Prophet had ordained and from the fulfillment of which good deeds are set up. This shows not only the importance and benefit of good deeds but also shows why monasticism is prohibited in Islam. For that much spiritual benefit cannot be achieved in monasticism which can be achieved in living together in the community. This example proves that the cibadat in the sense of slavery of God comprises all words (prayers) and deeds (responsibilities) pertaining to religion.

Nothing in Religion is useless: When an intelligent person ponders on the manufacturing system of a ship, a motor car or a machine, he cannot say that such and such part or such and such thing is useless and superfluous. For he knows that all its small and large parts are necessary in their own place, and that not one of them is unnecessary. The same example is applicable to the holy commands of the religion, in which whatever minor or major commands there are, are useful and fruitful, and none of them are considered useless. Therefore it is imperative to put into practice every command of religion.

Example of a Boat: If a person complies with either the word and or the work of religion while neglecting the other, then such a person can be likened to an ignorant and inexperienced sailor who in order to sail his boat to its destination, rows it only with one oar and does not use the other. Consequently, instead of going ahead the boat continues to move in a circle. The ignorant sailor thinks that the boat is moving to the desired destination. From this example one can appreciate how great a mistake and failure there lies in adopting either the word or the work of religion and neglecting the other.

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"Prayers and its Importance in our lives"

Part 8

Special Conditions of ‘Ibadat

Here we will mention the special conditions of ‘Ibadat, so that every remembering mu’min may have a sound knowledge of the subtleties and intricacies of this magnificent work!

Remembrance and Permission (‘Ibadat awr idhn):

It is extremely important to note that the secret of progress and success in the remembrance of God lies in permission and leave from the center of guidance. Otherwise, the door of real spiritualism does not open, as is evident from the teachings of the holy Qur’an, that permission is one of the special principles of Islam.

As God says in Surah 24/ Verse 62: “Those who ask for your leave (Prophets & Imams) are those who believe in God and His Messenger (Prophets & Imams); so when they ask for your leave, for some business of their, give leave to those of them whom you wish, and ask God for their forgiveness”.

This blessed verse reveals that to take permission from the center of guidance that is Prophets & Imam of the Time is not only among the characteristics of true believers, but it is a special order to the Messenger to grant permission for special kinds of religious works to those of the believers whom they wish to. Further, they should ask God for the forgiveness of their sins, so that God may grant them success and barakat (increase) in these deeds.

Fixation of Ism-i Aczam

If God is called upon by any of His names, He hears, and every name is a kind of ‘Ibadat, which is a source of reward. All His names are beautiful and great. But in spite of this fact, the concept of Ism-i Aczam, i.e. the supreme and greatest Names, is also entirely true and correct, for the Ism-i Aczam is fixed according to the stages of spiritualism, which is best known to God, the Prophet and the holder of (Divine) authority i.e. the Imam of the time.

Here it is important to note that if a person continues to remember all the 99 names of God without confessing the prophecy of the Prophet Muhammad, it is obvious that he/she will not receive the light (Nur), this establishes the fact that in Islam, Ism-i Aczam is first and foremost is the living personality of the Hadi-i Zaman (guide of the time). Thus for any spiritual progress to occur it is imperative to have faith and love for the Imam of the time.

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Part 9


‘Ibadat & Intention:

In Islam no word or work is accepted without the sincerity of intention. Therefore one of the special conditions of the ‘Ibadat-i ilahi is the purity of intention, which is to remember God with the intention of spiritual elevation & proximity and nearness of God & particularly of obtaining His pleasure!

‘Ibadat and Rising at Night:

The wise Qur’an has highly praised rising at night, i.e. Bandagi at night. It is clearly praised in Surah “Muzammil” that owing to the practice of bandagi at night, the carnal soul becomes subdued and is trampled upon and consequently the chain of ‘Ibadat remains continuous.

‘Ibadat and Giryah-u zari Giryah-u zari means weeping and crying of a mu’min in the presence of Imam-i Zaman (like our Pirs did as they wrote Ventis); demonstration of humility with remorse for one’s sins; and begging for pardon & forgiveness & guidance & mercy from the divine court of the Imam-i Zaman. This mode of giryah-u zari is not only the correct form of repenting from all kinds of sins, but also the basis and foundation of righteousness (taqwa) and humility and the best control of pride and arrogance. ‘Ibadat and Prayers (Duca) Prayer is one of the most valuable capacities of a mu’min and is indeed his best faculty. The study of the Qur’anic verses pertaining to the prayers show that prayer is very essential for the people of faith and they benefit from it at all times and on all occasions, particularly, when they are confronted with hardship and difficult tasks.

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Part 10


‘Ibadat and Diet

Any mu'min who wants to reach to the spiritual treasures of Bandagi has to be very careful about manners related to it. Among these manners, one is that he should eat and drink things that are lawful and permissible in Islam. A mu'min never eats unlawful things. Even within lawful things he is very careful, that is to say he does not fill his stomach with food, lest laziness, inattentiveness and sleep gain the upper hand during ‘Ibadat, He must keep this in mind particularly in the evening, so that he may arise in the night on time for the Bandagi and is able to continue the chain of ‘Ibadat peacefully. Otherwise, numerous obstacles and obstructions come during the Bandagi.

‘Ibadat and Sleep

As it is utterly necessary for a mu'min engaging in ‘Ibadat to be cautious and moderate in his eating and drinking habits, so does he have to be careful with regard to sleeping, for, owing to lying down for a long time in the state of sleep, the spirit of faith becomes very weak, because sleep is a kind of death. This is why in the Qur'an while praising mu'mins it is said: “They are in the habit of sleeping but little of the night" (51:17). There is a great divine wisdom even in this short sleep, for to a great extent the heart and the mind of man are relieved from worldly ideas and thoughts of the whole day; at the same time fatigue and tiredness are removed and the temperament becomes fresh. Therefore, one should sleep for some time peacefully, lying down, and if there is no compulsion to engage in any special work, one should sleep on time at night and should wake up at the fixed time without any delay. But it is a different matter if occasionally the assembly of ‘Ibadat continues from evening until morning, which is alluded to in the Qur'an in verse (76:26).

It is important to note why bandagi is performed early in the morning. This is because the cibadat engaged in after sleeping for a while, is far better than that which is conducted during the evening, since during sleep, a great part of the worldly notions and thoughts occupying the mu'min during the whole day are erased from his heart and mind. Thus in the chapter muzammil (73) a mu'min is commanded to sleep for a while and then to get up for bandagi. And this is why seeking forgiveness, in the early hours of dawn, is regarded as the sign of righteousness (51:18).

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Part 11


‘Ibadat and Knowledge:

‘Ibadat is like traveling and knowledge & guidance are like light & sight. Thus if in accordance with the command of "Travel therein", one wants to travel in the spiritual world of his own self, walking through it with ‘Ibadat, then he needs not only the eye of religious guidance but also the light of cilm ul-yaqin (knowledge of certitude). For when a person wants to travel through a country, then he can travel easily and pleasantly only if there is light, one cannot walk in darkness, and even if one walks in the darkness to certain extent, he can neither enjoy the natural scenes on the way nor can he derive as much happiness from such a journey as he would in the presence of light. Further, in the darkness, one can not perceive the signs of his destination. Nor can he acquire any experiences and information from such a journey.

Here it is important to note that macrifat (gnosis) is in three stages. The first is the stage of cilm ul-yaqin (knowledge of certitude), the second of cayn ul-yaqin (eye of certitude) and the highest is the stage of haqq ul-yaqin (truth of certitude). This proves that it is not possible to reach cayn ul- yaqin without cilm ul-yaqin, again it is impossible to reach haqq ul-yaqin without reaching the stage of cayn ul-yaqin. Thus it is evident that without special guidance and religious knowledge there can be no progress in ‘Ibadat.

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Part 12

‘Ibadat and Time:

‘Ibadat can generally be divided in two major categories: ‘Ibadat- i ‘am (general remembrance) and ‘Ibadat-i khas (special remembrance – bandagi). ‘Ibadat-i ‘am (general remembrance) is conducted throughout the day while ‘Ibadat-i khas (special remembrance - bandagi) is carried out in the early hours of morning. The general cibadat conducted during the day should strengthen and back up the special cibadat at night A noble and righteous merchant is busy at his business. His business is flourishing. There is a big crowd of customers in his shop and a respected friend is sitting besides him. The merchant is conversing peacefully and gently sometimes with his friend and sometimes with the customers. When he turns his attention to a customer or to something else. his friend does not feel anger or pain that he discontinued the conversation with him and distracted his attention from him. For they have mutually deep friendship and profound confidence in each other. Therefore, the respected friend is happy that the entire work of his friend is perfect and his shop is thriving with business. This is an example of the fact that a true mu'min along with his worldly business can remember God with any name and if such a general remembrance discontinues, it does not matter.

‘Ibadat and Occasion:

A true mu'min should also know that in addition to fixed special and general times, sometimes there are special occasions wherein it is important to increase the ‘Ibadat further. Thus when God wants to try a mu'min servant, causing him to suffer in a calamity, then the wise mu'min is availed with a special opportunity which he should not lose. For according to Qur'anic guidance there are three things hidden in every calamity, which are: benediction, mercy and guidance from God and which are available to those patients who say: " Lo: we belong to God and to Him we are returning". (11:155-7)

It is known to every one that the most powerful and cunning enemy of religion is his own carnal soul, which continues to create numerous obstacles in every good deed, particularly in ‘Ibadat-u bandagi and which never tires from hostility, enmity and evil attempts at which it mostly succeeds. But there are certain special occasions, during which a mu'min may easily subjugate his carnal soul. These occasions are the occasions of calamities and afflictions, in which the carnal soul becomes despondent and helpless and remains behind. Thus on such occasions, subjugating and trampling upon the carnal soul through ‘Ibadat-u bandagi, one may cause ‘Ibadat to reach a further stage.

Another golden Occasion for the defeat of the carnal soul is that listening to conversation about the true knowledge and Divine love, in which the mu’min’s soul of faith and intellect becomes happy, delighted and powerful. Because of this the carnal soul’s control is weakened and it becomes slow.

