Ishq-e-Karimi Podcasts: The Light of Ismailism" is a heartfelt exploration of the rich spiritual, historical, and cultural heritage of the Ismaili community. Rooted in devotion and love for the Imam of the Time, this podcast series illuminates the timeless teachings and profound wisdom of Ismaili thought.
Each episode delves into captivating stories, insightful reflections, and inspiring lessons drawn from Ismaili history, poetry, and philosophy. From the spiritual journeys of revered dais and poets like Pir Nasir Khusraw and Al-Mu'ayyad fi’l-Din al-Shirazi, to the mystical connection between the murid and the Imam, the podcast is a treasure trove of soulful narratives.
"Ishq-e-Karimi Podcasts" invites listeners to embark on a journey of self-discovery and spiritual enlightenment. Whether you're seeking to deepen your understanding of Ismailism, connect with the community's values, or find inspiration in its legacy, this podcast offers a luminous path to the essence of divine love and knowledge.
Let "The Light of Ismailism" guide your soul through the realms of faith, wisdom, and devotion. Join us in celebrating the beauty of Ishq-e-Karimi!
Découvrez des podcasts liées à Ishq-e-Karimi Podcasts: The Light of Ismailism. Explorez des podcasts avec des thèmes, sujets, et formats similaires. Ces similarités sont calculées grâce à des données tangibles, pas d'extrapolations !
Just as a withered flower longs to regain its beauty, our hearts too experience moments of dryness, distance, and restlessness. Often, we do not realize it, but this hidden sadness is the soul’s longing for its true connection — the Imam of the time.
In this reflective podcast, we explore:
Why our hearts drift into gaflat (heedlessness)
How divine ta’yid awakens awareness within us
The meaning of Navroz as a symbol of inner renewal
The Imam as the spiritual sun whose light revives the soul
Through the wisdom of Pir Nasir Khusraw (r.a.) and Qur’anic reflections, this episode invites us to look within and rediscover the نور (Noor) that brings life back to the heart.
📿 “Verily, in the remembrance of Allah do hearts find rest.” (Qur’an 13:28)
Navroz, then, is not just a day —It is every moment we return from heedlessness to awareness,From dryness to Ishq,From darkness to Noor.
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Fasting in Ismailism
mercredi 25 février 2026 • Durée 13:11
Bismillāhir al-Raḥmān al-Raḥīm.
Fasting in Ismailism.
With the respect and blessings of my teachers (PIRS), I seek knowledge in the presence of the Imam of the Time, so that this humble servant may receive even a little understanding.Āmīn.
Often, Ismailis are asked:
“Do you keep fasts in the month of Ramadan or not?”
It is natural for such a question to arise, and there is nothing unusual about it.
However, it is also important that a clear and thoughtful answer be given.
If by fasting one means observing the thirty days of the month of Ramadan,then no one has placed any restriction on the Ismaili Jamat.
We may fast if we wish. In fact, it was once asked in a multi-faith setting to Imam-e-Zaman, Shah Rahim (ṣalawātullāhi ʿalayhi),and he graciously indicated:
“No one is stopping you from having a fast; in fact, my father, the 49th Imam, observed the fast for the full month.”
When the Imam speaks,often there is wisdom conveyed in subtle languageso that we may reflect deeply.
While fasting in Ramadan is permitted, it is not prescribed as an obligatory practice for us.
Before proceeding further, let us reflect upon a verse of the Holy Qur’an:
“O you who believe! Fasting is prescribed for you as it was prescribed for those before you, so that you may attain taqwa (mindfulness of Allah).”— Surah al-Baqarah, 2:183.
Here, the purpose of fasting is clearly stated: taqwa — mindfulness, God-consciousness, and self-restraint.
The aim is that we become mindful not only for a limited number of days, but throughout 24 hours and 365 days — conscious of Allah and His creation.
It is to cultivate reflection within us, to develop the quality of research and understanding, and to cleanse the impurities that may accumulate in our minds and hearts.
Fourteen centuries ago, human societies were very different. Knowledge was limited.Health awareness was minimal. And people often lived strongly under instinctual impulses.
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Imamat Never Pauses — Our First Imamat Day With the Imam-of-the-Time | Imamat Day Special
mercredi 4 février 2026 • Durée 08:23
In the name of Allah, the Most Merciful, the Most Compassionate.
