Tawils of the word ‘Salmân’

Salmân (A name) : 

It is said in a Hadith: “Salmân is from us, the ahl-i bayt.” This Hadith alludes to the fact that mu’mins of the first rank, male or female, can also be included in ahl-i bayt.” (Tawil 448, A Thousand Wisdoms, page 241)

Salmân (Salmânu’-khayr) :

• Salmân was an exemplary mu’min of the time of Prophethood.
• Salmân is proof of the verse of the sound heart (26:89).
• He became one of the doors of paradise.
• The sacred light of holy ahl-i bayt had arisen in the personal world of Salmân.
• In the time of every Imam, some pure mu’mins (men and women) become like Salmân-i Fârsi. (Tawil 450, A Thousand Wisdoms, page 242)

Salmân (Salmân as an ‘âlim of given knowledge) :
 When the Commander of the faithful Mawla Ali was asked about Salmân, he said: “He is given the first knowledge and the last knowledge, and that which he has, cannot be grasped.” (Tabaqât, IV, 85). The Imam also said: “He has the knowledge of the first ones and ths last ones.” (Sirat-i Salman, p. 155) (Tawil 452, A Thousand Wisdoms, page 243).

Piety (Taqwa) for the Holy Imam, the Speaking Qur’an and Jamat Khana is Necessary

“You should be aware of the fact that in Islam taqwa (piety, God-fearing) is extremely important, because it is the spirit of all worship (‘ibadat). In order to attain taqwa, one has to struggle a lot. But note the compassionate nature of the Signs of God (Sha’a'ri’llah) and that by respecting and revering them, one attains the piety of the heart (22:32). The pure personality of the Imam of the time, who is the speaking Qu’ran and Jama’at-khanah, are among the Signs of God, and therefore, reverence for them results in the piety of heart and is also itself piety. For one of them is the hidden or spiritual House of God and the other is His apparent or physical House.” (Source: Fruit of Paradise, pages 126-127)

Real Inner Sacrifices

Dhibh (1): That which is sacrificed

“It is mentioned in verse (37:107): “And We ransomed him with a great sacrifice.” That is, Hazrat Isma’il was sacrificed spiritually instead of his external and physical sacrifice, which in many senses was greater than his physical sacrifice. He was sacrificed in the dream, his soul continued to be seized for several days in a wakeful state, he attained the rank of martyrdom in spiritual jihad and he was repeatedly sacrificed at the place of intellect as well.” (A Thousand Wisdoms, Tawil No. 356, p. 193)

Dhibh (2): That which is sacrificed

“Hazrat Ismail was the Permanent Imam and the asas. His intention and worship in the above-mentioned sacrifices were for God and their spiritual benefits were for the people. This is because the Imam, on behalf of God, is always present in this world so that he may accomplish for the people of the world, those useful deeds which they themselves are not able to do. An example of this is the spiritual sacrifice, which is not possible for everyone to accomplish.” (A Thousand Wisdoms, Tawil No. 357, p9. 193-194)

Dhibh (3): That which is sacrificed

Question: “How do the people of the world benefit from the inner sacrifices of the exalted Imam? Is there any such allusion in the Qur’an?” Answer: “The wisdom-filled allusion of the Qur’an says the Imam of the time is not only the Imam of the righteous (Imamu’l-muttaqin, 22:74), but the Imam of the people (Imamu’n-nas, 2:214) as well. However, the great difference is that, the door of (spiritual) knowledge and wisdom opens instantly (in this world) for the righteous, whereas for the masses it is closed in this world.” (A Thousand Wisdoms, Tawil No. 358, p. 194)

The Holy Imams and Jama’at-khanahs are Lit by the Lamp of the Divine Light

It is said in verse (24:36): “(That light is lit) in houses which God has permitted to be exalted, and His name to be remembered therein. He is hallowed therein in the morning and in the evening.” By these houses are meant the Holy Imams and also the Jama’at-khanahs, in which is lit the lamp of Divine light, whose observation and recognition is certain.” (Source: Fruit of Paradise, page 122) 

 