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Part 13

Method/Procedure of ‘Ibadat

It is certain that nothing whether it is religious or worldly can be accomplished without a method or procedure.

Regularity in ‘Ibadat

It is in accordance with natural law that in order to achieve an object, hardship and toil should be endured regularly. Thus regarding ‘Ibadat, the main and correct procedure is the regular performance of ‘Ibadat. It should be done at fixed times. As God says: “And those who strive in Us, We surely guide them to Our paths, and verily God is with those who do right." (29:69). It is known to all that the path of God, the true religion (din-i haqq), is only one. Thus in the verse mentioned here, that" We surely guide them to Our paths" means that although the path of God is one, it has different forms, such as faith, certitude, righteousness, fear of God, knowledge, deeds, sincerity, justice, favor, humility, love, obedience, patience, thanksgiving, worship, submission, contentment, etc. All these attributes of righteousness and faithfulness are such that each of them represents some form of the right path, because all of these are mutually connected and joined, and in the depth of spiritualism all these are as one reality.

Internal Senses:

In the chapter "the Cow" in the Qur'an, censuring ingratitude and rejection, and their consequences, it is said: "They are deaf, dumb and blind and they do not return (to their origin)" (2:18). Also in the same chapter it is said about infidels: "They are deaf, dumb and blind and they have no reason (i.e. internal senses)". (2:171). Thus this command of God, in which the fate of the infidels is viewed with despondency by the internal senses, there is also the indication of hope for (Divine)

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mercy for the believers; and attention has been directed in this commandment to the distinction between the believers and the nonbelievers. That is to say that they can perform Zikr-u cibadat with the tongue of the heart; they can listen to guidance with the ear of their hearts and they can observe the divine wonders with the eyes of the heart, the purpose of which is to acquire intelligence and understanding and knowledge and wisdom, the purpose which is in turn to return towards God.

Part 14


‘Ibadat and Fear of God:

If there is the fear of God in the heart of a believing Zakir (person who engages in Zikr), then the ‘Ibadat becomes very easy. The real fear of God is taqwa, i.e. the righteousness. The question of the occurrence of numerous thoughts and of recurring discontinuity in the chain of ‘Ibadat will be resolved, for the divine aid and help is hidden in the form of the true fear of God, by virtue of which the chain of ‘Ibadat continues smoothly and thoroughly in the grip of the tongue and the ear of the heart.

It is clear that the potentiality of ‘Ibadat is actualized due to righteousness and the fear of God, for by virtue of this, the ‘Ibadat attached to the tongue of the heart. keeps on moving smoothly and in the ear of the heart its echo is felt as being very melodious. For the true meaning of the fear of God means to remain always pure from the impurity of sins, and in the case of remaining pure the miracle of the fear of God continues to guide.

‘Ibadat and Hope:

One faculty (power) of faith of a believing Zakir is hidden in that he should hope for divine mercy and should not be disappointed, for despondency regarding the mercy of God is blasphemy. For as there is betterment and virtue for the people of faith in the fear of God, so there is their well-being and success in the hope of (His) mercy. Thus various Qur'anic verses imply that a faithful servant (of God) should have hope and yearning in his heart for divine mercy, and he should consistently work hard.

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‘Ibadat and Humility:

To create the state and attribute of humility in himself, not only before and after ‘Ibadat but for ever, is the greatest wisdom of dhakir. For humility is the preliminary form of real love and its prelude. Only in humility is there a guarantee of escaping from pride; without which divine help, guidance and mercy do not even come close. Therefore, it is necessary that the Zakir should adopt seriousness and humility to the extreme so that there may be created miraculous attraction and appeal in the voice of ‘Ibadat and light before the spiritual eye.

It has always been a condition of the natural (divine) law that it nullifies that person who considers himself something, and aggrandizes that person who considers himself nothing, Thus the Zakir should know that the secret of his success lies in humility and submission.

Part 15


‘Ibadat and Love:

It is only Divine Love which is that stage of spiritualism in which the Zakir, rids himself of the numerous insinuations and false thoughts of the carnal soul as indeed he ought, for divine love is such a fire which abounds in wisdom and which burns out all thoughts and notions except ‘Ibadat-i ilahi. True love is the original and practical form of the divine love itself, in which the true lover becomes the embodiment of ‘Ibadat from the top to the bottom. Why not, since love is a kind of extremely sweet pain of the heart, and, the suffering of the entire body in any pain of the heart is but natural. For love is called that state of the heart and the mind in which ‘Ibadat of the beloved and yearning for union is on the level of perfection. And it is obvious that it is that heart and the mind which govern and rule on the external and internal planes of the body. In short, at the stage of divine love, in addition to the soul, the body also participates in a way.

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It may be asked how love which is just a state of mind and heart, can affect, compel and subjugate the entire body. The answer is that the anger of a man is also a mental state, but man flies into a passion because of it and starts shivering. Similarly, when he is suffering from the extreme feeling of shame among the people, all of sudden his face becomes pale with shame and owing to shame he trembles and perspires dripping with sweat. If the man is happy, then his face glitters from happiness, and if he is sad, he shrinks, being dejected. All these are nothing but states of the mind and the heart. But the main point is, as we mentioned above, that the entire body of man is ruled or governed by the heart and the mind. In other words, the human body is under the influence of the animal soul; the animal soul under that of the rational soul; and the rational under that of the intellect. Thus the true love should be given paramount importance among the manners and conditions of ‘Ibadat-i ilahi and among all attributes of righteousness and faithfulness.

‘Ibadat and Attention:

Regarding attention towards ‘Ibadat as mentioned earlier, there are three special faculties (powers) of the heart (ear, tongue and eye) and without these three powers of the heart. it is difficult to give complete attention towards ‘Ibadat. Thus by placing the tongue of the heart under pressure one should continue ‘Ibadat, and by making the ear of the heart attentive, one should listen to ‘Ibadat and compel the eye of the heart to continue looking at the spiritual writing of ‘Ibadat; and the eye should not neglect this duty even for a second. This is paying perfect attention towards ‘Ibadat. Now one should create more and more the state of humility in one's heart through the exercise of will-power.

That is to say that in one's heart of hearts, one must weep and pray before God that His spiritual help may embrace one so that the attention of the three powers may stand firm towards ‘Ibadat and that the clouds of negligence and oblivion may disperse. Thus one does remains hopeful and does not become disappointed, for success is achieved due to the continual exercise of this practice.

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Part 16

The Method/Procedure of ‘Ibadat

Speed of ‘Ibadat:

Here a very important question arises about the speed of ‘Ibadat. What should be the speed of the ‘Ibadat of heart? Can it be estimated? This is an important question, which no wise Zakir can afford to neglect. It should be understood that according to an allusion in the chapter “Luqman" the speed of the ‘Ibadat should be of moderate type, i.e. neither very fast nor very slow, as that of a traveler walking to a destination with a moderate speed. But, verily when the traveler is facing a danger in the way, such as the possibility of dacoity, rain, the falling of stones from mountains, being chased by a powerful enemy or if the darkness of night is close, then he must necessarily increase his walking speed. The same is the condition of a traveler along the path of spiritualism. If the chain of ‘Ibadat discontinues, or if thoughts of various types occur, or if there is drowsiness or laziness, or if there is the domination of Satan and of the carnal soul, then he should increase the speed of ‘Ibadat, pressing down upon the carnal soul through will power. An estimate of this speed is that if the ism-i azam consists of four letters, then in one hour it should be repeated approximately ten thousand times. This means that in three minutes forty five seconds such a name should be repeated approximately six hundred times. This is an estimate for a quadrilateral word.

‘Ibadat and Effacement:

When the real mu'min starts performing ‘Ibadat after accomplishing all related manners, then the state of un relatedness occur, in his mind, that is neither the state of dream, nor that of wakefulness, which is also called bay-khudi (selflessness). In this state everything -external as well internal -is effaced from the mind and consciousness of the Zakir, except ‘Ibadat, which remains and continues. In this state the Zakir also forgets himself altogether. He does not even know where he sits, nor which place it is, whether it is home or not. He does not feel,

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whether his body exists or not or whether it is lost. If such a state pervades through the beginner then he should be sure that he is progressing in spiritualism. If not so, then it should be understood that this lack of focus is because of his own deficiencies and mistakes and not for any other reason.

Part 17

The Method/Procedure of ‘Ibadat

Chain of ‘Ibadat:

If you want to perform the ‘Ibadat of the heart at the fixed time with the importance due to it, then it should be consistent and consecutive (linked together), for which the correct pronunciation is very necessary. And correct pronunciation of the word of ‘Ibadat is possible if it is continually recited within the grip of the tongue of the heart, and is listened to with the ear of the heart. But if the word is not pronounced properly and is not listened to with total and perfect attention with the ear of the heart, then the chain of ‘Ibadat becomes discontinuous. For instance, in external speech the tongue slips only when the grip of the speaker over his attention is loosened. That is to say that, when any of the speaking and hearing powers become lazy, then the slip occurs in speech and in conversation. It is only through the hearing faculty that one may detect whether there occurred a slip of speech, or not, or whether such and such words were pronounced properly, or not.

Thus it is the duty of the eye and the ear of the heart to keep the chain of ‘Ibadat continuous and to protect (guard) it from the slips of forgetting it from moment to moment. That is to say that the tongue should pronounce each link, i.e. word of the chain of ‘Ibadat clearly, and the ear should listen to it with great attention. In fact, attention should be paid to it even with the eye of the heart, so that there should not be any discontinuity in the chain of ‘Ibadat-i ilahi.

If a mu'min's chain of ‘Ibadat of the heart discontinues again and again, despite the efforts made. Then the reason for this is either a sin has been committed or ignorance. Therefore he should cure both diseases. That is to say, along with repentance and righteousness, he should also obtain the necessary knowledge pertaining to ‘Ibadat, so that he will succeed in making his ‘Ibadat consistent and consecutive.

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Divine Remembrance

"Various Kinds of Zikr"

Part 1

God, the Exalted, in His infinite mercy, has made His blessed Zikr (remembrance) of many kinds, so that His sincere servants may enrich themselves with the favors and blessings of various kinds of it, at different times and in different states. Thus had Zikr been of only one kind, it would have been very difficult, rather impossible for mu'mins to completely benefit from it.