Today we are celebrating Imamat Day—and this is the first Imamat Day that we are celebrating with our 50th Imam, Mawlana Shah Rahim al-Hussaini (s.a.). During this one year, the Imam-of-the-Time has blessed us with his deedar, bestowed love upon us, and guided us through his farmans. No matter how much gratitude we express for this, it will still be insufficient.
In this one year, many changes have also taken place in our world—AI and technology have very rapidly transformed the face of the world. In such circumstances, it is natural and inevitable for questions to arise in the human heart.
Allah the Exalted says in the Holy Qur’an:
“Allah grants guidance to whom He wills, and He grants wisdom to whom He wills. And whoever is granted wisdom has indeed been given great good.”(Surah Al-Baqarah 2:269)
Here Allah also mentions bestowed (divinely granted) knowledge—that is, knowledge which is not limited only to books, but which Allah grants directly through His mercy. When the Qur’an states that Allah grants guidance and wisdom to whom He wills, then even in today’s age there must be individuals to whom Allah grants knowledge, and through whom guidance reaches people.
This chain of guidance never stops. The greatest question is: in today’s age, how does Allah grant guidance? Allah’s way has always been the same—from the very beginning—through a means (wasila).
During the era of Prophethood, Allah granted guidance through the means of His Prophet Muhammad (s.a.s). And today, when the era of Imamat continues, it is absolutely clear that guidance continues and is conveyed only through the Imam.
When Allah chose the Prophets, that too was Allah’s own selection. In the same way, Imams are among Allah’s chosen servants. In the Qur’an, Allah says to Hazrat Ibrahim (a.s):
“Indeed, I am going to make you an Imam for the people.”(Surah Al-Baqarah 2:124)
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Parenting in the Age of Noise
mercredi 14 janvier 2026 • Durée 06:39
Bismillahir Rahmanir Rahim.
Today, I want to talk about something very close to my heart. Parenting. Or rather… Parenting in today’s world.
Before I begin, I seek strength and knowledge in the presence of the Imam of the Time, through the respect and blessings of my teachers and spiritual guides. Ya Imam-e-Zaman, from your treasure of knowledge, bless us with drops of wisdom. Ameen.
Nearly forty years ago, Hazrat Imam Shah Karim al-Hussaini, alaihi salam, gave a Farman that feels more relevant today than ever before. He warned us that a time would come when materialism would dominate. A time when people would begin questioning the importance of faith itself. But the Imam also gave hope. He said that if we recognize our intellect not as our own creation, but as belonging to the Creator, then true happiness will never be taken away from us.
Look at our lives today. Every moment, every thought, is about worldly success. Money. Career. Status. Prayer has slowly become a formality. And when our children ask us… “Why do we do this?” “What does this really mean?” We often have no answers. Only stories.
But how long can stories protect our children? Because the hunger of the soul is worship. And the hunger of the intellect is knowledge.
That is why the Imam once said:“We do not want you to only recite prayers. We want you to understand their meaning.”
And meaning does not mean just translation. Meaning is esoteric understanding. Inner wisdom.
When someone asks… “Why are there three daily prayers?” We often reply: “Because the Imam said so.” And the question ends there. But when the intellect is not fed, it searches elsewhere. And it finds science.
Science is not the enemy. Science is a miracle of God. The Qur’an itself says that Allah will show His signs within ourselves and in the universe.
We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the Truth.
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The Spiritual Bond with Imam: From Ego to Enlightenment
jeudi 11 décembre 2025 • Durée 06:51
Whenever the Imam has veiled Himself, tests have appeared — and we often failed to recognize those tests.
The Qur’an reminds us that trials are part of the path:
“Do you think you will be left alone while Allah has not yet made evident those among you who are truthful?”
— Surah At-Tawbah 9:16
Imamat is Divine Light — and the Qur’an clearly expresses this:
“Allah brings you out of darkness into Light.”
— Surah Al-Baqarah 2:257
Then how is it that we begin to see the Imam merely as a celebrity, or only as a guide?
Before any veil descends upon the Imam, I must understand the spiritual relationship between me and the Imam.
Through the reverence of my pirs and teachers, I humbly seek spiritual support from Imam-e-Zaman, Shah Rahim al-Husaini (a.s).
