They can participate but not the way you are I also go in Shia and Sunny and many other forums too but I do not lie over there like you! some time you become very open spoken (not the true teller) and arrogated that you often forget what you are writing? it is true or not ?!! also it is not hidden that your comments are usually rely on your jealousy and anger towards Ismailis, and that is the main reason to come in this site despite of your many insults. i.e to give courage to your own soul that your conversion step is right step but reality is totally different give me a favor, ask your self this question are you really come in this forum to learn some thing? or ..why don't you stop fooling your self around? and...Admin
Can non Shia Imami Ismaili respond to question about "Explanation needed about Koran Aya"?
Ibaadat/Bandagi Concentration
If I respond, I will be accused of derailing threadagakhani wrote:They can participate but not the way you are I also go in Shia and Sunny and many other forums too but I do not lie over there like you! some time you become very open spoken (not the true teller) and arrogated that you often forget what you are writing? it is true or not ?!! also it is not hidden that your comments are usually rely on your jealousy and anger towards Ismailis, and that is the main reason to come in this site despite of your many insults. i.e to give courage to your own soul that your conversion step is right step but reality is totally different give me a favor, ask your self this question are you really come in this forum to learn some thing? or ..why don't you stop fooling your self around? and...Admin
Can non Shia Imami Ismaili respond to question about "Explanation needed about Koran Aya"?
I Should not wrastle with pig
I will get dirty and pig will enjoy it
Surah al Nurayan is forgeryAdmin wrote:Even in the Ginanic litterature, we find verses on Hassan-Hussein, the 2 Noor, the Noor of Piratan and the Noor of Imamat. The ginan says the Ummah come from these two. And the Surah al Nurayan (on 2 Noors) in the Quranic Manuscript of Bankipore confirms the same.
That is the problem with people who close themselves from the truth. They have their own truth and are blind to the light of the sun.
This is why knowledge available to Ismailis is not available to all. That is called divine justice. God does not punish people who deny truth. The deniers are punished by their own ignorance.
This is why knowledge available to Ismailis is not available to all. That is called divine justice. God does not punish people who deny truth. The deniers are punished by their own ignorance.
In that he did exactly what the prophet (PBUH) did![/quote]zznoor wrote:[quoteAlas, Imam SMS passed away without writing single line.
this is definitely not my post except "Alas, Imam SMS passed away without writing single line"
Admin brother
If you think my post was offensive, please delete complete post. Do not edit and add lines. This has happened before too
Oups, pressed edit instead of quote. It has been corrected as much as possible.
But the point remains same. The prophet [PBUH] did not write one verse of the Quran before dying. So why talk of others. First come to term with the fact that some misguided people tried to do what the Prophet in his wisdom judged better not to do.
But the point remains same. The prophet [PBUH] did not write one verse of the Quran before dying. So why talk of others. First come to term with the fact that some misguided people tried to do what the Prophet in his wisdom judged better not to do.
Ibadat is a concept familiar to millions of Sufi and Alawites in Turkey and elseswhere. It is less known amongst Sunnis but still few of them do Ibadat. Obviously it is prevalent amongst Shias and all the more so amongst Ismailis.
But this does not mean the topic can not be debated by various tendencies in Islam, including Shariatis who felt the need to search info on this topic...
who knows, it may be a turning point in their journey for truth.
But this does not mean the topic can not be debated by various tendencies in Islam, including Shariatis who felt the need to search info on this topic...
who knows, it may be a turning point in their journey for truth.
Oups, pressed edit instead of quote. It has been corrected as much as possible.
you also deleted my response to your comments
But the point remains same. The prophet [PBUH] did not write one verse of the Quran before dying.
How convient to forget about the fact that Prophet could not write and he had scribes to write down revelation.
So why talk of others.
Imam SMS RhA claimed he had correct version of Quran and additional 10 chapters and he said he will write it down. This was his Farman
First come to term with the fact that some misguided people tried to do what the Prophet in his wisdom judged better not to do.
Uthman's codex was from material in the quarters of Bibi Hafsa, people also ignore that
We had debate on that before somewhere else.
Please delete whole post, if you do please indicate that you have done that.
salaam
you also deleted my response to your comments
But the point remains same. The prophet [PBUH] did not write one verse of the Quran before dying.
How convient to forget about the fact that Prophet could not write and he had scribes to write down revelation.
So why talk of others.
Imam SMS RhA claimed he had correct version of Quran and additional 10 chapters and he said he will write it down. This was his Farman
First come to term with the fact that some misguided people tried to do what the Prophet in his wisdom judged better not to do.