Among Islamic cibadat (types of worship), Salat (Du’a/ Namaz) is the first. Then there are other azkar (pI. of zikr) such as zikr-i fard (individual remembrance), zikr-i jamact (collective remembrance), zikr-i khafi (hidden remembrance), zikr-i kathir (abundant remembrance), zikr- i Qalil (little remembrance), zikr-i lisani (remembrance by tongue ), zikr-i basari (visual remembrance ), zikr-i Samci (auditory remembrance), zikr-i badani (bodily remembrance), zikr-i khwab (remembrance in dream), zikr-i munfasal (remembrance at intervals), zikr-i musalsal (constant remembrance), zikr-i tanaffus (remembrance by breathing), and zikr-i cilmi (remembrance of knowledge).

In addition to these, there are other azkar such as hamd (praising God), tasbih (glorifying God), munajaat (supplication), shukrguzari (expression of gratitude), giryah-u zari (weeping and shedding tears), prostration, prayer, recitation of the Qur'an, recitation of salawat etc., so that every mu'min at different times may benefit from different zikr, so that on the whole, he may remain in constant zikr.

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Divine Remembrance


Part 2

Following is the example of, different kinds of Zikr, their meaning and brief explanation.

Zikr-i jamacat (Collective remembrance): In Islam the great importance is attached to collective zikr for there are countless benefits hidden in it. The foremost of which is that in addition to personal reward mu’min also receives special reward which amounts to the reward of the whole jamacat. Thus if all conditions and etiquette of the assembly of remembrance are fulfilled, then compared to other forms of zikr there are greater chances of spiritual progress in this way of Divine remembrance.

Zikr-i fard (Individual remembrance): Although the collective zikr has greater virtue and its reward is very great, however, this opportunity is not available, at all times nor is it possible to have a congregation the whole day. Thus, due to these reasons, the individual zikr becomes necessary so that the mu'min, according to his time and condition, may illumine his intellect and soul with the remembrance of his Lord.

Zikr-i jali (Open remembrance): In this kind of zikr, one or more people remember God with an effective voice. In other words any worship which is performed loudly is called zikr-i jali. The open remembrance is extremely important as it helps hidden remembrance to progress. Unless the disease of the callousness of the heart vanishes by the open remembrance and giryah-u zari, the spiritual miracle of the internal or hidden remembrance is not possible.

Zikr-i khafi (Hidden remembrance): The purpose of zikr-i khafi is to perform zikr hiddenly and secretly. The benefit of this zikr is that there is no show of darwishi therein. Moreover this zikr gradually descends to the heart and takes the form of zikr-i qalbi.

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Divine Remembrance


Part 3

Zikr-i Kasir (Abundant Remembrance): By this zikr is meant to remember God abundantly, whether with one kind of zikr or with different azkar (pl. of zikr). The Wise Qur'an has repeatedly drawn attention to the importance of the abundant zikr due to the countless wisdoms hidden therein. If it is desired to remain safe from the roots of all evils of the carnal soul, then the only remedy is zikr-i kasir.

Zikr-i Qalil (Little Remembrance): If little remembrance is merely due to laziness, then it is not a good sign. If there is any other reason and it is definitely intended to add to it, then there is nothing wrong. Zikr-i Lisani (Remembrance by Tongue): God, the Exalted, has granted man the tongue in order to always keep it busy in reciting His soul-nourishing remembrance. The benefit of this zikr is that not only does the heart of the zakir attend to and wait for the mercy of God, but also awakens the sleeping hearts of others from the sleep of negligence. The special benefit of the remembrance by tongue is attained when it causes the state of melting in the heart. Zikr-i Qalbi (Remembrance in the Heart): This is the zikr of heart which is most special among all azkar. But as much as it is miraculous, it is also delicate and difficult. This is the reason for which it is aided by all other azkar and good deeds in order that it may progress. It has innumerable benefits, and the basic and most essential benefit is that through its regular and constant practice the door of spiritualism opens.

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Divine Remembrance


Part 4

Zikr-i Basari (Visual Remembrance): This zikr is the zikr of the eye of a mu’min. This can be done in various ways. For instance, through conceiving the great names of God, or studying the Qur’an and religious books. This zikr also includes to observe and study the Divine sign in the nature, with external eyes and observe the Divine signs in the personal world, with the inner eye of the heart. For both sight and insight, are granted to remember God.

Zikr-i Samci (Auditory Remembrance): This blessed zikr relates to the ear. This zikr includes listening with zeal, to the recitation of the Noble Qur'an and the glorification of God. Zikr-i Badani (Bodily Remembrance): Every kind of hardship that is borne by the body for the sake of zikr-u cibadat is the part of bodily zikr. Particularly, the service for the nation and community. Zikr-i Khwab (Remembrance in Dream): The zikr also takes place in the dream. But since it is beyond the control of man, therefore, it is short and brief only as a symbol and sign so that a person knows whether he is punctual or lazy in bandagi. Zikr-i Munfasal (Remembrance at Intervals): Is the zikr at short intervals. An example of this zikr could be given from a pious shopkeeper, who while working in the shop, even though cannot perform the constant zikr, nonetheless can benefit from the remembrance at intervals. This work is not very difficult for a mu'min with high ambition.

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Divine Remembrance


Part 5

Zikr-i Musalsal (Constant Remembrance): As the name implies, in this kind of zikr the zakir remembers God at all times and thereby allows an angel to command his heart and protect it from the whispers of the devil.

Zikr-i Tanaffus (Remembrance by Breathing): This sufic zikr is performed by breathing. This zikr has a special benefit both physically and spiritually.

Zikr-i cIlmi (Remembrance of Knowledge): This is a zikr of a higher degree, which is related to remembering God through reflecting upon the Qur'anic verses and the signs of God in the internal world & the external world.

The main purpose of all these azkar is only one and that is the proximity and closeness of God, so that the mu'min may attain the annihilation, in which there is not only the Supreme Paradise, but also the Supreme Rizwan (Pleasure of God). And in it is the Sound Health and Eternal peace.

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Divine Remembrance

Giryah-u zari – A Divine Medicine

Part 1

Girya-u zari is a compound Persian word consisting of giryah and zari. Literally giryah means to weep and shed tears and zari means to consider oneself feeble, infirm and weak. In actuality, it signifies that tasbih-u ‘ibadat, which is performed with utmost humility, tenderness of heart and flowing tears.

It is said in a Noble Hadith: "Oh! and indeed there is a lump of flesh in the body. When it is good, the whole body is good and when it is bad, the whole body is bad. Oh! and it is the heart" (Bukhari. Vol.l, p. 44). In the above Hadith there is a sacred teaching that, every mu'min should strive to be righteous and protect their heart from all diseases. According to the teachings of the Holy Qur’an, such level of purity can be achieved only through giryah-u zari, for it contains all the good qualities and virtues of piety and pure heartedness.

There is a Prophetic Tradition, mentioned in Daca’im-ul Islam, which says: “There is no drop dearer to God than a drop of blood (shed) in the way of God, or a tear drop (shed) in the depth of night out of fear of God”.1 The reason for this high regard for Giryah-u zari is that by such tears, almost all spiritual diseases are cured.

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Divine Remembrance


Part 2

Pride is an extremely fatal disease from the ethical and spiritual point of view, similarly callousness (hardness) of the heart is also an extremely dangerous disease which, if not cured in time, can prove to be extremely detrimental for the spiritual growth of a mu’min. According to the holy Qur’an, precautionary measures against these spiritual diseases and its prevention are possible only through the tenderness of the heart, humility and giryah-u zari.

The Wise Qur'an, in describing the praise-worthy manners and qualities of the Prophets (pbuh), praises giryah-u zari, in this manner : "These (Prophets) are they on whom God bestowed favors, from among the Prophets of the progeny of Adam and of those whom We carried with Nuh and of the progeny of Ibrahim and Israel and of those whom We guided and chose; when the verses of the Beneficent God were recited to them, they fell down prostrating and weeping" (19:58). This is the most exalted place of the sacred tears, i.e. the pure eyes of the Prophets and Awliya'.

According to the Holy Qur’an giryah-u zari, is that quality of a mu’min which appears at the peak of knowledge. See the verses (17:107-109): "Say believe in it (the Qur'an) or believe not; surely those who are given the knowledge before it, fall down on their faces, prostrating when it is recited to them. And they say: Glory be to our Lord! most surely the promise of our Lord was to be fulfilled. And they fall down on their faces weeping and it adds to their humility". The above verse testifies to the great importance of acquiring knowledge to be able to completely benefit from the spiritual medicine of giryah-u zari. Moreover, it emphasizes that mu’min should shed tears of humility, under the influence of the ayats or signs of God and frequently go into the prostration of servitude and remain in it. By signs of God, are meant the Imams as Hazrat Ali is known to have said: “I am the sign of God”. Thus the greatest virtue in shedding tears is that it should be done under the influence of the Qur’an and the Imam because they are the fountainhead of Divine signs (miracles).

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Divine Remembrance


Part 3

There are innumerable spiritual benefits hidden in the act of sincere giryah-u zari and humility. The greatest among them is the purification of the heart, man cannot purify his heart like one cleans the external and internal parts of a machine, however God has granted man the faculty of giryah-u zari i.e. weeping & crying in the love of Qur’an and Imam; which is the greatest means to attain the purification of his heart and soul. Thus by the sacrifice of tears, the moral powers are increased, Divine grace and blessings descend, a dignified light shines on the face of a mu’min and the glad tiding of spiritual manifestation is received in the mirror of the heart.

With regard to the need of frequent and regular practice of giryah-u zari, it is suffice to say that, giryah-u zari is like a spiritual shower therefore a mu’min has to regularly have a recourse to it, to keep their heart purified at all times otherwise there is a fear that the mirror of the heart will get soiled from the dust of evil caused by our personal devil. On contrary if the mirror of the heart is kept cleansed and pure, through regular giryah-u zari, then the personal angel gets the chance to speak of hope, certitude, knowledge and guidance. Thus, there is the dire need of frequent giryah-u zari, so that the devil may be disappointed and the angel may get an opportunity to cast the luminous shadow of ta’yid (spiritual help).