O Imam, bless me with a portion of the knowledge from Your treasure — Ameen.
Earlier, the Imam used to express spiritual truths openly. Today, His language contains more symbols — signs and allusions. The Qur’an confirms this:
“Indeed, in this Scripture are many signs for people of understanding.”
— Surah Aal-e-Imran 3:190
Allah Himself often speaks in symbolic language. And the Qur’an says:
“Allah guides whom He wills.”
— Surah Al-Qasas 28:56
This means that real guidance is spiritual.
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The Truth About Talent
samedi 8 novembre 2025 • Durée 05:58
Every artist, every creator, every dreamer has felt it — that spark we call talent.But what if our talent isn’t really ours?In this heartfelt reflection, we explore how ta’yid — divine support — flows through every note we sing, every word we write, every creation we share.
When we stop chasing recognition and start seeking khushnudi — the Imam’s pleasure — our art transforms from expression to worship.This episode is a reminder that true peace doesn’t come from views or applause,but from knowing who gifted us the ability to create in the first place.
From the heart of Ishq-e-Karimi — where devotion meets reflection.
This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit www.ishqekarimi.com
Dasond & Majalis: Love or Obligation?
dimanche 28 septembre 2025 • Durée 06:04
In the name of Allah, the Most Compassionate, the Most Merciful
I often ask myself: why is there dasond? why is there naandi? why is money collected in majalis?
With respect to my teacher — who is like a gate — and to the Imam, who is Light, through them I seek the spiritual strength of the Imam of the Time, so that this reflection may remain filled with light.
I know there are many waez and historical answers to these questions… but today, instead of going into history, I want to pause… and reflect on something deeper.Something that can itself bring showers of answers — and silence these questions from the root.
Every relationship rests on two pillars: knowledge (ilm) and love (ishq).
When I look at the world, I see how, when someone falls in love, he or she forgets everything else — and moves forward only with the desire to reach the beloved. So many sacrifices are made — of wealth, of family, of habits, of reputation, sometimes even of life.
All of this only to gain a human companion for 70–80 years.
And when the beloved sees this kind of devotion, they also give back — even sharing their wealth and treasures.
Now I reflect: the Imam of the Time — the King of both worlds — is the possessor of infinite knowledge, the treasure that Allah has placed within him.
The Qur’an reminds me:
“Allah is the Light of the heavens and the earth.” (24:35)“We have sent you with the Truth as a bearer of glad tidings and a warner. And there is no nation without a guide.” (35:24)
This treasure is open — but only if my heart burns with love. If my inner light is weak, I do not see Him. My love weakens. Doubts creep in. And doubt… it kills the soul.
Without love, questions turn into doubts. So I must ask myself: if even an ordinary human lover is tested with sacrifices, then how can I expect the Master of both worlds not to test me?
And what is sacrifice? Sacrifice means to draw near — comes from — to give up selfish desires.
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I prostrate myself while seeking divine support at the sanctuary of the Lord of the Time, Shah Rahim al-Husayni, so that this beggar may be granted a drop from the treasure of His knowledge, by His grace. Ameen.
“You ˹O Prophet˺ may see them facing towards you, but they cannot see.” — (Qur'an 7:198)
By the boundless kindness and infinite mercy of Mawla Shah Rahim, the Jamat in France witnessed the Deedar (vision) of the Imam for the first time. Alhamdulillah, what a glimpse it must have been! Even though we only saw photographs, our souls became restless with longing for the Deedar of the Imam of the Time.
But is Deedar only about a physical glimpse? If we don’t understand its inner meaning and essence, we will easily forget the Deedar and return to our daily life.So today, we seek divine support from the Imam to understand the true importance of Deedar. When we look toward the Imam in Darbar, our hearts are filled with love, and our eyes are filled with tears. What does this mean?
In truth, it is the heart that is crying. The tears appearing in our eyes are simply its expression. This means: "O Mawla, You granted us the gift of Your Zahiri Deedar (external vision), now also bless us with the Baatini Deedar(inner vision), so we may reach Your Noorani Deedar (Luminous Vision).”
This Baatini Deedar may come in the form of knowledge and divine support. When the Imam blesses us with His knowledge, then true love is elevated, and through that love, He bestows upon us His Noorani Deedar.
The Baatini Deedar is essential for the soul and the intellect, and the Noorani Deedar is even more crucial.