Uthman's codex was from material in the quarters of Bibi Hafsa, people also ignore that
We had debate on that before somewhere else.
Please delete whole post, if you do please indicate that you have done that.
salaam
My response to edited post
Admin wrote:That is the problem with people who close themselves from the truth. They have their own truth and are blind to the light of the sun.
This is why knowledge available to Ismailis is not available to all.
Strange, knowledge is never hidden. It is Ismailis who choose not to reveal it
That is called divine justice. God does not punish people who deny truth.
What Devine truth! Do other religion claim that Muslims are suffering because they do not accept their Devine truth!
The deniers are punished by their own ignorance.
Truth of matter is, they are suffering because they do not follow Quran and Sunnah. There is enough good in it.
zznoor wrote: Strange, knowledge is never hidden. It is Ismailis who choose not to reveal it
Knowledge is not given, for it's not an apple so one can hand it over. Knowledge is sought, with the proper intention and it is every individual's right and responsibilities. Prophet Muhammad said a man's life is useless if two days of his life is the same. He is referring to a mediocre who's denying to seek knowledge.
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shiraz.virani
- Posts: 1256
- Joined: Thu May 28, 2009 2:52 pm
Nuseri said :
Never judge a person based on their looks, color, religion, sect and so on...Judge yourself and that's the only way you can go higher
Nuseri, who knows !!!....May b an atheist might be more deserving soul to enter jannah rather than you and me.Ya Ali Madad.
How come a Shariati visiting mosque lands in a privilege topic of Ibaadat
a part of our Sufi tariqa concept .It is not a fully open for all topic even for Ismails.
Great to see Admin to open the doors of Bandagi/Ibadaat to a Shariati.
KEEP IT UP.
Never judge a person based on their looks, color, religion, sect and so on...Judge yourself and that's the only way you can go higher
Ya Ali madad:To all scholars.
A question to scholars with some awareness of Human psycho problems.
If one want treat a person with that problem.
1.Do you feed her more vegetable so that she becomes total vegetable before death
OR
2. Advise that person as her well wisher to VISIT a shrink for treatment n suggest her by searching few names of the doctors
from her city,state or nearby cities every time.
Here we have a case of Shariati is adamantly stuck to 'Quantity of the past"
and ignoring and avoiding the 'Quality n Reality of today.'
A wise person should not try to match or debate on 'Quantity of the Past
by wasting one's time and resources.
It is like feeding her madness.
Stuffing more vegetable of the past to her existing stock will MAKE her 'total vegetable'
Better than it would be a shrink who can get her out of her current partial vegetative status.
Googling Doctors name is easier than Googling the stink of the past
SAMAJDARO KO ISHARA KAFI HAI.
APNA KAAM ASHAAN KARO.
A question to scholars with some awareness of Human psycho problems.
If one want treat a person with that problem.
1.Do you feed her more vegetable so that she becomes total vegetable before death
OR
2. Advise that person as her well wisher to VISIT a shrink for treatment n suggest her by searching few names of the doctors
from her city,state or nearby cities every time.
Here we have a case of Shariati is adamantly stuck to 'Quantity of the past"
and ignoring and avoiding the 'Quality n Reality of today.'
A wise person should not try to match or debate on 'Quantity of the Past
by wasting one's time and resources.
It is like feeding her madness.
Stuffing more vegetable of the past to her existing stock will MAKE her 'total vegetable'
Better than it would be a shrink who can get her out of her current partial vegetative status.
Googling Doctors name is easier than Googling the stink of the past
SAMAJDARO KO ISHARA KAFI HAI.
APNA KAAM ASHAAN KARO.
To zznoor:Ya Ali Madad.
Anything available freely/openly in modern society and economics has NO VALUE AT ALL.
Masters degree is not openly available to anybody,but formal formatted
graduate degree is needed in spite college books available openly for
anyone to read.
Is your own house open for everyone for dinner and drinks?
maybe yes for known approved few.
Ismailis is are CLASS APART n AHEAD. (A few million life cycles ahead)
Is heaven open for all or only chosen few,as per Quran?
As our teachings come from MHI and not any street side Moulana,Moulvi or Mullah.
Their teacing has only become an open bomb making factory( free n open disaster factory with open book n technocrats/quacks)
Is thesis presented in award of Doctorate degrees is an open topic for all students,may be not.
In the same context and background our Ibaadat is privileged practice in our Tariqa.
It was written as per my understanding which may differ from others.
Anything available freely/openly in modern society and economics has NO VALUE AT ALL.
Masters degree is not openly available to anybody,but formal formatted
graduate degree is needed in spite college books available openly for
anyone to read.