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Divine Remembrance


Part 4

Giryah-u zari is an extremely powerful potential faculty, which gradually progresses in a mu’min to such an extent that in some cases it takes the form of heavenly wahy or comes close to it. For instance Zabur (Psalms) is recognized as the heavenly wahy, although apparently it is from the tongue of Hazrat Dawud. The above can be explained by saying that through giryah-u zari, the ego or “I” of the faithful servant is annihilated, this allows the Divine light to enter his heart and the angel to speak through the tongue of a mu’min.

A mu’min whose heart is cleansed and purified by giryah-u zari, he/she should use this occasion to offer prayers for the well being and betterment of all mu’mins all over the world since this is the time of acceptance of prayers and bestowment of Lord’s mercies and blessings.

To summarize the virtues of giryah-u zari it is beautifully said “Giryah-u zari has paramount importance in religion, it is not only a special prayer, but also the basic condition of repentance. It is the song of love as well as the worship of Awliya’; it is the proof of having fear of God as well as that of showing gratitude; it is the means of real love and also that of luminous didar; in it lies the purity of the heart and also the freshness of the soul; it is a sweet wisdom-filled pain as well as a delightful medicine. Thus because of all these eminent qualities, giryah-u zari is the supreme cibadat” and a heavenly medicine.

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Divine Remembrance

Rapid Remembrance Part 1

Rapid zikr means to continue the chain of Divine remembrance with extreme rapidity, love and fear, as it helps to remove the laziness and negligence from the heart and soul and does not allow the devil to interfere. It is due to the same reason that our noble Prophets (pbuh) are glorified in the Holy Qur’an, for they also accomplished every good deed without any delay. See Qur’anic verse: “Surely they used to hasten, one with another, in good deeds and to call upon Us, with longing (love) and fear” (21:90).

With regard to the benefits of rapid zikr, it is said that it is the best and most effective remedy for negligence, oblivion, disturbing thoughts, conversation of the carnal soul, anguish, languor, dejection, laziness and dominance of sleep, etc. Every word of zikr-i ilahi or Divine remembrance, which in fact, is a spiritual jihad against the carnal soul (nafs-i ammarah) and the devil, is a blow of a sword or a spear. If such is the case, why should the sword and spear not be used against the enemy, who is the root of all diseases, with great rapidity and full strength?

It is recommended that one should accomplish religious obligations with great rapidity, for, due to laziness and delay in religious works, not only is life wasted, but there is also the danger that the carnal soul will trap us in deception. Thus in the Qur’anic verse (51:50) it has been commanded that the believing servant should fly to the proximity of God, and that proximity can not be achieved without the rapid zikr and/or rapid accomplishment of good deeds.

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Divine Remembrance Rapid Remembrance Part 2

With regards to the importance of rapid zikr, it is said that just as physical fitness trainers emphasize on fast exercise such as jogging, aerobics etc. to obtain the cardiac benefits, similarly the secrets of spiritual health lies in the practice of rapid zikr.

According to the Qur’anic verses (100:1-5), on one hand the physical horses are mentioned and on the other the spiritual horses are implied, which are the rapid azkar, due to whose rapidity, force and continuity, the animal soul dissolves, sparks of spiritual lights are scattered and spiritual wealth is received as booty. Describing the mechanism of how rapid zikr works, two examples could be presented, one is that of sparks which are produced when flint and steel are strike against each other forcefully. The second example is that of heavenly lightning, which is produced due to the striking of clouds, in which the main thing is the negative and positive electricity. Thus the carnal soul acts as the negative electricity or flint and the rapid zikr as the positive electricity or steel. Due to their striking together, the sparks of light are produced and scattered in the personal world.

In the Wise Qur’an, commandments such as, “And Hasten!” (3:133); “Vie with one another” (57:21); “Hasten!” (62:9); “And the foremost in the race” (56:10); “And fly to!” (51:50); are enjoined to accomplish the good deeds with rapidity, diligence and devotion. However, in order to create this kind of attribute in oneself, the rapid zikr is extremely beneficial. Thus it is a sure fact that the rapid zikr is a spiritual remedy, through which, God willing, many diseases can be removed.

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Philosophy of some common Tasbihats we recite in Jama’at Khanah

Part 1

In these articles, we shall discuss one of our prayers, so that we may attain greater intellectual satisfaction and spiritual benefit from our practices:

The Shahadah is an Expression of our Foundational Beliefs

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 Àliyyan Amiral-mu’minina Àliyyullah

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 continuity of Divine guidance by witnessing that Hazrat Mawlana Ali is from Allah. In other words every time we recite the Shahadah we reaffirm the three foundational 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 Duàs, at the end of the giryah zari tasbih, and finally at the conclusion of the Jamatkhana ceremonies. Additionally, we recite it in the last paragraph of the second part of our Duà. It is also important to note that at the beginning of the same part of the Duà, we recite part of the ayat 59 of Surah 4 of the holy Qur’an. We recite: “Ya ayyuhalladhina amanu atiùllaha wa atiùr-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 time, 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 times during the day as part of our daily practice of faith. If we remember that each of its three statements affirms our foundational principles of Tawhid, Nubuwwat and Imamat, it will give great meaning to our prayers.

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Part 2

Salawat represents the Eternal Circle of Blessings The Salawat: “Allahumma salli àla 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 particularly 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, in order 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 submitted.” 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 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 accepting and submitting to the light of guidance and showing gratitude or shukr for it. Thus, the recitation 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 time we say the holy names of the Prophet or our Imams. It is recited at the beginning and end of the recitation of farmans. It is recited during the Chaandraat majlis every month. Our 48th Imam, Mawlana Sultan Muhammad Shah (salawatu’llahi àlayhi) 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 times a day in the last paragraph of the first part of our Duà we recite the Salawat in all its detail: “Allahumma salli àla Muhammadinil-Mustafa wa àla Àliyyinil-Murtaza wa àlal-a’immatil athar, wa àla hujjatil-amri Sahibiz-zamani wa’l àsri Imaminal haziril- mawjud, Mawlana Shah Karim’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 time and age, the present Imam, Mawlana Shah Karim 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.

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Part 3

The Return of the Soul to its Origin The Ismaili Tariqah teaches that all human beings are born with both positive and negative energies. Further, we have the option or the free will to use either of them. The Imam of the time guides us to use our intellect and develop the good in ourselves. However, we may still disobey his guidance and commit wrong doings 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 practices 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 duà karaw-vi, the chhanta ceremony and the tasbih of “Astaghfirullaha Rabbi wa atubu ilayhi” in our Tariqah practices. During the duà karaw-vi and the chhanta ceremony, we present ourselves humbly to the representatives appointed by the Imam of the time and ask for forgiveness, exactly as described in the ayat we have just heard. In the Khoja Ismaili tradition, from the Indo-Pak sub-continent, we recite “Tobo tobo Ya Shah bando gunegar, Gat bakshe Shah Pir bakshe”, which is a variation 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 rajiùn, 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 interpretation of Islam. We believe that we “live, move and have our being in God”. We feel alienated or a sense of separation from Allah only when we go against the guidance of Imam-i zaman and neglect our spiritual duties. When we feel remorse for our shortcomings and with sincere intention and strong resolve we act according to the farmans of the Imam of the time, our souls are purified and are able to return to our origin, that is, we actually feel the presence of Allah. In this way, we fulfil the mission of our life, which is that we live in the physical world, but remain untainted by its impurities.

“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 time and his guidance.

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Part 4

Walayat of Hazrat Ali is the Walayat of the Imam of the Time Today we will analyse the tasbih of Nadi Àliyyan. This is directly linked to yesterday’s theme, in which we discussed the Tariqah practice of chhanta and the related utterance for it. Nadi Àliyyan is recited three times by the representatives 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 Àliyyan mazharal àja’ibi, tajidhu àwnan laka fi’n-nawa’ibi, kullu hammin wa ghammin sayanjali bi-walayatika Ya Àli, Ya Àli, Ya Àli, which means: Call Ali, who is the manifestation of divine wonders, you will find him helpful in all calamities. 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 Àliyyan, was reiterated by Prophet Muhammad (sallallahu àlayhi wa alihi wa sallam) on many occasions during his lifetime. We, as Shià 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 Shià 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 devotion and obedience to him. We are, therefore, convinced that by the recitation of Nadi Àliyyan we seek the spiritual help of the Imam of the time, who is also the Nur of Hazrat ‘Ali. It is for this reason that this tasbih is recited in the preparation of the chhanta water, as well as by many mu’mins on many different occasions.

This central concept of Walayat particularly resonates 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 1) He Himself, 2) His Prophet and 3) those who believe, establish prayer and give the zakat whilst they are in the position 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 devotion 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 first write-up.

In other words, whether we recite the Shahadah or the Ayat of Obedience or Nadi Àliyyan, 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 practice of the faith, as guided by the Imam of the time in his farmans. Such practice gives great spiritual courage and confidence in our daily lives where we have our share of trials and tribulations.

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Part 5

"Hazrat Bibi Fatimat-uz-Zahra’s Tasbih is recited by all Muslims"

Having discussed Nadi Àliyyan yesterday, it is appropriate today to reflect on the precious heritage of Bibi Fatimah’s tasbih. Hazrat Fatimah (àlayha’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 Personalities 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 Fatimah in our history is testified 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 Fatimid period.

However, Hazrat Fatimah is remembered more universally because her name is linked to a tasbih revered and recited by all Muslims. A very thought-provoking tradition is related to this particular tasbih. It is said that Hazrat Fatimah was over-burdened by the responsibilities of a home and young family when she herself was of tender years. Additionally, 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 often under attack by its enemies. One day, she approached her father, Prophet Muhammad (sallallahu àlayhi wa alihi wa sallam) and requested him to give her a servant to assist her in her innumerable duties 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 something much higher and better? Without hesitation, Hazrat Fatimah 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 times each, finishing with “La ilaha illa’llah”. He explained to her that if she remembered these names with conviction and concentration, she would acquire so much spiritual strength and courage that no worldly problems would remain insurmountable for her. Hazrat Fatimah is an exemplar of how to remember Allah and it is not without wisdom that she has the title “az-Zahra” which means the “radiant”.