The soul has an eternal home, and the first step toward reaching it is the . The second is the Imam's knowledge. The third and final step is the .
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🌟 Are We on the Right Path? The Journey Within
dimanche 22 juin 2025 • Durée 08:25
Are We on the Right Track?
Bismillahir Rahmanir Rahim. Ya Ali Madad.Today, we will reflect on a topic that is particularly important for the youth. A sincere question: Are we truly on the right track?
At first glance, this question might seem unusual, but in today’s time, it has become critically important. This video may come across as bold and even a little bitter—but sometimes, truth must be shared sincerely.
Allah states in the Holy Qur’an that.
“Believers strive with one another in good deeds.”
Surah Al-Baqarah (2:148)
And perhaps, the tradition of serving (Mehmaani or Naandi) in the Jamatkhana is a symbolic reflection of this principle.
Yet today, we have slowly shifted away from true spiritual competition. Instead, we find ourselves competing in worldly and trivial matters. Is that truly the right direction?
Often at functions, we focus more on what others are wearing than on the purpose of the gathering. We compare ourselves. Or worse, we criticize others' clothing—down to their shoes, sandals, even hairstyles.
As a result, unnecessary spending begins to dominate our lives. Whether or not it’s essential or affordable, we start chasing brands blindly. Not because we truly need these things—but because we want to project status in society.
This cycle gives rise to spiritual ailments like envy and pride. Sometimes, in trying to elevate ourselves, we bring others down with our words—without considering the emotional harm we might cause.And in this environment, some families begin to withdraw from the community due to societal expectations they simply cannot meet. In some cases, they even stop attending Jamatkhana.
Have we ever considered the spiritual loss that such a family might endure? Yet, we remain so preoccupied with appearances that we begin to overlook even the sacred guidance of our beloved Imam-of-the-Time.
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Eid al-Adha: Sacrifice and Continuity of the Ismaili Imamat
dimanche 18 mai 2025 • Durée 09:46
How does the concept of sacrifice in Eid al-Adha relate to the Ismaili understanding of the Imamat?
Eid al-Adha is recognized as a symbol of sacrifice. In the Ismaili tradition, this commemoration of Prophet Ibrahim's (peace be upon him) willingness to sacrifice his son holds a deep esoteric meaning (ta’wil), which is considered the reality (haqiqah) of the story.
According to Ismaili interpretation, the divine command for Prophet Ibrahim (peace be upon him) to "sacrifice" his son, Prophet Ishmael (peace be upon him), does not mean to slaughter him physically, as such an act would violate the sanctity of life. Instead, the command signifies for Prophet Ibrahim (peace be upon him) to appoint his son, Prophet Ishmael (peace be upon him), as the successor to the Imamat after him. The great Ismaili jurist and Da‘i al-Qadi al-Nu‘man, in his work Asas al-Ta’wil, explains that the Qur'anic verse (37:101) about giving "good news of a forbearing boy" refers to Prophet Ishmael (peace be upon him) as the candidate for the Imamat (al-murashah li l-imamah). The dream of Prophet Ibrahim (peace be upon him) saying "I am sacrificing you" (Qur'an 37:102) means, esoterically, "I am taking upon you the Covenant of Imamat (mithaq al-imamah) and establishing you as an Imam for the divine law".
The subsequent substitution of Prophet Ishmael (peace be upon him) with a "great sacrifice" (dhibh ‘azim), traditionally understood as a ram (Qur'an 37:107), is also interpreted esoterically. Al-Qadi al-Nu‘man states that the sacrifice (al-dhibh) in the esoteric sense (fī al-baṭin) is a symbol of the taking of the covenant (al-mithaq). It signifies Prophet Ibrahim's appointment of Prophet Ishmael (peace be upon him) to the rank of spiritual interpretation (ta’wil) and secrecy (Foundership - al-asasiyya), while appointing his second son, Prophet Isaac (peace be upon him), to the rank of [trustee] Imamate as a substitute. Thus, Prophet Ishmael (peace be upon him) became the Permanent Imam (imam mustaqarr), and Prophet Isaac (peace be upon him) became the Entrusted Imam (imam mustawda), serving as a deputy or veil. The spiritual sacrifice mentioned in the context of the "great sacrifice" is understood as the spiritual sacrifice of the souls of two great individuals, Prophet Ishmael (peace be upon him) and Prophet Isaac (peace be upon him). This esoteric understanding aligns with the Ismaili view that Prophet Abraham (peace be upon him) was the Imam of his time, and the Imamat continues in his progeny by divine appointment. Prophet Muhammad (peace be upon him and his progeny) and Imam ‘Ali ibn Abi Talib (peace be upon him) descend from the lineage of the Imams from Prophet Ishmael's (peace be upon him) progeny.