“… The jama’at-khanah is the place where the magnificent soul (i.e., light) of the Imam of the time works, to which the souls of all things come, for in the Imam-i mubin (manifest and speaking Imam) all the things of the universe are encompassed (36:12). These bright proofs about the eminence and blessings of Jama’at-khanah are enough for true mu’mins.” (Source: Fruit of Paradise, pages 124-125)

Idd-ul-Adha: The Inner Meaning of the Sacrifice of Hazrat Ismail (a.s.) & Idd-e-Gaddir: A Time to Reflect on the Greatest Gift from the Holy Imam

The The Inner Meaning Of Idd-Ul-Adha And The Sacrifice Of Hazrat Ismail (A.S.)

“Dhahib: One who follows the path of religion

The path of religion is the progressive ladder of the order of nature which is the example of spiritual ladder as well as the example of straight path and the rope of God. The wisdom-filled allusion of it is that as long as the world of unity is far away there are only ranks on ranks: there are ranks of knowledge of the Qur’an, there are ranks in the deeds of Islam, there are ranks in the spiritual journey and proximity of God. Thus it is true that there are four major destinations of religion, namely, shari’at, tariqat, haqqikat and ma’rifat and it is also true that Hazrat Ibrahim went to his Lord walking from one destination to another on the path of religion.” (A Thousand Wisdoms, Tawil No. 355, pp. 192-193)

“Dhibh (1): That which is sacrificed

It is mentioned in verse (37:107): “And We ransomed him with a great sacrifice.” That is, Hazrat Isma’il was sacrificed spiritually instead of his external and physical sacrifice, which in many senses was greater than his physical sacrifice. He was sacrificed in the dream, his soul continued to be seized for several days in a wakeful state, he attained the rank of martyrdom in spiritual jihad and he was repeatedly sacrificed at the place of intellect as well.” (A Thousand Wisdoms, Tawil No. 356, p. 193)

“Dhibh (2): That which is sacrificed

Hazrat Ismail was the Permanent Imam and the asas. His intention and worship in the above-mentioned sacrifices were for God and their spiritual benefits were for the people. This is because the Imam, on behalf of God, is always present in this world so that he may accomplish for the people of the world, those useful deeds which they themselves are not able to do. An example of this is the spiritual sacrifice, which is not possible for everyone to accomplish.” (A Thousand Wisdoms, Tawil No. 357, p9. 193-194)

“Dhibh (3): That which is sacrificed

Question: How do the people of the world benefit from the inner sacrifices of the exalted Imam? Is there any such allusion in the Qur’an?

Answer: The wisdom-filled allusion of the Qur’an says the Imam of the time is not only the Imam of the righteous (Imamu’l-muttaqin, 22:74), but the Imam of the people (Imamu’n-nas, 2:214) as well. However, the great difference is that, the door of (spiritual) knowledge and wisdom opens instantly (in this world) for the righteous, whereas for the masses it is closed in this world.” (A Thousand Wisdoms, Tawil No. 358, p. 194)

There is a ray of golden light in understanding the concept of spiritual death from the story of Hazrat Ismail (a.s.) for people who are on the path of tariqat and haqiqat. This can be described as follows:

“The Wise Qur’an is the Book of heavenly and Divine wisdom, in which all the injunctions which are apparent are for all, the common as well as the chosen people, but the injunctions which are hidden in wisdom-filled allusions are only for the chosen, as God says; “On no soul does God place a burden greater than it can bear.” (2:286). Thus, the Holy Qur’an indicates to the people of tariqat and haqiqat that they should experience spiritual death before the physical death and become enriched with the everlasting wealth of knowledge and recognition.” (Source: Manifestations of Wisdom, page 27)

Therefore, in my opinion, the clearest and the greatest lesson from Hazrat Ismail’s (a.s.) sacrifice can be described as follows:

Each one of us has to the sacrifice nafs-i amara (the commanding soul) with the practice of dhikr and bandagi so the doors to the spiritual and luminous worlds open up. Real success lies in making the inward journey from the physical world through the spiritual and luminous worlds into the world of oneness. This path also leads to the creation of Sunshine in one’s heart and a Golden Noorani Didar in one’s forehead.