As Ismaili Muslims, we demonstrate the significance of Bibi Fatimah’s tasbih by reciting it during the Chaandraat majlis, after 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” can be literally translated as “Allah is Great”. However, the explanation given by Mawlana Sultan Muhammad Shah (salawatu’llahi àlayhi) in his Memoirs is a blessing for us to reflect on. He says: “There can be no doubt that the second word of the declaration likens the character of Allah to a matrix which contains all and gives existence to the infinite, to space, to time, to the Universe, to all active 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 “Glory is to Allah” and in Al-Hamduli’llah “The praise is due to Allah”.

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Part 6

Mu’mins start their day with the tasbih of Subh-i Sadiq

Our Tariqah has always emphasized 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 times of the day, but all the time, through our thoughts, speech and actions. The Qur’anic injunction to remember Allah “standing, sitting or lying on your sides” is explained to us in the terminology of today by the Imam of the time, who repeatedly urges us to remember Allah even when we have a split second. In 1994 in London at the Darbar Mawlana Hazir Imam said:

Let us recite the Salawat:

“It is not because you live in a Western society that you are any more dispensed of practicing regularly the faith. And if you are unable to attend 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 time you can find in the Western world, in the Eastern world, in the North, and in the South.” Recite the Salawat.

Islam also encourages and motivates us to pray individually as well as in congregation. We remember Allah in all states and conditions, in times of trouble as well as happy times.

Nevertheless, there are Jamati conventions, which are full of wisdom and barakat. One such practice strongly relates to our history. It is said that the migration of Ismailis from India to Africa had already started during the time of our 46th Imam, Mawlana Hasan Ali Shah (salawatu’llahi àlayhi), 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 continent, were very anxious and worried about what their fate would be. The Imam of the time blessed them with the tasbih of subh-i sadiq, which literally means the “true dawn” and was to be recited after the Duà of the early morning. It would act as spiritual protection for them and give them the courage to face any trials and tribulations in the land of their settlement.

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Part 6b

Tasbih of Subh-i Sadiq

The tasbih consists of four names:

Ya Allah,

Ya Wahhab,

Ya Ali

Allahu’s-Samad,

which are recited by the Jamat every morning after the Duà. 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 armor for mu’mins throughout the day against material temptations and dangers. Ya Allah or O Allah is followed by Ya Wahhab, which is an emphatic 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 time. We have already heard in the earlier write-ups that Allah’s greatest mercy is that, He has 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 totally 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 Duà.

To recite this tasbih every morning after our Duà, with meaning and conviction 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 negative influences ourselves and to contribute to creating a positive environment for others around us.

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Part 7

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 practices and utterances has deepened. However, we must resolve to continue our personal search for more and deeper meanings of our esoteric faith. Today we will discuss the meaning of “Khanavadan” which is a blessing that the Imam of the time showers on us in his farmans and taliqas. We hear the same blessing many times 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 “place, house” and “vadan” is a variation 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 uttered, nothing more remains to be added. However, it does depend on the level of receptivity of the mu’min to whom this prayer is addressed. As Mawlana Rumi would say: Allah’s bounties 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 Hazir Imam 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 time.

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Part 7b

Comprehensive Prayer and Spontaneous Prayer

In the second part of this final write-up, let us also look at the importance of spontaneous prayer. With all the tasbihs we have reflected upon this week, we have barely scratched the surface of the spiritual and intellectual treasure of the Ismaili Tariqah. May Mawla bless us with the motivation to learn more and search deeper. Apart from the set and prescribed tasbihs and all the beautiful 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 own language. This importance is enshrined in the famous story of Prophet Musa and the shepherd.

On one occasion, on his way to Mount Sinai, Prophet Musa passed a shepherd, who was completely absorbed in communicating with his Creator. He was expressing himself in his own language, which he used in his own 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 continued on his way. In the words of Mawlana Rumi: “A revelation 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 utterly repentant and understood the significance of the spontaneous communication that a true lover of God has with his Beloved. Once again to continue in Mawlana Rumi’s words, God tells Prophet Musa:

“I am not sanctified by their glorification of me; It is they that become sanctified and pearl-scattering. 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 uttered may not be lowly.”

Let us pray:

Ya Mawla, bless us with the humility to remember you at all times,

Ya Mawla, inspire us to remember you with your beautiful names and tasbihs,

Ya Mawla, inspire us to communicate with you in our own words with sincerity,

Ya Mawla, bless the Jamats everywhere with your zahiri and batini nurani Didar.

Ameen.

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Mawlana Imam Sultan Muhammad Shah (s.a.) on Meditation

Meditation means different things to different people. In its basic form, meditation means sitting quietly, doing nothing, and being empty of all thought. It is a practice that relaxes and stills the mind of the endless chatter and clutter of our multitudinous thoughts. Meditation is a vehicle that allows us to contact our deepest spiritual core or center, which is the essence of our being. There are different variations of how meditation is done, but the essence is the same. Traditional methods of meditation have rules and methods. Whereas the modern schools promote an open-ended style of meditation. The form may vary, but the ultimate goal remains the same. The objective is to attempt to tap into the Divine Reality and draw strength from it. Yoga, Transcendental meditation, Hindu jaap, Buddhist mantra or the Sufi word are some of the different schools of meditation.

The key to inner peace and happiness lies within us. Meditation takes us on a journey inside ourselves to seek a connection with the Divine essence. This practice, if sufficiently strong and dedicated, has the potential to bring about spiritual enlightenment, which arises when we understand the deeper mystery and meaning of life.

The road to enlightenment has many levels and stages, and involves stripping away layers of illusion and delusion to get to the underlying spiritual truth- the heart of Divine realization. The key to happiness and inner peace is inside us and not outside. Meditation helps us find that key. Nasiruddin, a mystic, spoke of a man who had lost his keys and was looking for them in the street. A friend joined him in looking for the keys, but they were unsuccessful. The friend then asked the man exactly where he had lost his keys, to which the man replied that he had lost them at home. When asked why he was looking for the keys out in the street, his simple reply was that

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there was more light in the street. The symbolic meaning here is that we are looking for the key to the spirit in bright places, but not the right place, which is within us.

Meditation connects us to this place of illumination inside ourselves, even if it means going into some dark places along the way. When we meditate in absolute humility, we progress on the spiritual journey.

When a saint, through her devout meditation, reached the highest state of enlightenment, a voice asked, 'Who are you'? The saint replied, 'It is me'. The voice responded, 'Out you go'. The saint continued her meditation and again came very close to the Reality. Again the voice said, 'Who are you?' This time she replied, It is your servant'. The voice again said, 'Out you go'. Once more the saint continued with her meditation until she attained the highest state of consciousness. The voice once more said. 'Who are you?' Now she replied, 'It is you,' and was finally let in to experience the Reality. The moral of this Sufi story is that we become something when we become nothing. When we eliminate our ego, we experience enlightenment. You and I become one. I and you become one. Just think! At this place there is present such an oil, which produces the light of great intensity. For instance, the electric bulb here, which illuminates before you, that you can see. But that light is of the world. In the lamp of your soul (ruh), there is an abundant amount of oil, but if you do not enlighten it with a matchstick, how can there be an illumination? For how long will you keep wasting in vain and in ignorance the remaining life of yours?

Acquaint yourselves with esoteric knowledge (batini ‘ilm). You are not practicing ‘ibadat. This Ismaili faith (deen) is a faith par excellence, but you do not understand it, and hence you get guided on to the faiths of others. Get informed of your faith. You are being deceived by Satan. You just realize that you have gems in your hands.

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You are going in other's faiths, but they are exoteric faiths (Zaheri deen). In all those faiths, one performs exoteric ‘ibadat, that which is done by the body, by the flesh. ‘Ibadat by the tongue can be performed even by the animals. What is the use of that? Cows, bullocks etc. all have ears, tongue and body; so what is the difference between you and the bullocks? Like human beings, dogs and other animals too possess a body. They also eat, go to jungle, move, walk and run, and go where there is meat or other food and keep running for females. So, what difference is there between you and the animals like dogs etc..? Your nobleness and your whole life are for you to recognize the soul. The lamp of Allah's Noor is in you. It is in your hands. That lamp is in all of you. You should look towards it. Enquire of it. If you do not enquire of it, how would you know? God has allotted time for carrying out business activity. The day is for man to work and earn.

Why has God created the Night? The Night is not totally for sleeping, but is for ‘ibadat also, and in ‘ibadat is contained the happiness.

- Aga Khan III.

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FARMAN MUBARAK For The SPRITUAL PROGRESS OF CHILDREN

Farman by Hazrat Imam Sultan Muhammad Shah (s.a.)

Please recite the holy Salawaat!

Nairobi - March 1, 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 on 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 beauties of prayers and religion.

If you desire the emancipation of your soul, then keep your soul in the love and affection of Allah. Never forget Allah even for one moment but always think of Him.

Nothing is more glorious than keeping love and affection for your Hazir Imam.

Farmans by Nur Mawlana Shah Karim al-Husayni Hazir Imam


African Visit - 1972

My beloved Spiritual children,

I accept ‘Bakshamni’ of the children given to the Imam of the time and I give each one of you individually my best and most affectionate loving blessings, Khanawadan, Khanawadan.

I return them to you to educate them as my own children. Give them good education and good understanding of two things, the world and Faith. Make them Imani, good disciplined. Teach them morality and to serve humanity. Remember that you are looking after Imam’s children.

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I give my best blessings to these children whom you gave to the Imam and who are returned to you, Khanawadan, Khanawadan.

I accept and return these children to the parents or guardians on condition that they should bring them up as I would bring up my own children, i.e. with good education, understanding and good moral support. They should have a chance to be exemplary and serve the Jamat and the Imam loyally.

They must also be explained from very young age that everything they see around, touch and hear will one day disappear. It will disappear and only eternal is the soul. Although they might be busy, they must give sufficient time to their spiritual enlightenment, say their prayers regularly and attend Jamatkhanah regularly.

FARMAN MUBARAK on SPRITUAL PROGRESS

Farman by Hazrat Imam Sultan Muhammad Shah (s.a.)