Is your own house open for everyone for dinner and drinks?
maybe yes for known approved few.
Ismailis is are CLASS APART n AHEAD. (A few million life cycles ahead)
Is heaven open for all or only chosen few,as per Quran?
As our teachings come from MHI and not any street side Moulana,Moulvi or Mullah.
Their teacing has only become an open bomb making factory( free n open disaster factory with open book n technocrats/quacks)
Is thesis presented in award of Doctorate degrees is an open topic for all students,may be not.
In the same context and background our Ibaadat is privileged practice in our Tariqa.
It was written as per my understanding which may differ from others.
But that isn't what you are practicing...zznoor wrote:True Islam has no class or cast system. It's books and Masjids are open for all,.It is not a fully open for all topic even for Ismails.
Quranic and Ahadith knowledge is open for all. You are not forced to partake in it.
We have pages and pages and pages of you trying to force your way upon us.
Shams
Ism e azam and soul creation
Yam,
I m sorry, i hope this is the correct place to post this topic
Recently i heard Abu Aly waez :
The first time a bol is given to you, that bol name gives you an indication of The halat or condition of khuda during your soul creation.
So example if your first bol is Muhammad, then khuda was in Muhammad state when your soul was created. And some trace of that Muhammad state is
Inside your soul. Unfortunately no more explanation was given.
Can someone please elaborate, thx in advance 🙏
I m sorry, i hope this is the correct place to post this topic
Recently i heard Abu Aly waez :
The first time a bol is given to you, that bol name gives you an indication of The halat or condition of khuda during your soul creation.
So example if your first bol is Muhammad, then khuda was in Muhammad state when your soul was created. And some trace of that Muhammad state is
Inside your soul. Unfortunately no more explanation was given.
Can someone please elaborate, thx in advance 🙏
Ism e azam and soul creation
Yam, sorry I forgot to mention that in waez he said group,i think he mentioned 500 plus, went to Maula, not one person, and in waez he was addressing Jamat as if had they all gone to get bol together. Also I may be wrong but i m assuming that during a certain halat or condition, khuda creates a lot of souls, depending on the duration of khuda's state or halat. Khuda is continually creating, so I assume that during a particular halat, He creates a lot souls continually.
But I don't it matters if one person or 500 plus went to get bol, i guess my main question is can anyone elaborate on the soul creation and the correlation of ism e azam and what it means that a trace of khuda's state is inside the soul. Thx
But I don't it matters if one person or 500 plus went to get bol, i guess my main question is can anyone elaborate on the soul creation and the correlation of ism e azam and what it means that a trace of khuda's state is inside the soul. Thx
I would opt for the following analogy on group receiving Bol.
Lets assume the bol is "Car". All of those sitting there receive a car. Not the same car. The car is individually shaped and charged for the person. it is not a bus where all travel together at the same speed.
One person receiving a car that is a small Toyota able to go 100km an hour and the other a race Ferrari capable of going at 330km an hour. Of course both may go at 20km an hours once the excitement of having the Bol has gone and they become very irregular despite their commitment to the Imam about practicing their driving
But the Bol is individual, even when given in group. it may sound the same to people present there but it is not. Once you receive the car, the car become your master, you do not become the master of the car, the car has been programed in a certain way and that would be your limitation when you practice the Bol. Once you reach the maximum, you may be given a plane or a rocket.
Lets assume the bol is "Car". All of those sitting there receive a car. Not the same car. The car is individually shaped and charged for the person. it is not a bus where all travel together at the same speed.
One person receiving a car that is a small Toyota able to go 100km an hour and the other a race Ferrari capable of going at 330km an hour. Of course both may go at 20km an hours once the excitement of having the Bol has gone and they become very irregular despite their commitment to the Imam about practicing their driving
But the Bol is individual, even when given in group. it may sound the same to people present there but it is not. Once you receive the car, the car become your master, you do not become the master of the car, the car has been programed in a certain way and that would be your limitation when you practice the Bol. Once you reach the maximum, you may be given a plane or a rocket.
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aatimaram_1
- Posts: 11
- Joined: Wed Apr 04, 2018 9:01 pm
Re: Ism e azam and soul creation
I wished Alwaiz Saheb should have been alive and we had an explanation from him. His statement is strange as is quoted;Abadhu7 wrote:Yam,
I m sorry, i hope this is the correct place to post this topic
Recently i heard Abu Aly waez :
The first time a bol is given to you, that bol name gives you an indication of The halat or condition of khuda during your soul creation.
So example if your first bol is Muhammad, then khuda was in Muhammad state when your soul was created. And some trace of that Muhammad state is
Inside your soul. Unfortunately no more explanation was given.