(B) The Role Of Holy Imam In The World

Definition of Wilayat

“”Wilayat,” derived from wila’, means power, authority or a right of certain kind. In Shí’a theology, “wilayat” is the authority invested in the Prophet and the Ahlul Bayt as representatives of Almighty Allah on this earth.” (Source: Sayyid Muhammad Rizvi)

The Three stages of Religion

“It is related that the Prophet said: “I enjoin upon those of you who have faith in God and in me and have declared me to be truthful, the walayat of the Commander of the Faithful, Ali bin Abu Talib. For, truly, the devotion to him is devotion to me, a command my Lord has given me and a covenant which he has made with me and has ordered me to convey to you from Himself.” The greatest wisdom in this luminous teaching of the Holy Prophet is that belief in God and the Prophet is the first stage of religion, that affirmation of the Prophethood and Messengership is the second stage, and that affirmation of wilayat of Mawla Ali is the third stage.” (Fruit of Paradise, page 36)

Hazrat Ali (a.s.) Teaching: The Right of the Holy Imam and the Right of the Believers

” O people, I have a right over you and you have a right over me. As for your right over me, that is to counsel you, to pay you your dues fully, to teach you that you may not remain ignorant and instruct you in behaviourism that you may act upon. As of my right over you, it is the fulfillment of (the obligation of) allegiance, well-wishing in presence or in absence, response to when I call you and obedience when I order you.” [Source: Excerpt from Sermon 34, Najahul Balagha, page 167, Tahrike Tarsile Qur'an, 6th edition, 1996]

The Mechanism and Importance of Salwat

The verse (ayat) of the Holy Qur’an [Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation. (33:56)] indicates that the major entities which are involved in the execution of this prayer are: Allah, Angels, the Holy Prophet, the Holy Imams and believers. This mechanism of salwat is presented in the following diagram:

(C) The Mechanism To Enter The Luminosity Of The Imam And The Qur’an

The Importance of Divine Remembrance

“God says: “And he who is blind to the remembrance of God, We assign him a Satan who becomes his comrade.” (43:36). The pure Imam is the living Supreme Name (ism-i azam) of God and His luminous remembrance, because it is from him that mu’mins obtain the light of Divine remembrance, which rescues them from the clutches of Satan. For the Imam of the time is in the position of Ali and is the gate to the city of knowledge and wisdom.” (Fruit of Paradise, page 29)

“Dhikrukum: Your remembrance

See the blessed words of the verse (21:10): “Fihi dhikrukum”.

• “In it is the exhortation for you”;
• “In it is the remembrance of ism-i a’zam for you”; and
• “In it is your own remembrance provided you are successful.”

When the Imam of time grants ism-i azam to one of his murids, it is certainly from the holy Qur’an. The purpose of the miraculous bridge of special ibadat (i.e., ibadat of ism-i azam) is that he or she may enter the luminosity of the Imam and the Qur’an.” (A Thousand Wisdoms, Tawil No. 363, p. 196-197)

In one of his teachings, NOOR Mowlana Sultan Muhammad Shah (a.s.) has explained that through luminous prayer at a luminous time with a luminous word (bandagi with ism-i azam, the Supreme Name of God), a person can experience the merging of soul with God (fana fillah). In another place, he has explained that during the luminous prayer a person should focus on their ism-i azam (Supreme Name) to such an extent that they should not even be aware of their physical surroundings. In a third place, he has taught that one should die during meditation, i.e., one should be totally and fully immersed in the luminous prayer with the luminous word. Thus, through the Supreme Name (the luminous word), it is possible to go through the cycles of spiritual death and resurrection for the sake of spiritual enlightenment which will be given in the form of knowledge and recognition of higher realities.

The ism-i azam is the door to luminosity, therefore it is a treasure that should be constantly remembered. Here is a humble dhikr to emphasize this point. Let us pray to NOOR Mowlana Hazir to empower us to practice the luminous prayer at a luminous time with a luminous word, i.e., perform bandagi with ism-i azam, the Supreme Name of God, with a greater effort, strength and enthusiasm.