Rajkot: October 21st, 1903

Ibadat is a daily spiritual exercise and education. If you, for example, do not perform ibadat for about a month or so, then slowly but surely you will forget to perform ibadat completely. If you do not perform this spiritual exercise, then how will you become a spiritual champion? Your body will become lethargic, that is, it will become lazy and listless. Ibadat is the exercise for the soul in your body. Be on guard and try to become pure. How can a person become pure?

The soul can be elevated only if your eyes, ears, nose and tongue are pure. Those who perform ibadat with a pure and truthful heart will become like Hazrat Issa and Hazrat Mussa. Not only that, but they can even rise to a higher spiritual station.

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If, during your lifetime and until the time of your deaths, you have sought to be in Union with Allah everyday, and if your hearts and thoughts have been pure, then you can reach the Spiritual Station of Hazrat lssa and Hazrat Mussa. Such people, with their own determination and courage can achieve the higher Spiritual Station and Glory.

Wadhwan Camp: October 19th, 1903

How can one purify the soul? First of all, your iman must be pure and thereafter you must practice ibadat and be regular in ibadat. It is only through regular exercise that one becomes a champion athlete. Just as you exercise your body to become an athlete, you must similarly exercise your soul for spiritual progress. Only then you will become a spiritual champion.

Kach Nagalpur: November 28th, 1903

What is that soul inside you? Where did it come from? Why don’t you reflect upon such matters? You must always try to understand the true reality of your soul. Why aren’t you longing to take your soul to its original place? You are not showing any determination or courage to take the soul to its original abode.

You are aware that all rivers in the world ultimately merge with the ocean. Once having merged with the ocean it can no longer be called a river. In the same way, we (Imams) are a Divine Ocean. The final and ultimate destination of your soul is in this Ocean; that is, it is in Us. Eventually you will merge into this Ocean. But, because you are timid, your soul cannot reach its destination sooner. You can see that the rivers of Kach do not merge with the ocean. During their course they all dry up. In the same way, those who are not courageous and determined are like the rivers of Kach that have evaporated on their way. The soul is like a river. Do not allow it to evaporate during its journey. The souls of people who have determination and courage will merge with the Divine Ocean much, much sooner.

For More Farmans on Spiritual Progress – Please see Attachment!

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FARMAN MUBARAK on SPRITUAL PROGRESS

Zanzibar: August 17th, 1904 A human being is one that wishes to attain the higher spiritual life. Without this yearning, a human is not any different than an animal. It is desirable for the soul to reach its original abode. Such should not happen that your souls remain trapped on this earth and you be satisfied by merely eating and sleeping like animals. Rajkot: October 24th, 1903

Think, how pure and true your religion is! If your face is dirty, then the reflection in the mirror will also appear dirty. If your face is clean then the reflection will also be clean. Keep your hearts as clean as the mirror. If the mirror is dirty, then your face will appear to be dirty. Always question your hearts whether your soul is pure or impure. If your soul is dirty, then just as you clean the mirror, you must cleanse your souls.

Zanzibar: September 17th, 1904

Always be in the habit of performing good deeds. The greatest of all deeds is to stop one self from sinful activities. Initially, it will be difficult to curtail yourselves but latter it will become easier. In the end, your hearts will become so pure that you will not even think of anything sinful. Create a habit of performing good deeds and of refraining from sinful deeds. Nairobi: October 31st, 1904

Physically, we shall be leaving you, but, our soul, hearts, and prayers are always with a momin, that is, it is Ever present in Jamatkhana. Our soul, love and affection are close to a momins heart. Just as we are close to your hearts, do such deeds with which your souls can get closer to the Nur-e Imamah. Physically, remain in the world but spiritually you should be with us. Whether we are in Bombay or elsewhere, spiritually you should be with us. Restfully assured that although we are not present physically, our Nur is Ever present in Jamatkhana. Never ever think that we are not present in Jamatkhana. When you leave your homes you wear a raincoat and carry an umbrella to protect yourselves from the wind and rain. Then, why are you not wearing a raincoat and carrying an umbrella to protect and save your souls? What we mean is, just as you are seeking protection from the rain by using a raincoat and an umbrella, in the same manner protect and save your souls by refraining from bad deeds.

Dar-es Salaam: September 27th, 1899

Spend an hour and study the meaning of ginans and Farmans. Reflect for an hour and ask yourselves; what is a soul? You can only become a momin if you are in the habit of asking such questions. Only by such thinking will you be able to act and behave as momins and also be knowledgeable about your religion.

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You have seen how the rain falls from the sky to the ground and how the water dries up on the ground. But, drop-by-drop, some water merges with the river, which in turn merges into the ocean. Eventually, all rain water merges with the ocean. In the same way your soul has a Divine origin. Its original abode is a much loftier place. Those who are ignorant and do not wish to elevate their souls are like raindrop that have evaporated from the face of the earth. Those who wish to elevate their souls perform more ibadat and cultivate more love and affection in their hearts to ensure that they reach their destination. What have you achieved if you cannot reach your original abode? Mawla Murtaza Ali (s.a.) had said: “He who knows himself knows God.” Wherever we turn we see the Spirit as our friend. When you see a man, you see his physical self; you see his legs, hands, face, eyes and everything else. But you cannot see his soul. Try to perceive his soul.

Zanzibar: September 14th, 1899

An intelligent person should think and have great aspiration and desire to return the soul to its original abode. You should wonder where the soul would go after death, and show courage and determination to reach this original abode. Just like the river that merges into the ocean, the individual soul will also merge into the Divine Ocean. The soul too, has its abode. It will eventually reach its abode.

Where did the soul come from? Where will it go hence? Try to learn about these matters. Those who read philosophy know the answers because reading in itself will pose these questions. Seeking such knowledge is made obligatory upon you. Try to read and understand books on philosophy. You will gain a lot of inner strength and confidence by reading such books.

Pakistan: January 1970

The discipline of Baitu’l Khayal is very strict and very demanding. Those of you who really wish to practice bandagi should be able to do so, but it is a difficult discipline.

Prophet is known to have encouraged prayers at other times; because one of the fundamental principles of Islam is that in your everyday lives at all times, you should have your mind and your thoughts close to Allah, thinking about Allah, so that your faith is an integral part of your everyday life.”

It is not sufficient for my Jamat simply to go to Jamatkhana at times of prayers and think this is all, I have finished my duties towards my faith… and the presence of Allah, the thought of Allah, the fact that Allah exists, the spiritual identification with Him is inexistent.

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The purpose of Baitu’l-Khayal is for those spiritual children who wish to participate, who wish to elevate their souls in remembrance of Allah, in seeking to approach Him – this is what Baitu’l-Khayal is.

Kigali, 1972

Even if you live for 99 years to 100 years, these 100 years mean noting compared to the life of soul which is eternal. So the spiritual children said that we must elevate our souls and prepare for life hereafter. This is Baitu’l-Khayal. Whether a man is poor or rich, healthy or unhealthy, if his soul is elevated and his “Iman” is clean, this will help him to bear any worldly pressure.

To elevate your soul, it demands humility and courage. So the spiritual children came to the Imam and said “Hazar Imam show us the way to elevate our souls”. The way is through ‘Bol’ and ‘Baitu’l Khayal’.

In Baitu’l Khayal it is difficult to concentrate. You will try and fail to concentrate and achieve happiness…So when you sit up in Bandagi, it is not your right and it is not necessary that you will get happiness. If you are successful you will see light.

Do not forget for the sake of enjoying physical life that this is a life limited in time. Your soul is eternal so do not forget your prayers. Be regular in attendance in Jamat khanah and remember your prayers everyday of your lives; because one day you will be recalled to account as to whether you have been regular in your prayers or not, and the only part of you which is eternal, as I said, is your soul.

I also want that young boys and young girls in ‘Lashkar’ should be regular in obeying their parents, working hard at school, keeping your body clean, sleeping at the appropriate time, in other words, to try and keep yourself physically in good health, but also to be regular in your prayers.

East Africa – December 18th, 1966

In the cycle of 24 hours, we take out one hour which we devote in concentration, in seeking to improve ourselves spiritually, to get a better understanding, to get the inner meaning of this life and the life after this one.

Most of you in Baitu’l Khayal are young; this is an excellent field. But remember that though you are young, you may have 40, 50, Inshallah, 70, 80, 90 years to live, your lives are short. Your lives are very short and when you leave this world, nothing goes with you, neither material, nor physical, only your soul remains and your soul is eternal, as is your life hereafter.

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Remember that it is an important matter, it is a very important matter. Do not treat it lightly. Khanavadan, Khanavadan.


Your religion teaches you to think deeply and apply your reason…. Once you are able to understand your real capacities and once you grasp the truth, you will be able to attain freedom. In order to understand the status of God you must first understand your own status as man…

The thinking man will never be satisfied with partial achievement.

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 Mohammad and Ali, it should be even more than on 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 beauties of prayers and religion.

If you desire the emancipation of your soul, then keep your soul in the love and affection of Allah. Never forget Allah even for one moment but always think of Him”

Nothing is more glorious than keeping love and affection for your Hazar Imam.

Kampala: October 8th, 1962

I do not want my spiritual children to start thinking that worldly matters are important. I want you to remember that if you are regular in your religious duties, you will get happiness from this the equal to which you will not be able to find. And there is absolutely no point in chasing day after day after worldly matters.

… But certainly those of you who have come to Baitu’l Khayal regularly, who have had in early morning prayers light in their hearts, they know that this happiness and the happiness that all my spiritual children get from prayers is far greater than any worldly happiness which you can find.

When you are here you may be here for twenty, thirty, fifty, ninety years; later on, your life will be eternal. And when you go into this life, you will have to account for what you have done on this earth, and you must try to understand that it is now that you must prepare yourselves, that you must devote sufficient time to you spiritual understanding, to your spiritual elevation, so that when you come to this new world you will be better prepared.