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According to the needs of that time, discipline in eating and drinking was prescribedso that people could cultivate taqwa and self-control.
As time progresses, societies change. Thinking evolves. Knowledge expands.
Today, many of us follow diet plans, study nutrition science, and are increasingly health-conscious.
Therefore, in our present age, the greater challenge may not simply be restraining the mouth from food and drink.
Fasting remains essential — but it becomes the fast of the intellect, the fast of the senses, the fast of character.
When one observes the fast (roza) of shunning all worldly pleasures, the inner (batuni) eyes and ears do get opened.
Imam Sultan Muhammad Shah (Allaihi Sallam).
Hazrat Imam Sultan Muhammad Shah Aga Khan III guided that:
“In my Ismaili Path (dharam) keeping the fast is not obligatory (wajib). Again, some people fast seven days and others throughout forty days—this is not obligatory… The manner of fasting for a mu’min is the fast of the eye, of the hand, of the mouth, of the foot, and then learning the essence… Observe a fast wherein besides me, besides Hazar Imam, you do not have faith in anyone else and you keep a clean heart and do not tell lies.”
Imam Sultan Muhammad Shah.Mumbai, March 16, 1902.Translated by Khudabux Talib.
“The fast of a true believer is 24 hours a day and 365 days a year.”
He spoke of the fast of the hands, the feet, the mouth,the ears,and the eyes.
For example:
Not going to places of wrongdoing.Not engaging in dishonesty or deceit.Avoiding intoxicants and harmful addictions. Neither speaking nor listening to gossip.Not using abusive language, nor entertaining it. Not casting impure glances.Guarding every limb from wrongdoing.
If we reflect honestly,perhaps we are still learning how to practice even a small portion of this higher fast.
Living in the material world, we sometimes become so absorbed in outward formsthat we overlook the inner essence.
“As for fasting of this jama‘at, whereas in the realm of the shari‘ah, out of twelve months which make up the year, for one month, from dawn to dusk, one closes his mouth against eating and drinking, the rule of this jama‘at requires that during the whole of one’s life one is not permitted to abandon the true fast even for the twinkling of an eye. They keep not just one organ of the body closed, but rather all seven external and internal organs against that which God has prohibited, so that they may always preserve a state of fasting.”
Imam ‘Ala al-Din Muhammad of Alamut.Nasir al-Din Tusi, Representation Number 28 in The Paradise of Submission.
In today’s time, one of the greatest sources of distraction for all of usis the screen — the internet, social media, and endless streams of contentthat not only disturb the mind but also consume our valuable time.
Hazarat Imam Imam Sultan Muhammad Shah (allaihi Sallam) further said in his farman:
“Life (duniya) is for two days; be mindful of becoming pure through performing ‘ibadat. A haqiqati mu’min does not fast only in the month of Ramadan, he fasts continuously for 360 days, that is, year-round. To not commit any bad deeds for three hundred and sixty days — this is the fast; to not hurt anyone — this is the fast. The fast is not to seal one’s mouth and not eat, while committing other sins and misdeeds. This is a fast of thought (khayal). Always be mindful of your thoughts. Be mindful so that no bad intention arises in your heart, so that no thought of envying someone enters your heart.”
Imam Sultan Muhammad Shah Aga Khan III.Mombasa, November 2, 1905.Translated by Khudabux Talib.
When Imam Sultan Muhammad Shah (ʿalayhi al-salām) spoke of every form of fasting,how can we justify consuming harmful or indecent content on our devices?
Sometimes we pay for entertainment that normalizes abusive language and vulgarity,and slowly we begin to adopt those habits ourselves.
At times, even things that are not worth sharing are forwarded without reflection.