Can someone please elaborate, thx in advance 🙏
"So example if your first bol is Muhammad, then khuda was in Muhammad state when your soul was created. And some trace of that Muhammad state is inside your soul".
All souls were created at same time in primordial time. After creating souls Allah asked souls" ALASTU BI RUBBIKUM " (Am I not your Rubb), Souls replied " QALU BALA " (Yes You are) according to Quran. This is called Waida e Alast in sufi teachings. This same promise is mentioned in Ginan;
QOUL DAEI NE KALGUG MAHE(N) AAVIYO.
In my opinion RUBB was the first Bol given to souls.
In rare case Imam gives Bol to individuals, usually it is given in group on jamaiti level, and to all group members same Bol is given.
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mahebubchatur
- Posts: 734
- Joined: Mon Jan 13, 2014 7:01 pm
Waez in English on Bol
https://drive.google.com/open?id=1g_H9E ... B6Nd7zPui0
And
Article below
" Ism’ul Azam and Baitul Khayal "
By:- SHIRAZ PRADHAN.
“The esoteric (batini) vision, realized through pious works and the constant remembrance of God during the nightly vigil, as well as the exoteric (zaheri) vision, and beholding the gateway of God’s mercy, becomes the ultimate purpose of human life….Piety should be for the purpose of recognizing and beholding God, which is achieved through the recognition and vision of the Imam of one’s time.”
— Imam Mustansir-Billah, 32nd Ismaili Imam.
In the Memoirs of Aga Khan, our beloved 48th Imam Mawlana Sultan Mahomed Shah outlines the distinction between two human experiences as categorized by the Muslim philosopher Ibn-Rushd (Averroes):
“On the one hand, our experience of nature as we recognize it through our senses…and on the other hand, our immediate and imminent experience of something more real, less dependent on thought or on the processes of the mind, but directly given to us, which I believe to be religious experience.”
The craving for this direct experience is innate in all of us. Depth psychology which recognizes this craving in a totally different form states that human psyche has great capacity and an insatiable desire for love. The quest for this love molds human actions. In some it takes the form of material pursuits, in others it takes the form of religious and mystical pursuits. And in some souls’ this quest for divine love finds satisfaction in devotion and love for another human being.
Further in his Memoirs, the Imam expounds on this very theme and says:
“We live, move and have our being in God…when we realize this, we are already preparing ourselves for the gift of the power of direct (mystical) experience…some men are born with such natural spiritual capacities and possibilities of development that they have direct experience of that great love, that all-embracing, all-consuming love which direct contact with reality gives to human soul.”
A question naturally arises in the mind: What about people who are not so gifted and not born with the natural capacity of development for spiritual experience?
Allah is mindful of this innate human desire for love and direct vision. Allah grants a gift and a means for this direct experience to all: “And to Allah belong the best names, so call on Him by them.”
— Holy Qur’an, 7:180
The invocation of best names (Ism’ul-Azam) referred to in the above Sura are the most beautiful names of Allah, invocation of which provides the path to his mercy and direct experience. The Qur’an also enjoins constant remembrance of Allah:
“O you have faith, remember Allah with frequent remembrance and glorify him morning and evening.”
— 33:41-42.
Bol is a Gujarati word for Ism’ul-Azam. In Ismailism, the path to direct experience of the divine reality of Allah through the Noor (Light) of Imamat becomes a very personal and private affair. Each murid has his personal connection with the Imam. The personal spiritual bond of bayah (allegiance) between the Imam and the murid is the cornerstone of this bond.
Every murid has a desire for this vision of Noor. This desire is weak in some and strong in others. The real quest for the vision of the Noor begins when a murid fights the buffeting currents and vicissitudes of daily life and begins to hear the call of the divine and the desire for vision of Noor possesses his heart. The thirst for love that philosophers had talked about becomes a reality. The most enchanting verses of a Ginan of Pir Sadardin which describe the agony of a love-thirsty soul resonate in his heart:
Sajan per hun sada balihari
Ke jine Sajan mohe nipat bhisari
Ab ko je me Sajan pau
Haide under Sej bichau
Milu usinku Noor sangath
Phir nav jalu duje ka haath.
TRANSLATION
(Sajan=Beloved)
I am forever ready to sacrifice my life for the Beloved,
That beloved who has so forgotten and forsaken me
If perchance I attain to the Beloved
I will spread a silk carpet in my heart
And meet him in a shower of Noor
Never again to thirst for aught.