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Lastly, I hope and I pray that you should, once in your life times, have proper light in your hearts. I pray that it should give you strength, I pray that it should give you humility and I pray that you should have once in your life time that light in your heart which will give you infinitely more understanding of your faith and of the life hereafter, and I give you, each and every member of Baitu’l Khayal, my special loving blessings. Khanavadan, Khanavadan

East Africa – 1966

If you only concentrate on your worldly matters then you forget that which is all important, which is your spiritual well being. So our Jamats did not follow this path, and our Imams have always said you must seek this spiritual elevation through devoting time at night, at a period when you do not attend prayer normally, to concentrate on ‘Bol’. You must seek to elevate yourselves to a better understanding of your faith and the inner meaning of this life, and above all, to try to come closer to He who is above all else, to eliminate all worldly matters from your minds and seek to elevate your souls and your thoughts to become closer to He who is above all else.

Mombasa, May 11th, 1961

"My Beloved Spiritual Children, it is not a new thing to give 'Ism-e A’zam' to the Spiritual Children. Since the last thirteen hundred years, since the time of Prophet Muhammed and other, prayer ('Ism-e A’zam' -Bandagi) is given a great importance. Those who prayed regularly acquired peace and happiness. Islamic history shows that when the prayer was forgotten and no importance was attached to this important factor of life, Islamic States were ruined. Make constant use of 'Ism-e A’zam' through prayers, even if you do not succeed, still continue your prayers; after one, two or three days, if you do not get any benefit, do not get tired and leave off to pray, but continue.

In these days the worldly position being good, the places of enjoyment have increased considerably. By going to clubs and cinemas, people go to bed late at night. Some people also remain occupied in their business; due to all this, people have forgotten prayer (Ism-e A’zam) Prayer must not be forgotten; it should always remain with you. Keep on constantly praying. Concentrate on the valuable thing (Ism-e A’zam) -which I have, given to you. Come to me if you are benefited through prayer during my next visit, otherwise do not come to me till you have; gained benefit."

I give to all, my special best, loving blessings.

Khanavadan. Uttam Du'a Ashish, Khanavadan."

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Karachi, 1964

During your lifetime you will be taken more and more in worldly matters, more and more pleasure will come upon you. But each Spiritual Child should remember that here you are only for a short period in eternity, therefore give this link with me. Through this link, you will come nearer and nearer to me and I would like you to take this link and come nearer to the Noor of Imamat.

When you sit in cibadat and if for some years you do not get real happiness, do not say to yourself that this has no meaning. Keep sitting, keep sitting and the day you have got this, you will be strong enough to face whatever difficulty may come. You will achieve this through the Noor of Aly but you have to open your heart properly to take in the Light of Imam. I pray that whatever problems you may have, nothing should come in your way.

We do not believe only in outward practices of faith. Our Jama’t has been and is being strong through the Rope of Imamat. We would not let one side become dominant.

In our lives, there will be increasing pressures, increasing responsibility to get involved in worldly matters. Then this (cibadat) will be the only way that you will get through worldly difficulties. This is the only way of happiness and you will not be affected by worldly problems.

Please Recite the Holy Salawaat!

Batin prayers reveals our own souls. Every student should devote half an hour to prayer. Prayer is the only medium through which our soul can be uplifted. It will also give us the courage to endure the misfortunes, troubles and illness that are bound to come in later years. Though being unaware of such difficulties, with prayers they can be endured with great joy and without complaint unlike your elders. Moreover, prayers will always give great confidence and bring success.

If you be busy with your prayers, the Light of God will dawn in your heart and you will be saved from vices.

The faithful should form a habit of retiring to bed early at night so that he may be able to be present at “Waqt-e Noorani” (time of Enlightenment i.e. at dawn). By doing so, you will not only be able to avail of the time of Enlightenment which is the time of excellence, but you will be able to attend to your day’s work as well; this will also help you keep your disposition and health fit.

Your whole day would pass in enlightenment if you wake up early with my name and offer prayers.

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While the material conditions of life change, the spiritual conditions which are not only limited to this life but go beyond, are based on one fundamental principal, namely, search for enlightenment by the right spiritual contact with the Light of your Holy Faith.

Paris, June 1972

The other point I wish to make to my students is that while you are in Europe, you have been living in climatic and social conditions which are most probably more agreeable than the climate of Bangladesh or the climate of wherever it may be – but this does not mean that your duties to your faith and to your Jama’t are any the lesser. It is not because you live in France, or you live in England, or you live in America that the day you are no longer, you will be judged more kindly – that you will not be asked to answer questions on why you have done certain things during your lifetime. So be careful – it is not because Muslim are living in Western Europe that they should or can afford to behave differently than practicing Muslims. I make this point because our Jamat is becoming more and more involved in living in France, England, Canada, United States, Spain, wherever it may be. But don’t make the mistake of thinking that the day your life is over, you will be asked or you will be allowed to answer “I did not practice my faith because I was living in London – if I’d lived in Karachi, I would have practiced my faith.” And I make this point to you because it is important that my Spiritual Children who are gradually moving to other parts of the world, into societies which are not Muslim societies. – I warn you, do not make the mistake of thinking that because you live in these societies, your religion obligations are any the lesser. They are as important; they must be fulfilled as regularly as if you were living in Nairobi, Kampala, Dacca, Karachi, Bombay, or wherever it may be. I make this point particularly to my students because I know that they are enjoying conditions of living which in many cases are different from the ones which they have at home. I want you to get the best out of what you can get here, but be careful not to indulge in passing habits which can have detrimental effects for good, and not to underestimate or to forget that even though you may be living in a Christian Society in a Western World, you are Muslims – and when the Day of Judgement arrives, you will be asked the same questions as any other part of the world. This is an important thing for each Spiritual Child to remember.

Pakistan 1964

In our path, we do not believe in only that which is enjoined upon every Muslim – it is not sufficient. But that we should concentrate on the existence of Allah not only at the time of prayer but also at other times during the day and the night. There is a hadith which is attributed to the Prophet, where He is supposed to have said that any Muslim who thinks of Allah in his heart at the time other than prayer, this is equal to prayer.

Imam guides not only about the exterior duties of Islam but also about the mattes pertaining to heart and soul. I want you to concentrate on carrying in your heart, Light and Happiness. This is essential for the real understanding of Islam.

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I would like my Spiritual Children to understand that most of you have worldly matters. These (worldly matters) you should not have in concentration – that is not the essence, the essence is the soul. He who forgets soul is unhappy, this you will see everyday around you.

It is essential that you should also have in your life, each and everyone of you individually, the Batin Noor which you should carry with you; if you forget this you will take a very big risk of going astray in the future. I pray that all of you here may have no worldly problems but more than this, I pray specially that you should be very strong in your understanding the Batini side of your faith, and that above all, each and everyone of you should have the true spiritual happiness which will be yours if you are able once in your lifetime to have Noor of Imamat in your hearts.

Please recite the Holy Salawaat.

FARMAN MUBARAK For The SPRITUAL PROGRESS OF CHILDREN

Farmans by Nur Mawlana Shah Karim al-Husayni Hazir Imam


Tando Mohd. Kan 22/12/1964

I give first of all to each and every spiritual child my most affectionate paternal maternal blessings, Khanawadan, Khanawadan. I am very happy indeed, that these spiritual children have joined Imam’s Lashkar. I accept them and I would like these spiritual children to be brought upon our tradition. They should be regular in prayers, regular in attendance in Jamat khanah, and they should carry Faith in their hearts. They should attend Religious Night School, learn Du’a properly and understand the meaning of various Jamati works so that later on they are able to give service to Imam. I want them to receive proper secular education and they should work hard. Parents should also take care of their health and give them proper worldly and spiritual guidance. They should also obey their parents. This all will make them strong Imani Ismailis, and good leaders in future. I give them my most loving blessings.

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African Visit - 1972 My beloved spiritual children, To all my spiritual children of Lashkar, I give each one of you individually my most affectionate and best loving blessings, Khanawadan, Khanawadan. My beloved spiritual children, I accept all of you in Lashkar. I would like you from very earliest stage to create clear understanding of the dual purpose of life, i.e. material and spiritual. When you talk about Lashkar, it means that those spiritual children who are participating in spiritual life from very young stage. Therefore, you must see that they say their Du’a regularly and understand the meaning of Du’a. They must be given clear understanding that they have a soul which is eternal and the physical existence of man on this earth is limited. Therefore, you must teach them Du’a and see that they understand its meaning. I give each one of you my best and most affectionate loving blessings, Khanavadan, Khanavadan.

II

First of all I accept all my spiritual children in Lashkar and I give you, each one of you individually, my best and most affectionate loving blessings, Khanavadan, Khanavadan. I would like my spiritual children in Lashkar to understand clearly that each spiritual child has two lives, spiritual and material life. Those who have joined Lashkar, now it is their duty to fulfill the promise of their duty. It is the duty of the parents to teach these spiritual children how to fulfill their obligations as far as their spiritual life is concerned. So later on, when they grow old, I would give them ‘Bol’ and in later life, they would be able to come closer and closer to the Noor of Imamat. Meanwhile, they should be taught to be orderly, well disciplined and regular in their religious duties.

III

My young spiritual children in Lashkar, who are beginning their lives, it is essential that you should teach these young spiritual children from young age that they have two duties, first to themselves and their families and second spiritual duties, and each one has a soul which is eternal and body is not eternal at all. Teach them Du’a and the meaning of Du’a and remind them that should not care for material welfare whole throughout, but important is spiritual welfare. They should learn their Du’a and its meaning and become good spiritual children in every way. Later on when they grow older, they should be fully aware of developing their spiritual lives. If they have a strong soul, they will be protected against any difficulty.

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IV

My beloved spiritual children, Lashkar is a very old established Mandli in our Jamat. When you join Lashkar, it means that from very young age you give commitment to serve the Jamat and the Imam. This means that you should be true and valid ‘murid’. This is not for every spiritual child, but for those who have given commitment to serve the Jamat and the Imam. Therefore, you should be outstanding ‘murid’. The parents must explain to these spiritual children that they should be regular in Jamatkhanah and that they must learn Du’a with its meaning. I give each one of you individually my best and most affectionate loving blessings,

Khanawadan, Khanawadan.