Imam Sultan Muhammad Shah further explained that
The Prophet had ordered the zahiri fasting to discipline the body, but the spiritual or haqiqi fasting of the human soul is obligatory upon all Ismailis at all times:
The Noble Messenger gave the order (hukm) to keep the fast. The fast is meant to work the body. It is obligatory (wajib) to exercise taqiyyah so that others don’t speak ill behind your backs. For you haqiqatis it is necessary (lazim) to fast the whole year of three hundred and sixty days. This fast is:
* To not speak lies.
* To not cheat anyone.
* To not speak ill behind anyone’s back.
In this manner the haqiqi fast of three hundred and sixty days is obligatory (fard) for Ismailis.
Imam Sultan Muhammad Shah Aga Khan III.Mombasa, November 2, 1905.
The Haazir Imam, Shah Rahim (ṣalawātullāhi ʿalayhi), has emphasized reducing screen time.
Behind this guidance lies deep wisdom — not merely outward discipline,but inner taqwa.
If we spend hours absorbing harmful content, then we must gently ask ourselves, will abstaining from food and drink alone bring true mindfulness?
This does not mean we must abandon movies or series entirely. We can enjoy entertainment for relaxation or learning.
But as we move forward in modern life, we must ask ourselves whether we are preserving the ethical guidance given to us by our Imam.
Entertainment does not mean vulgarity. If vulgarity is considered entertainment, perhaps that understanding has slowly influenced us without our awareness.
True entertainment can be wholesome — light-hearted joy that harms no oneand does not disturb our inner balance.
It can also be intellectual and spiritual.
Many among us find peace, happiness, and deep fulfillment in ginan and zikr —when the soul is nourished, it too is entertained in a higher sense.
Thus, reducing screen time may carry both outward and inward meanings.
In our era, one of the greatest fasts may be limiting screen usage — or ensuring that whatever time we spend yields something beneficial: knowledge, research, happiness, and sharing goodness.
Acquiring both zahiri (outer) and batini (inner) knowledge, and sharing it responsibly.
We could also discuss fasting within the dimensions of shari‘ah, tariqah, haqiqat, and ma‘rifat — but that would make this reflection very long.
Perhaps we may explore it another day, with the Imam’s spiritual help, in shā’ Allāh.
Āmīn.
In summary, for an Ismaili, fasting is a lifelong discipline —24 hours a day, 365 days a year.
It is the struggle against the nafs al-ammārah — the commanding self that constantly pulls us away from the right path.
That inner challenge must be restrained, kept hungry from wrongdoing, so that it weakens and taqwa strengthens within us.
Āmīn.
Regarding the body, the Haazir Imam has given guidance on exercise and diet.
But regarding the soul, The 365-day fast is incumbent upon all of us —and it is indeed difficult.
May the Imam of the Time grant us the strength and courage to observe this fast in its true meaning.
May he bless us with wisdom,taqwa, and mindfulness — so that we reflect upon both the religious and worldly dimensions of life and upon the signs of Allah in His creation.
Āmīn.
If knowingly or unknowingly we have hurt anyone’s feelings, we sincerely seek forgiveness.
When Hazrat Ibrahim (a.s) asked about his progeny, Allah made it clear:
“My covenant does not include the wrongdoers.”(Surah Al-Baqarah 2:124)
Here Allah draws a clear line—not everyone from a lineage can be an Imam, but only those who are free from injustice.
Similarly, Allah says in the Qur’an:
“Indeed, Allah chose Adam, Noah, and the family of Abraham and the family of Imran above all people.”(Surah Aal-e-Imran 3:33)
When Allah chooses someone, it is also necessary that they be present on the earth. Otherwise, it would not be in accordance with divine justice that Allah chooses someone and leaves the earth devoid of them.
Here we are speaking only of the outward means. This sinner has not yet attained complete recognition (ma‘rifat) of the Imam—for that, much obedience still remains, and cleansing of one’s sins is still pending.
The Imam often speaks in the language of indications. When the Messenger of God (s.a.s), at the time of proclaiming his Prophethood, asked for help three times, only Mawla Ali (a.s) stood up.
Likewise, the incident of giving charity while in the state of ruku‘ is also attributed to Mawla Ali (a.s)(Surah Al-Ma’idah 5:55). And when the Messenger of God (s.a.s) was having his sandal repaired, he mentioned the battle of ta’weel for Mawla Ali (a.s)—an indication that after revelation (tanzeel), the responsibility of interpretation (ta’weel) would rest with him.