Higher Spiritual Enlightenment

What is in the Spiritual Treasury of NOOR Mowlana Hazir Imam?
Ya Ali Madad. First of all, we would like to extend Didar Mubarak, Idd-e-Adha Mubarak, Salgirah Mubarak and Idd-e-Gaddir Mubarak to the global jamat. May the peace, barakat and Light flow into our personal worlds from our beloved Noor Mowlana Hazir Imam! Ameen.

On the occasion upcoming darbar in Paris, France in this extended Golden Jubilee year of our beloved NOOR Mowlana Hazir Imam, let us reflect on the following question:

What is in the Spiritual Treasury of NOOR Mowlana Hazir Imam?

In order to answer this question, I am going to use the concept of Ruh’l-Qudus (Holy Spirit):

What is Ruh’l-Qudus (Holy Spirit) from an Ismaili Point of View?

“The Holy Spirit literally means the sacred soul. It is the mazhar (locus of manifestation) of the Divine name quddus (the Holy). Therefore, the Holy Spirit itself is pure and keeps pure from all kinds of uncleanliness all those from whom, according to the Divine command, it manifests in the form of knowledge, wisdom, rectitude and guidance. This is the purport of the verse which is revealed about the pure ahl al-bayt (the Family of the Holy Prophet): “Indeed Allah wishes to remove (all kinds of) uncleanliness from you, O ahl al-bayt, and purify you as ought to be purified.” (33:33). Thus the ahl al-bayt are called “Five Holy Persons (panj tan-i pak)” because of this Holy Spirit. The purpose of God keeping them away from all kinds of uncleanliness is to grant them the lofty ranks of heavenly revelation and Divine knowledge and make them the model of mercy and means of guidance for the people of the world.” [Source: Pir Nasir-i Khusraw and Spirituality, p. 18]

Why is the Holy Imam Distinct and Unique?

“The distinction and unique position of the Holy Imam in the world of humanity is due to the Holy Spirit given to him, by which the soul necessarily remains pure. For, the Holy Spirit has all meanings of being pure and purifying. The Holy Spirit rests on the human or rational soul and therefore its center is above the centre of the rational soul, i.e., the forehead, which is the highest place in the human personality and is the place of manifestation of spiritual miracles.” [Source: What is Soul?, p. 2]

What is Haziratu’l-Quds?

“Literally it means the holy enclosure, and technically it means the domain of the First Intellect, the abode of ‘ibda (origination), the place of the secrets of pre-eternity (azal) and post-eternity (abad), the treasure of realities and recognitions, the fountainhead of the Light of lights, Paradise of the personal world and rank of the truth of certainty.” [Source: Rubies & Pearls, p. 115]

What is Haziratu’l-Quds from a Perspective of Azal and Abad?

“The recognition of everything is in abad or the sacred Sanctuary (haziratu’l-qudus) of the personal world, because there the universe of knowledge and wisdom is gathered together and enfolded in the hand of God. Thus, wherever abad (pre-eternity) is mentioned in the Qur’an, azal (post eternity) is also mentioned at the same place.

The sacred Sanctuary, i.e., the greatest treasure of secrets is in the light of the forehead of the manifest Imam, where God has gathered together all things related to knowledge, recognition and spirituality.” [Source: A Thousand Wisdoms, p. 25]

What can a True Mu’min get from the Spiritual Treasury of the Holy Imam?

“The same sacred light also arises in the forehead of the perfect arif for the sake of recognition. Thus, azal, abad and other realities are gathered together and centered in the enclosure of light of the forehead (of the arif or the true mumin). ” [Source: A Thousand Wisdoms, p. 25]

What Kind of Didar is Available to a True Mu’min from the Spiritual Treasury of the Holy Imam?

“A very useful question which compels every mu’min to reflect more and more on the sacred Hadith concerning nawafil (closeness to Allah), is: (i) When God becomes the ear of His closest servant, what can he hear? (ii) When He becomes his inner eye what scenes can he see? Is Divine vision (Noorani Didar) possible in such a case? (iii) When He becomes his hand, what kinds of acts can he accomplish? and (iv) When He becomes his foot, to what destination does he walk by it?” [Source: A Thousand Wisdoms, p. 467]

What are Practical Ways to Nurture our Spiritual Bond with Noor Mowlana Hazir Imam?