Pakistan - January 1970

The discipline of Baitul Khayal is very strict and very demanding. Those of you who really wish to practice bandagi should be able to do so, but it is a difficult discipline. Prophet is known to have encouraged prayers at other times; because one of the fundamental principles of Islam is that in your everyday lives at all times, you should have your mind and your thoughts close to Allah, thinking about Allah, so that your faith is an integral part of your everyday life.” It is not sufficient for my Jamat simply to go to Jamatkhanah at times of prayers and think: this is all. I have finished my duties towards my Faith. This is sometimes what other Muslims do. They go to the Mosque, say their prayers and that is all. And the presence of Allah, the thought of Allah, the fact that Allah exists, the spiritual identification with Him is inexistent. The purpose of Baitul-Khayal is for those spiritual children who wish to participate, who wish to elevate their souls in remembrance of Allah, in seeking to approach Him – this is what Baitul-Khayal is. And the word I will give you is a word on which you should concentrate in order to elevate yourself, Khanawadan. Mombasa - May 11th, 1961 "My Beloved Spiritual Children, it is not a new thing to give 'Ism-i A’zam' to the Spiritual Children. Since the last thirteen hundred years, since the time of Prophet Muhammed and other, prayer ('Ism-e A’zam' -Bandagi) is given a great importance. Those who prayed regularly acquired peace and happiness. Islamic history shows that when the prayer was forgotten and no importance was attached to this important factor of life, Islamic States were ruined. Make constant use of 'Ism-e A’zam' through prayers,

54

even if you do not succeed, still continue your prayers; after one, two or three days, if you do not get any benefit, do not get tired and leave off to pray, but continue. In these days the worldly position being good, the places of enjoyment have increased considerably. By going to clubs and cinemas, people go to bed late at night. Some people also remain occupied in their business; due to all this, people have forgotten prayer (Ism-i A’zam) Prayer must not be forgotten; it should always remain with you. Keep on constantly praying. Concentrate on the valuable thing (Ism-i A’zam) -which I have, given to you. Come to me if you are benefited through prayer during my next visit, otherwise do not come to me till you have; gained benefit." I give to all, my special best, loving blessings. Khanavadan. Uttam Du'a Ashish, Khanavadan." Kigali - 1972 Even if you live for 99 years to 100 years, these 100 years means nothing compared to the life of soul which is eternal. So the spiritual children said that we must elevate our souls and prepare for life hereafter. This is Baitul-Khayal. Whether a man is poor or rich, healthy or unhealthy, if his soul is elevated and his “Iman” is clean, this will help him to bear any worldly pressure. To elevate your soul, it demands humility and courage. So the spiritual children came to the Imam and said “Hazir Imam show us the way to elevate our souls”. The way is through ‘Bol’ and ‘Baitul Khayal’. In Baitul Khayal it is difficult to concentrate. You will try and fail to concentrate and achieve happiness…So when you sit up in Bandagi, it is not your right and it is not necessary that you will get happiness. If you are successful you will see light. Do not forget for the sake of enjoying physical life that this is a life limited in time. Your soul is eternal so do not forget your prayers. Be regular in attendance in Jamatkhanah and remember your prayers everyday of your lives; because one day you will be recalled to account as to whether you have been regular in your prayers or not, and the only part of you which is eternal, as I said, is your soul. I also want that young boys and young girls in ‘Lashkar’ should be regular in obeying their parents, working hard at school, keeping your body clean, sleeping at the appropriate time, in other words, to try and keep yourself physically in good health, but also to be regular in your prayers.

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East Africa - December 18th, 1966 In the cycle of 24 hours, we take out one hour which we devote in concentration, in seeking to improve ourselves spiritually, to get a better understanding, to get the inner meaning of this life and the life after this one. Most of you in Baitu’l Khayal are young; this is an excellent field. But remember that though you are young, you may have 40, 50, Inshallah! 70, 80, 90 years to live, your lives are short. Your lives are very short and when you leave this world, nothing goes with you, neither material, nor physical, only your soul remains and your soul is eternal, as is your life hereafter. Remember that it is an important matter; it is a very important matter. Do not treat it lightly. Khanavadan, Khanavadan. Kampala - October 8th, 1962 I do not want my spiritual children to start thinking that worldly matters are important. I want you to remember that if you are regular in your religious duties, you will get happiness from this the equal to which you will not be able to find. And there is absolutely no point in chasing day after day, after worldly matters. … But certainly those of you who have come to Baitu’l Khayal regularly, who have had in early morning prayers light in their hearts, they know that this happiness and the happiness that all my spiritual children get from prayers is far greater than any worldly happiness which you can find.

Karachi - 1964 During your lifetime you will be taken more and more in worldly matters; more and more pleasure will come upon you. But each Spiritual Child should remember that here you are only for a short period in eternity; therefore give this link with me. Through this link, you will come nearer and nearer to me and I would like you to take this link and come nearer to the Nur of Imamat. When you sit in cibadat and if for some years you do not get real happiness, do not say to yourself that this has no meaning. Keep sitting, keep sitting and the day you have got this, you will be strong enough to face whatever difficulty may come. You will achieve this through the Nur of ‘Aly but you have to open your heart properly to take in the Light of Imam. I pray that whatever problems you may have; nothing should come in your way. We do not believe only in outward practices of faith. Our Jama’t has been and is being strong through the Rope of Imamat. We would not let one side become dominant.

56

In our lives, there will be increasing pressures, increasing responsibility to get involved in worldly matters. Then this (cibadat) will be the only way that you will get through worldly difficulties. This is the only way of happiness and you will not be affected by worldly problems.

Farman Mubarak Batin prayers reveals our own souls. Every student should devote half an hour to prayer. Prayer is the only medium through which our soul can be uplifted. It will also give us the courage to endure the misfortunes, troubles and illness that are bound to come in later years. Though being unaware of such difficulties, with prayers they can be endured with great joy and without complaint unlike your elders. Moreover, prayers will always give great confidence and bring success. If you be busy with your prayers, the Light of God will dawn in your heart and you will be saved from vices. The faithful should form a habit of retiring to bed early at night so that he may be able to be present at “Waqt-i Nurani” (time of Enlightenment i.e. at dawn). By doing so, you will not only be able to avail of the time of Enlightenment which is the time of excellence, but you will be able to attend to your day’s work as well; this will also help you keep your disposition and health fit. Your whole day would pass in enlightenment if you wake up early with my name and offer prayers. While the material conditions of life change, the spiritual conditions which are not only limited to this life but go beyond, are based on one fundamental principal, namely, search for enlightenment by the right spiritual contact with the Light of your Holy Faith. Paris - June 1972 The other point I wish to make to my students is that while you are in Europe, you have been living in climatic and social conditions which are most probably more agreeable than the climate of Bangladesh or the climate of wherever it may be – but this does not mean that your duties to your faith and to your Jama’t are any the lesser. It is not because you live in France, or you live in England, or you live in America that the day you are no longer, you will be judged more kindly – that you will not be asked to answer questions on why you have done certain things during your lifetime. So be careful – it is not because Muslim are living in Western Europe that they should or can afford to behave differently than practicing Muslims. I make this point because our Jama’t is becoming

57

more and more involved in living in France, England, Canada, United States, Spain, wherever it may be. But don’t make the mistake of thinking that the day your life is over, you will be asked or you will be allowed to answer “I did not practice my faith because I was living in London – if I’d lived in Karachi, I would have practiced my faith.” And I make this point to you because it is important that my Spiritual Children who are gradually moving to other parts of the world, into societies which are not Muslim societies. – I warn you, do not make the mistake of thinking that because you live in these societies, your religion obligations are any the lesser. They are as important; they must be fulfilled as regularly as if you were living in Nairobi, Kampala, Dacca, Karachi, Bombay, or wherever it may be. I make this point particularly to my students because I know that they are enjoying conditions of living which in many cases are different from the ones which they have at home. I want you to get the best out of what you can get here, but be careful not to indulge in passing habits which can have detrimental effects for good, and not to underestimate or to forget that even though you may be living in a Christian Society in a Western World, you are Muslims – and when the Day of Judgment arrives, you will be asked the same questions as any other part of the world. This is an important thing for each Spiritual Child to remember. Pakistan - 1964 In our path, we do not believe in only that which is enjoined upon every Muslim – it is not sufficient. But that we should concentrate on the existence of Allah not only at the time of prayer but also at other times during the day and the night. There is a hadith which is attributed to the Prophet, where He is supposed to have said that any Muslim who thinks of Allah in his heart at the time other than prayer, this is equal to prayer. Imam guides not only about the exterior duties of Islam but also about the matters pertaining to heart and soul. I want you to concentrate on carrying in your heart, Light and Happiness. This is essential for the real understanding of Islam. I would like my Spiritual Children to understand that most of you have worldly matters. These (worldly matters) you should not have in concentration – that is not the essence, the essence is the soul. He who forgets soul is unhappy, this you will see everyday around you. It is essential that you should also have in your life, each and everyone of you individually, the Batin Nur which you should carry with you; if you forget this you will take a very big risk of going astray in the future. I pray that all of you here may have no worldly problems but more than this, I pray specially that you should be very strong in your understanding the Batini side of your faith, and that above all, each and everyone of you should have the true spiritual happiness which will be yours if you are able once in your lifetime to have Nur of Imamat in your hearts.

58

59

Lahore - Nov. 25th, 1964. Please recite the Holy Salawaat. I would also like that each and every one of you should remember that you must be regular in our prayers, for there is only one thing which can make you understand the shortness and the futility of life. I would like you to be strong and courageous in adversity, to be humble and understand that success is not only due to human intelligence. I do not want My spiritual children to forget that life on earth is but a very short passage in eternity. And you must not believe that you are here for what is only one existence, and that thereafter, you have to account for nothing .It is most important that you should be regular in prayers and I insist on this because I know My Jama’t will understand this and that they will get from their prayers and from observance of their religious duties that happiness which cannot be found nor replaced by anything else. To each and every one of you, I give My most affectionate loving blessings; most affectionate blessing and I would like you to remember this Farman to remember that these matters are essential in life, the rest is futile and insignificant.

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Prayers and its Importance - · PDF filePrayers and its Importance in our Lives –Farameen ... man without prayers is a man who has no use ... the angel gets a chance to act,