The chain of Imamat never stops, nor does it pause. From one Imam to the next, this chain continues uninterrupted—bodies may differ, but the soul and the light remain the same.
Allah points to this reality:
“Light upon Light.”(Surah An-Noor 24:35)
From one light, another light continues to shine, and this chain remains forever established.
An incident from the Fatimid era is found: when Imam Mu‘izz (a.s) ascended the throne of Imamat, Qadi Nu‘man feared that Imam Mu‘izz (a.s) might remove him from the position of Qadi. At that time, Imam Mu‘izz (a.s) wrote a letter in which he said:
“We, the Imams, are the roots and branches of the same tree.If my father has disappeared physically, the Imamat shall continue forever.The spirits of the Imams are a connected chain, a link within a link.If your patron is gone, your Imam is here.Thank God and entrust your affairs to Him.”
This light is connected to another light in an unbroken chain. Allah commands us in the Qur’an to hold firmly to this light:
“And hold firmly, all together, to the rope of Allah.”(Surah Aal-e-Imran 3:103)
This divine rope is the light of Allah—which, through the chain of Imamat, remains continuously present through the Ahl-e-Bayt and the progeny of Hazrat Ibrahim (a.s), and will continue to remain so. This is Allah’s promise.
People have tried to extinguish this light with their breaths, but Allah says:
“They wish to extinguish Allah’s light with their mouths, but Allah will perfect His light.”(Surah As-Saff 61:8)
When Allah created Hazrat Adam (a.s), the purpose was vicegerency—spiritual vicegerency. Today, when the soul of the world is restless, how is it possible that the Adam of the age would leave his creation alone?
Today, the spiritual leader of the world, the Imam-of-the-Time—by whatever name he may be called—is Mawlana Shah Rahim al-Hussaini, Aga Khan V (s.a.). He is the bearer of the crown of Imamat, and himself a spiritual sovereignty.
It is hoped that through this podcast, some of your questions have been answered. Kindly share this podcast, subscribe to Ishq-e-Karimi, and be sure to give your valuable feedback in the comments.
We will meet again in the next episode.Happy Imamat Day. Congratulations on the enthronement of Mawla-e-Zaman.
Science is essential for external progress. But esoteric knowledge is essential for inner progress. When one grows and the other is ignored, the human being becomes unbalanced.
Today, parents dream of success for their children. And yes… May they succeed. Ameen. But what if that success comes at the cost of the soul? What if ambition slowly turns into emptiness?
That is why anxiety, depression, panic attacks, are becoming normal in the 21st century. Homes are filled with stress. Some seek doctors. Some seek meditation. Some seek escape through smoking, alcohol, or drugs. But none of these heal the root.
Pressure today is not only from work. It is from comparison. “My friend has this phone.” “That lifestyle.” “This success.” Slowly, values disappear. Simplicity is mocked. Cunning is praised. And youth loses direction.
This is where the Imam’s warning becomes real. When faith is not understood, the world occupies the heart completely. We see smoke everywhere. Cigarettes on roads. Alcohol in hands. And destruction accepted with laughter.
Allah clearly says:“Do not throw yourselves into destruction with your own hands.”
“And do not throw yourselves with your own hands into destruction.”
Surah Al-Baqarah (2:195)
And yet… We now run blindly behind AI. Technology is not wrong. But forgetting Ali-e-Zaman while chasing AI… That is dangerous. If Ali can grant intellect, can He not grant skills?
Today, people have started doubting even human capability. Not just God. AI in schools. AI in places of worship. Even during moments meant for reflection.
But the Imam speaks in signs. Only those who reflect will understand. This blind race continues because parents themselves have stopped seeing. A time may come when immorality feels normal. And values feel outdated.
Is this the world we want to raise our children in?
Even Deedar has become a formality. Instead of reflection, questions, and practice.
Parenting is already hard. If we do not awaken today, tomorrow it may become impossible.
We must educate ourselves first. Say Ali more than AI. Seek the inner rank of Ali. Strive for true recognition. Then Ali Himself will become your true intelligence.
Imam Sultan Muhammad Shah, alaihi salam, said:“It is the duty of parentsto teach their children matters of faith.”