When a soul become thus love-stricken, the path to enlightenment become visible to him and he seeks the Imam’s guidance. The Imam in his benevolence and love for the murid grants him a personal key to the spiritual universe and the possibility to ascend to that peak from whence he has potential of vision of Noor of Imamat and the quenching of that insatiable thirst for love.
The key to this spiritual universe is Bol.
The remembrance (dhikr) of this Bol at prescribed time when the world rests is the essence of Baitul Khayal. “The honor and greatness of a believer lies in his praying at night,” said Imam Ja’far as-Sadiq. A number of verses in the Holy Qur’an attest to the importance of the night worship. Allah says, “and part of the night; bow down before Him and magnify Him through the long night. — 76:26 (tr. Arberry). This verse of the Holy Qur’an tells us to remember Allah at such a time when others are asleep.
The Holy Qur’an tells us:
“You have indeed in the Apostle of God a beautiful pattern of conduct.”
–33:21.
Thus, as an example to be followed, the Prophet’s escape to Mount Hira for extended hours of contemplation as well as his experiences during the night journey, miraj, are indicative of the rise of the soul from the plane of material existence to the proximity of God. The night journey emphatically proclaimed that if God has placed man on this earth, He has also set up a ladder for man to climb up to Him. Baitul Khayal accords us this opportunity.
Thus, the practice of Baitul Khyal sits at the crest of spiritual practice of Ismailism and is also referred to as Motu Kam (Big Work). As the prescribed practice becomes a routine, the spiritual universe begins to unfold and the bond between the Imam and murid becomes stronger, and the link that binds the murid to the Imam becomes shorter and shorter. It is a process of divine alchemy which is sung in the Ginan Jire vala, dhan re ghadi:
Paras perse to Loha raang pelte
To jagmag jyote jagaye.
TRANSLATION
That which was base metal
Transforms to gold and begins to shine
by divine alchemy
The experience of this transformation and the uplifment of the soul through the constant meditative practice of the Ism’ul-Azam is articulated in some of the verses of the Ginan Brahm Prakash composed by Pir Shamsh:
“True Word” (or Ism’ul-Azam, Bol) is my Guide,
to which the world gives no recognition….1
Do meditate on the Word,
and recite Pirshah as often as possible…..2
And upon utterance of the Word,
the light of love shall be kindled,
and in the heart, great “Faith” will be generated….5
Where the Love flows so incessantly,
the devotee drinks of it and
becomes love-intoxicated….9
How shall I extol (for you) this divine ecstasy!
Its status is so great, that it defies all speech….11
No amount of literature read or listened to,
Could help to attain this experience of happiness….12
The skies in the West glow
and one witnesses a unique and
unparalled show (of “Light” – “Noor”).
" The Imam’s True Status "
(Adapted from an ode by 33rd Ismaili Imam ‘Abd al Salam)
The talisman that can open the treasure trove of spiritual meaning of the Holy Qur’an is the Imam. The true essence of the Imam cannot be recognized with earthly, fleshly eyes, for these can only see his physical form, perishing like all else with the passage of time.
His true face is to be perceived with the eyes of the heart. He has thousands of physical habitations, but his true home is traceless; he has had a thousand names, but all of them refer to one reality.
Today he is known as ‘Abd al-Salam, but tomorrow the physical body will be gone and the name will change, yet the essence will remain in the next Imam of the lineage.
Those who look at the Imam as they squint will consider him like any other human being, but as soon as the eyes of the heart perceive correctly, his true status is discovered. In form the Imams change, but in meaning and substance they are changeless. Human language cannot attain to the majesty of the Imams. The Imam is the most precious ingredient in the supreme elixir (miraculous substance) of eternal life-red sulphur. He is not simply a pearl, but the ocean that gives birth to pearls. The existence of the Imam, who leads humankind to a recognition of God, is the very pinnacle of creation.
— Adapted from Ismaili in the Middle Ages by Shafique Virani.
" The Importance of the Soul "
By :- AL-MU’AYYAD AL-SHIRAZI
“Look at the trouble your parents have taken from the days of your childhood in the growth of your bodies and in the improvement of your physical life on earth. But for the interest they took in you, you would not have been what you are. Your souls are thousand times more important than your bodies. The Imams are your spiritual parents. Avail yourselves of a few days of life which are at your disposal here and look after your spiritual elevation under the care of your spiritual parents. “Once you miss this opportunity, you will repent forever. You will not be given a second chance to set things right.”.
-----------------------------------------------------------------------------------
Author :- Shiraz Pradhan, in parallel with his work as an international engineering consultant, has contributed for several years to furthering religious education among the Ismaili community in the UK, Canada, USA and Japan. He is the author of several articles published on this website and was a regular contributor to UK’s flagship Ismaili magazine, Ilm.