To prepare for Golden Noorani Didars and also strengthen our bond with Noor Mowlana Hazir Imam, let us practise our faith with conviction by attending Jamat Khana regularly, submitting dasond, saying three Duas on time, practising bandagi because it is a luminous prayer, reciting angelic salwats, performing abundant dhikr, performing volunteer service, balancing din and duniya, and accumulating material, spiritual and luminous nazranas in our personal worlds.

The House of God is Full of Blessings and Guidance

In the verse (3:96), God says: “Verily, the first house set up for mankind is at Bakkah (Makkah), blessed and a guidance for the entire people of the world.” In this blessed verse, there are many wisdom-filled allusions. 

 

The third allusion is that one of the meanings of the suggestive recitation of “Bakkah” is giryah-u zari, weeping and shedding tears. So its ta’willic implication is that the first house of spirituality is built for people from the shining tears of love of Mawla, which for the lovers of Mowla, is full of blessings and guidance.

The fourth allusion is that the Ka’bah, the Imam and the Jama’at-khanah are the House of God on one hand, and on the other hand, they are also the religious houses of the people, because blessings and guidance which are in these houses are for the sake of people, and their attribution to God is due to their being His special possessions.” (Source: Fruit of Paradise, page 122)

Idd-e-Gaddir: A Time to Reflect on the Declaration of Imamat 2

Idd Mubarak on the occasion of Idd-e-Gaddir, the first Imamat Day of our first beloved Holy Imam, NOOR Mowlana Murtaza Ali (a.s.). Let us now reflect on the following items:

Definition of Wilayat

“”Wilayat,” derived from wila’, means power, authority or a right of certain kind. In Shí’a theology, “wilayat” is the authority invested in the Prophet and the Ahlul Bayt as representatives of Almighty Allah on this earth.” (Source: Sayyid Muhammad Rizvi)

The Three stages of Religion

“It is related that the Prophet said: “I enjoin upon those of you who have faith in God and in me and have declared me to be truthful, the walayat of the Commander of the Faithful, Ali bin Abu Talib. For, truly, the devotion to him is devotion to me, a command my Lord has given me and a covenant which he has made with me and has ordered me to convey to you from Himself.” The greatest wisdom in this luminous teaching of the Holy Prophet is that belief in God and the Prophet is the first stage of religion, that affirmation of the Prophethood and Messengership is the second stage, and that affirmation of wilayat of Mawla Ali is the third stage.” (Fruit of Paradise, page 36)

The Importance of Divine Remembrance

“God says: “And he who is blind to the remembrance of God, We assign him a Satan who becomes his comrade.” (43:36). The pure Imam is the living Supreme Name (ism-i azam) of God and His luminous remembrance, because it is from him that mu’mins obtain the light of Divine remembrance, which rescues them from the clutches of Satan. For the Imam of the time is in the position of Ali and is the gate to the city of knowledge and wisdom.” (Fruit of Paradise, page 29)

The Mechanism and Importance of Salwat
The verse (ayat) of the Holy Qur’an [Lo! Allah and His angels shower blessings on the Prophet. O ye who believe! Ask blessings on him and salute him with a worthy salutation. (33:56)] indicates that the major entities which are involved in the execution of this prayer are: Allah, Angels, the Holy Prophet, the Holy Imams and believers. This mechanism of salwat is presented in the following diagram:



According to the ahadith of the Holy Prophet, whenever the name of the Holy Prophet is recited, his family, his offspring and their successors are automatically invoked. According to the Ismaili Muslim constitution, the successors of the Holy Prophet are the Imams who are his direct descendants through Hazrat Mawlana Ali Amiru-l-Mu’minin (‘Alayhi-s-salam) and his daughter Hazrat Bibi Fatimat-az-Zahra, Khatun-i-Jannat (‘Alayhi-s-salam).