Currently he is concluding the script of a full-length play of the 10th Century trial of the Sufi Saint Mansur al-Hallaj in Baghdad based on historical facts.
Edited by :-
Mohammad Ali Samnani, Attorney at law of High Court,
Hon.Missionary, Instructor of Higher Religious Course. Main 11 religions of the world.... Houston, Texas, U.S.A.
https://drive.google.com/open?id=1g_H9E ... B6Nd7zPui0
And
Article below
" Ism’ul Azam and Baitul Khayal "
By:- SHIRAZ PRADHAN.
“The esoteric (batini) vision, realized through pious works and the constant remembrance of God during the nightly vigil, as well as the exoteric (zaheri) vision, and beholding the gateway of God’s mercy, becomes the ultimate purpose of human life….Piety should be for the purpose of recognizing and beholding God, which is achieved through the recognition and vision of the Imam of one’s time.”
— Imam Mustansir-Billah, 32nd Ismaili Imam.
In the Memoirs of Aga Khan, our beloved 48th Imam Mawlana Sultan Mahomed Shah outlines the distinction between two human experiences as categorized by the Muslim philosopher Ibn-Rushd (Averroes):
“On the one hand, our experience of nature as we recognize it through our senses…and on the other hand, our immediate and imminent experience of something more real, less dependent on thought or on the processes of the mind, but directly given to us, which I believe to be religious experience.”
The craving for this direct experience is innate in all of us. Depth psychology which recognizes this craving in a totally different form states that human psyche has great capacity and an insatiable desire for love. The quest for this love molds human actions. In some it takes the form of material pursuits, in others it takes the form of religious and mystical pursuits. And in some souls’ this quest for divine love finds satisfaction in devotion and love for another human being.
Further in his Memoirs, the Imam expounds on this very theme and says:
“We live, move and have our being in God…when we realize this, we are already preparing ourselves for the gift of the power of direct (mystical) experience…some men are born with such natural spiritual capacities and possibilities of development that they have direct experience of that great love, that all-embracing, all-consuming love which direct contact with reality gives to human soul.”
A question naturally arises in the mind: What about people who are not so gifted and not born with the natural capacity of development for spiritual experience?
Allah is mindful of this innate human desire for love and direct vision. Allah grants a gift and a means for this direct experience to all: “And to Allah belong the best names, so call on Him by them.”
— Holy Qur’an, 7:180
The invocation of best names (Ism’ul-Azam) referred to in the above Sura are the most beautiful names of Allah, invocation of which provides the path to his mercy and direct experience. The Qur’an also enjoins constant remembrance of Allah:
“O you have faith, remember Allah with frequent remembrance and glorify him morning and evening.”
— 33:41-42.
Bol is a Gujarati word for Ism’ul-Azam. In Ismailism, the path to direct experience of the divine reality of Allah through the Noor (Light) of Imamat becomes a very personal and private affair. Each murid has his personal connection with the Imam. The personal spiritual bond of bayah (allegiance) between the Imam and the murid is the cornerstone of this bond.
Every murid has a desire for this vision of Noor. This desire is weak in some and strong in others. The real quest for the vision of the Noor begins when a murid fights the buffeting currents and vicissitudes of daily life and begins to hear the call of the divine and the desire for vision of Noor possesses his heart. The thirst for love that philosophers had talked about becomes a reality. The most enchanting verses of a Ginan of Pir Sadardin which describe the agony of a love-thirsty soul resonate in his heart:
Sajan per hun sada balihari
Ke jine Sajan mohe nipat bhisari
Ab ko je me Sajan pau
Haide under Sej bichau
Milu usinku Noor sangath
Phir nav jalu duje ka haath.
TRANSLATION
(Sajan=Beloved)
I am forever ready to sacrifice my life for the Beloved,
That beloved who has so forgotten and forsaken me
If perchance I attain to the Beloved
I will spread a silk carpet in my heart
And meet him in a shower of Noor
Never again to thirst for aught.
When a soul become thus love-stricken, the path to enlightenment become visible to him and he seeks the Imam’s guidance. The Imam in his benevolence and love for the murid grants him a personal key to the spiritual universe and the possibility to ascend to that peak from whence he has potential of vision of Noor of Imamat and the quenching of that insatiable thirst for love.
The key to this spiritual universe is Bol.
The remembrance (dhikr) of this Bol at prescribed time when the world rests is the essence of Baitul Khayal. “The honor and greatness of a believer lies in his praying at night,” said Imam Ja’far as-Sadiq. A number of verses in the Holy Qur’an attest to the importance of the night worship. Allah says, “and part of the night; bow down before Him and magnify Him through the long night. — 76:26 (tr. Arberry). This verse of the Holy Qur’an tells us to remember Allah at such a time when others are asleep.
The Holy Qur’an tells us:
“You have indeed in the Apostle of God a beautiful pattern of conduct.”
–33:21.
Thus, as an example to be followed, the Prophet’s escape to Mount Hira for extended hours of contemplation as well as his experiences during the night journey, miraj, are indicative of the rise of the soul from the plane of material existence to the proximity of God. The night journey emphatically proclaimed that if God has placed man on this earth, He has also set up a ladder for man to climb up to Him. Baitul Khayal accords us this opportunity.
Thus, the practice of Baitul Khyal sits at the crest of spiritual practice of Ismailism and is also referred to as Motu Kam (Big Work). As the prescribed practice becomes a routine, the spiritual universe begins to unfold and the bond between the Imam and murid becomes stronger, and the link that binds the murid to the Imam becomes shorter and shorter. It is a process of divine alchemy which is sung in the Ginan Jire vala, dhan re ghadi:
Paras perse to Loha raang pelte
To jagmag jyote jagaye.
TRANSLATION
That which was base metal
Transforms to gold and begins to shine
by divine alchemy
The experience of this transformation and the uplifment of the soul through the constant meditative practice of the Ism’ul-Azam is articulated in some of the verses of the Ginan Brahm Prakash composed by Pir Shamsh:
“True Word” (or Ism’ul-Azam, Bol) is my Guide,
to which the world gives no recognition….1
Do meditate on the Word,
and recite Pirshah as often as possible…..2
And upon utterance of the Word,
the light of love shall be kindled,
and in the heart, great “Faith” will be generated….5
Where the Love flows so incessantly,
the devotee drinks of it and
becomes love-intoxicated….9
How shall I extol (for you) this divine ecstasy!
Its status is so great, that it defies all speech….11
No amount of literature read or listened to,
Could help to attain this experience of happiness….12
The skies in the West glow
and one witnesses a unique and
unparalled show (of “Light” – “Noor”).
" The Imam’s True Status "
(Adapted from an ode by 33rd Ismaili Imam ‘Abd al Salam)
The talisman that can open the treasure trove of spiritual meaning of the Holy Qur’an is the Imam. The true essence of the Imam cannot be recognized with earthly, fleshly eyes, for these can only see his physical form, perishing like all else with the passage of time.
His true face is to be perceived with the eyes of the heart. He has thousands of physical habitations, but his true home is traceless; he has had a thousand names, but all of them refer to one reality.
Today he is known as ‘Abd al-Salam, but tomorrow the physical body will be gone and the name will change, yet the essence will remain in the next Imam of the lineage.
Those who look at the Imam as they squint will consider him like any other human being, but as soon as the eyes of the heart perceive correctly, his true status is discovered. In form the Imams change, but in meaning and substance they are changeless. Human language cannot attain to the majesty of the Imams. The Imam is the most precious ingredient in the supreme elixir (miraculous substance) of eternal life-red sulphur. He is not simply a pearl, but the ocean that gives birth to pearls. The existence of the Imam, who leads humankind to a recognition of God, is the very pinnacle of creation.
— Adapted from Ismaili in the Middle Ages by Shafique Virani.
" The Importance of the Soul "
By :- AL-MU’AYYAD AL-SHIRAZI
“Look at the trouble your parents have taken from the days of your childhood in the growth of your bodies and in the improvement of your physical life on earth. But for the interest they took in you, you would not have been what you are. Your souls are thousand times more important than your bodies. The Imams are your spiritual parents. Avail yourselves of a few days of life which are at your disposal here and look after your spiritual elevation under the care of your spiritual parents. “Once you miss this opportunity, you will repent forever. You will not be given a second chance to set things right.”.
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Author :- Shiraz Pradhan, in parallel with his work as an international engineering consultant, has contributed for several years to furthering religious education among the Ismaili community in the UK, Canada, USA and Japan. He is the author of several articles published on this website and was a regular contributor to UK’s flagship Ismaili magazine, Ilm.
Currently he is concluding the script of a full-length play of the 10th Century trial of the Sufi Saint Mansur al-Hallaj in Baghdad based on historical facts.
Edited by :-
Mohammad Ali Samnani, Attorney at law of High Court,
Hon.Missionary, Instructor of Higher Religious Course. Main 11 religions of the world.... Houston, Texas, U.S.A.