The question then arises: Are the blessings for the Prophet and the Imams or are they for the believers? The answer is given in the following verse of the Holy Quran:

“He it is who confers upon you His Blessings, and likewise do the Angels, that He may bring you forth from darkness (of infidelity) into the Light (of faith): and He is to believers All Merciful” (33:43)5

Huwallazii yusallii ‘alay-kum wa malaaaa-’ikatuhuu liyukhrijakum-minaz – Zulumaati ‘ilan-Nuur: wa kaana bil-Mu’-miniina Rahiimaa.

Idd-e-Gaddir: A Time to Reflect on the Declaration of Imamat

Idd Mubarak on the occasion of Idd-e-Gaddir, the first Imamat Day of our first beloved Holy Imam, NOOR Mowlana Murtaza Ali (a.s.). In the following except from Khutba 8, NOOR Mowlana Murtaza Ali (a.s.) has defined the achievements of Aal-a-Muhammad:

“We (Aal-a-Muhammad) guided you from obscurity of ignorance and infidelity towards the splendours of knowledge and religion; we raised the standards of your life and culture for you. Because of us you saw the lights of truth and wisdom and came out of the darkness of heathenism (uncivilized or unenlightened state) and depravity (moral corruption or degradation).” (Nahjul Balagha: Sermons, letters and saying of Hazrat Ali, Khutba of Hazrat Ali 8, p. 10)

I would like to add the following excerpt from Majlis 8: To Thank the Imam in Weal or Woe from Qazi Noaman’s Code of Conduct for the followers of Imam (pp. 51-55):

“Let us make a short survey of their favours on us. We were ignorant of everything and were spiritually dead. They brought us back to life and showed us the path of wisdom. We were blind, they gave us the eyes to see for ourselves what is right and what is wrong. We were groping in the dark, they showed us the light. We had lost the track, they showed us the way to salvation. We were lacking in knowledge, they gave us knowledge. We were falling in hell-fire, they picked us up and put us in the middle of righteous. In short, they gave done us the favours which we cannot count. They have given us all that is good in this world and the world to come.”

At this point, let us pray: Mowla, please forgive us for our mistakes, sins and oversights; Mowla, we offer our gratitude to you by reciting salwat: Allâhumâ salli alâ Muhammadin wa âle Muhammad (O Allah! Bestow Peace on Muhammad and his Descendants).

Mu’mins will enter the Luminous House of God

“The Divine law is that the spiritual Masjid and luminous Jama’at-khanah has continued to be forever in the pure personality of the Prophet and the Imam. Hazrat Nuh has called this luminous house “my house (bayti)” (71:28) and the mu’mins who entered it were called “the people of the house (ahl-i bayt)”, for as the Qur’an says: “O my Lord, forgive me, my parents, and those who enter my (spiritual) house as (perfect) believers, and the believing men and believing women” (71:28). In this wisdom-filled prayer of Hazrat Nuh, the mu’mins are in two categories: those who had entered his luminous house (i.e. the House of God) due to their perfect faith and those who have still not been able to enter it.” (Source: Fruit of Paradise, pages 127-128)

The Holy Imam is the Intellectual and Spiritual Jamat Khana

"In his time the Holy Prophet was God’s living House (22:26) and the luminous and miraculous Jama’at-khanah, for as it is said in verse (33:33): “Verily, God intends but to keep away from you (every kind of) uncleanness, O you people of the (luminous) house, and to purify you in every respect (externally and internally).” This holy house was the light of Prophethood and Imamat and the people of the house were the Holy Five Persons: namely Hazrat Muhammad Mustafa (s.a.s.), Hazrat ‘Ali-i Murtaza (a.s.), Hazrat Fatimah-i Zahra (a.s.), Hazrat Hasan-i Mujtaba (a.s.) and Hazrat Husayn-i Sayyid-i shuhada (a.s.). This luminous house is the speaking House of God and the intellectual and spiritual Jama’at-khanah, and it is the house of wisdom about which the Holy Prophet has said: “I am the house of wisdom and ‘Ali is its door.” It is also the same blessed and holy house in which, according to verse (24:36), the lamp of the Divine light is lit.” (Source: Fruit of Paradise, pages 128-129)

To whom does the Straight Path belong?