Re: Ism e azam and soul creation
Without any reference to Bol every soul has a relationship with God as per MSMS in his Memoirs:Abadhu7 wrote: But I don't it matters if one person or 500 plus went to get bol, i guess my main question is can anyone elaborate on the soul creation and the correlation of ism e azam and what it means that a trace of khuda's state is inside the soul. Thx
Every individual, every molecule, every atom has its own spiritual relationship with the All-Powerful Soul of God. But men and women, being more highly developed, are immensely more advanced than the infinite number of other beings known to us.
Are we saying that those who do not have Bol (the non-khoja Jamat) have no access to this relationship or khuda's state?
In my opinion any Divine word can have the same.
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mahebubchatur
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Bait ul Khayal Meaning significance and history
New Article with references
https://1drv.ms/b/s!AnsqfmWHeYTZlmNP8la ... Z?e=pQuKdz
https://1drv.ms/b/s!AnsqfmWHeYTZlmNP8la ... Z?e=pQuKdz
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mahebubchatur
- Posts: 734
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Ism e azam and souls
New article with references
https://1drv.ms/b/s!AnsqfmWHeYTZlmi1DWa ... o?e=quf1XY
https://1drv.ms/b/s!AnsqfmWHeYTZlmi1DWa ... o?e=quf1XY
Last edited by mahebubchatur on Fri Oct 11, 2019 3:29 am, edited 3 times in total.
Re: Ism e azam and soul creation
There has been discussion on this matter in this forum at:mahebubchatur wrote:Are we saying that those who do not have Bol (the non-khoja Jamat) have no access to this relationship or khuda's state? n my opinion any Divine word can have the same.
BAITULKHAYAL-BANDAGI WITHOUT BOL?
http://www.ismaili.net/html/modules.php ... dagi%20bol
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mahebubchatur
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For those who do no have a Bol from the Imam e Zaman
In many Ismaili religious traditions and practices, there was and is no Bait ul Khayal in the morning, or Bol given by Imam e Zaman (For example in Hunza there was not until last year when Imam made a Farman to start Bait ul Khayal for that tradition of Ismaili Muslims).
Anyone, at any time can receive blessings of spiritual enlightenment.
All additional voluntary prayers by everyone help in the personal search for divine and spiritual enlightenment of the right path materially and spiritually (Sirat al Mustaqeem)
If one does not request a Bol from the Imam, that does not mean they will not, or cannot receive, the blessing of spiritual enlightenment (Light) through the Noor (Light), of Imam e Zaman.
Those who have a Bol from the Imam make a committment and a pledge to the Imam for extra prayers (Bandagi 4 to 5 am). And like everyone else they also need to satisfy all the other conditions like for example obligatory prayers, patience, not being greedy, humility follow Imams Farmans, and with a good Niyat etc.
More in this new article https://1drv.ms/b/s!AnsqfmWHeYTZlmi1DWa ... o?e=quf1XY
Anyone, at any time can receive blessings of spiritual enlightenment.
All additional voluntary prayers by everyone help in the personal search for divine and spiritual enlightenment of the right path materially and spiritually (Sirat al Mustaqeem)
If one does not request a Bol from the Imam, that does not mean they will not, or cannot receive, the blessing of spiritual enlightenment (Light) through the Noor (Light), of Imam e Zaman.
Those who have a Bol from the Imam make a committment and a pledge to the Imam for extra prayers (Bandagi 4 to 5 am). And like everyone else they also need to satisfy all the other conditions like for example obligatory prayers, patience, not being greedy, humility follow Imams Farmans, and with a good Niyat etc.
More in this new article https://1drv.ms/b/s!AnsqfmWHeYTZlmi1DWa ... o?e=quf1XY
There are historical sources saying the Bol was given to non-Khojas thoughout history by the Imam or his authorised messenger. The widely spread idea that Bol was only given to Khojas is a myth.
In Kitab al Alim wa'l Gulam, not only the Bol is given to the disciple but also he is explained in detail that the Murid has to become one with the Bol, that the Bol is not his possession but on the contrary he belongs to the Bol which is his true name that only Imam knows.
Corbin has translated the book:
"L'initiation ismaélienne (Kitab al Alim Wa'l Gholam), IV/Xe siècle." E.P.H.E. Annuaire (1970/71): 311-356.
In Kitab al Alim wa'l Gulam, not only the Bol is given to the disciple but also he is explained in detail that the Murid has to become one with the Bol, that the Bol is not his possession but on the contrary he belongs to the Bol which is his true name that only Imam knows.
Corbin has translated the book:
"L'initiation ismaélienne (Kitab al Alim Wa'l Gholam), IV/Xe siècle." E.P.H.E. Annuaire (1970/71): 311-356.