“In order to present this reality in an understandable way, it is asked: To whom does the straight path belong? Does it belong to God or to the Prophets? Does it belong to the Holy Prophet or the Imam? Does it not belong to mu’mins? The answer is that, first of all, it belongs to God, for He is the goal of it. That is, all have to go to His luminous House (42:53; 2:156). It is also the path of all the Prophets, because they were the guides of the people on it (1:7; 4:68). It is the path of the Holy Prophet, the last Messenger, because he is the chief of all Prophets and Messengers (12:108); it is the path of the Imam because he is the true guide (13:7). And it is also true path is made for the guidance of the mu’mins (4:115). Thus the extremely pure and sacred House, which belongs to God, also belongs to all the above-mentioned ranks. Although God Himself is free from and above space and non-space, the recognition of His oneness is not possible outside His luminous House (24:35). This house, which is full of mercies and blessings and illuminated with the light of recognition, is the light of Prophets and Imams (24:36) and this same house also belongs to mu’min men and mu’min women when they follow them completely (57:12; 66:8).” (Source: Fruit of Paradise, page 129-130)

Jamat-khana of the Heart is the Holy Imam of the Time

“It is said: “The heart of the mu’min is the Throne of God.” However, it is necessary to ask and know what the real meaning of this saying is. Because the word “mu’min” is applicable to many people, but the concept of the Divine Throne is very high. You should understand that the heart of the mu’min is the Imam of the time and it is this holy personality in which the Divine light shines, for as the Wise Qur’an says: “And know that Allah comes in between the man and his heart” (8:24). That is, in the light of true knowledge, you should know the law of trial: Why does God come between man and his heart (i.e., the Imam of the time)? Indeed the wisdom-filled allusion and the secret of success in this is that one should have recourse to God with his true heart. He should return to Him and further go where his heart is. This shows that in reality, Jama’at-khanah of the heart is also the Imam of the time.” (Source: Fruit of Paradise, pages 133-134)

Ta’wil of word ‘Ma’a'l-Qur’ân’ (With the Qur’ân)

“Externally Ali (Imam of the time) is a pure personality and internally a light. Externally, the Qur’ân is a glorious heavenly Book and internally (in the Prophet and the Imam) it is light. This shows that externally Ali and Qur’ân are separate from each other, but internally they are not only together, they are one light.” [Source: Tawil 820: A Thousand Wisdoms]

The Expansion of our Spiritual House (Real Heart, Consciousness)

The great experiences of Holy Prophet (s.a.s.) are an inspiration for humanity. Let us reflect on the concept of expansion of the heart and relate it to spiritual and luminous stature of our Holy Prophet Muhammad (s.a.s.): “Expansion of the Heart (Sharh-i Sadr): Sharh-i Sadr literally means to open the chest, that is, the expansion of the heart, which in turn means the expansion of the human soul, because the centre of the soul is the heart and mind. Although expansion and contraction are the characteristics of the body and not of the soul, yet the world of similitude (mithal), which is subtle and spiritual, is like this world in expansion and breadth, as God says: “And vie one with another for forgiveness from your Lord, and for a paradise as wide as are the heavens and the earth, prepared for those who are righteous.” (Holy Qur’an 3:133) 

This verse reveals the wisdom that the above-mentioned Paradise is the spiritual form of this Universe, or it is in the form of soul of this huge universe, namely the Universal Soul. It should be understood that, just as everything has a subtle spiritual form, this huge universe also has a subtle, spiritual form, which is the world of similitude, the Paradise mentioned above, as well as the extremely great expansion of the spiritual kind. 

As the concept of spiritual expansion is established, the expansion of the heart can also be explained. God says: “Is he whose heart Allah has expanded for Islam and follows (the guidance of) a Light from His Lord (equal to the one who has gone astray)? Then woe unto those whose hearts are hardened against the remembrance of Allah. Such are in plain error.” (Holy Qur’an 39:22). 

This verse shows that when a mu’min, melting in fire of true love, is engrossed in the remembrance of God in such a way that he forgets everything, save the remembrance of God, to the extent that he does not know whether he is awake or in the world of dream, his soul expands and then the Light starts to appear. 

Regarding the Holy Prophet, the Holy Qur’an says, “Did not We open your heart?” (94:1). This means that the blessed heart of the Prophet, i.e., his pure soul was expanded to the ultimate and as a result he could see the spiritual form of the entire universe in his own pure soul.”
[Source: Pir Nasir-i Khusraw and Spirituality, pages 33-34]

Spiritual Progress of Personal Jamat Khanas

“In the verse (10:87), God says: “And We revealed to Musa and his brother: Provide houses for your people in Misr and make your houses places of worship, and establish prayer, and give glad tidings to the mu’mins.” Misr is the name of every city which has a protective wall around it and by this is meant the city of spirituality, because not only does it have a protective wall around it, but also a door. Thus in this wisdom-filled verse the spiritual progress of the personal Jama’at-khanahs is mentioned. That is, God commanded the Prophet and Imam to make houses in the city of spirituality for the hudud-i din (religious hierarchy) of their community and to give the status of the House of God to these houses and do the work of true mission (da’wat-i haqq) and give mu’mins the practical glad tidings of such spiritual progress and ascension.” (Source: Fruit of Paradise, pages 131-132)

Pearls of Marifat

“This day have I perfected your religion for you and completed My favour unto you, and have chosen for you as religion al-Islam.” 

“According to the above Qur’anic verse (5:3), the perfection of Islam and the completion of the Divine favour took place the day Mawla Murtada ‘Ali was appointed successor to the Holy Prophet (i.e., at Gaddir-e-Khum). This verse shows that the supreme favour of God was completion of the revelation of the Qur’an and the appointment of a successor of the Prophet, namely waliyy-i amr or the holder of the (Divine) command. There is no favour greater or superior to this. 

God has ordered that the favours which He has granted should be remembered. The remembrance of Divine favours is, on the one hand, an act of appreciation and gratitude and on the other, it contains a deep philosophy of Divine remembrance and happiness. Truly, remembrance of the favours of the Benevolent Lord brings in its wake, flowers of happiness.” (Source: Pearls of Marifat, Part 2, pages 40-41)

The Holy Imam and Jamat Khana are Spiritual and Luminous Houses

In the verse (3:96), God says: “Verily, the first house set up for mankind is at Bakkah (Makkah), blessed and a guidance for the entire people of the world.” In this blessed verse, there are many wisdom-filled allusions. One of them is that ‘first’ is the foundation of ordinals (numbers) and it necessitates that it be followed by the second, third, fourth, fifth, etc. This implies that although the first and the central religious house is in Makkah, there will be many secondary and local religious houses (Jama’at-khanahs) in the time of Prophethood and the cycle of Imamat. 

 

The second allusion is that just as the first religious house was set up in Makkah, the first (holy) Imam (Mawla Ali (a.s.) was also appointed in Makkah. He is the spiritual and luminous house for people and in which, there are blessings and guidance for those who (actually) become personal worlds (i.e., become spiritually advanced and knowlegable souls).” (Source: Fruit of Paradise, pages 121-122)

The Holy Imam of the Time is the Living House of God

God says: “And when We made the House a place of reward and peace for mankind (saying): Take as the place of prayer where Ibrahim stood.” (2:125). Another taw’il of this verse is that just as, by His command the Ka’bah, the House of God, is a place of reward and peace externally, so internally the Imam of the time as the House of God, is the means of every kind of reward and peace. This means that the (holy) Imam is the spiritual Qiblah, towards whom the attention of the heart is necessary in every good deed and that is the way of attaining reward. 

 

You can see that the reward is mentioned first and then comes peace. The wisdom in this is that, the mu’mins cross the stages of reward and good first, by obeying the Holy Imam and then, as a result, they enter into the light of his spirituality. And it is he who is God’s inner House in which there is only peace and no fear or danger of any kind. Just as in the external world, the station of Ibrahim is in a place where there is a stone, similarly in the internal world, in the luminosity of the Manifest Imam, there is a Pearl of Intellect, which we have been commanded to reach to attain the wisdoms of salat or namaz.” (Source: Fruit of Paradise, pages 119-120)