O Mawla, forgive us. Bless us with Your inner knowledge. Let our future have science, let it have technology, but above all, let it have You. Because without You, even mercy feels like hell.
When I earn, I feel pride. When I earn, I become attached. And when I am asked to spend for my True Beloved, suddenly my ego questions me: Why does the Imam need this money? Why should I give dasond? Why should I pay majalis fees?
But then I remember — Allah says in the Qur’an:
“Never will you attain righteousness until you spend from that which you love.” (3:92)
If I want admission into a spiritual university, how can I expect it to be free? We all know — people rarely value what comes without cost.
That is why there is a token — a symbolic fee. A reminder that money is earned through deeds, and so my offering must be pure, halal — not tainted.
If I give, but in my heart there is ego, or show-off, then that means either my money is impure, or my intention is corrupt. In both cases, it holds no value. The Imam does not accept such offerings.
In today’s time, money is dearer than even children. It never leaves my neck. That is why most people fail this test, and their sacrifice is wasted.
But if my heart is truly filled with love, if I see nothing but the Imam of the Time, then I do not worry. I am ready to sacrifice anything. Yes, I may still ask questions — but those questions only deepen my love, not my doubt.
And when the Imam sees such sincerity, He opens the door of His mercy. He showers His true love upon me.
So whether it is dasond or majalis fees, these are not just payments — they are symbols of sacrifice. Through them, the soul advances.
The Qur’an gives sacrifice a very high station:
“Their meat will not reach Allah, nor will their blood. But what reaches Him is your piety.” (22:37)
This is why without sacrifice, I cannot truly value what I receive.
If doubt enters, I know it is like a seed of disease. If I let it grow, it will turn into a tree that blinds me, until I start seeing the Imam not as my Beloved, but as an ordinary man.
This is a deadly disease of the soul. It leads people into envy, into rebellion, even against the very one who is the King of both worlds. And we see this today — on social media, where some who call themselves “ex-Ismailis” make videos against the Imam, seeking false joy while in reality burning in spiritual fire.
But if my heart carries the peace of Paradise, and the fire of true love — why should I care for such voices?
Like a horse with blinders, I must keep my eyes fixed — only on my Beloved.
So when questions arise, I must search for answers — but through love, not through doubt.
And if answers don’t come, I must pray:
Mawla, increase my knowledge. Protect me from the hellfire of doubt. O Imam, whatever happens, never let go of my hand. Never let me wander into dark thoughts. You alone are my True Beloved. Everything else… is a deception.
But often we make the mistake of stopping at the Zahiri Deedar. After giving Mubaraki (greetings), we forget and get busy with life again. Then what is the benefit?When a lover (ashiq) sees their beloved (ma'shuq) in the physical form, it should ignite a fire in their heart to attain the Beloved.
If this yearning doesn't arise, how can the Beloved be found?
When a lover sees the Beloved and the fire of longing arises, he begins striving for knowledge — not just through prayers and devotion but by trying to understand every gesture of the Beloved. And when the Beloved sees the sincerity of the lover’s heart, He gives everything to that lover.
But if that yearning is not born?
Then Allah has said in the Qur'an, Surah 7, Ayah 198:
"O Prophet, they may look towards you, but they cannot see you." (7:198)
Could this condition be ours?
Are we sitting in Darbar, only observing the Imam’s external appearance? What colour is he wearing? Where is he walking from? In which language is he speaking?
But, even if the Imam speaks in any language — if I am a true ashiq (lover) — then His words will never leave my heart. They will appear in my actions naturally.
This is the Darbar of the Imam — the very place where Dai Al-Mu’ayyad Shirazi once made a heartfelt plea to the Imam of his time:
"O Mawla, if You were to place the crown of worldly kingship upon my head, but I am deprived of Your Deedar, then I would rather reject that crown."
Dai Al-Mu’ayyad Shirazi (R.A)
When we speak of Baatini Deedar and the longing of the lover, it is achieved through knowledge (ilm), actions (amal), and worship (ibadat).
Our 49th Imam, Shah Karim al-Husayni (A.S), has said:
"The Imam’s ta‘lim lights the murid’s path to spiritual enlightenment and vision."
Hazarat Imam Mawlana Shah Karim Al Husaini (A.S)
Now, we must reflect — what is the ta‘lim (teaching) of the Imam that grants spiritual enlightenment and Noorani Deedar?It is the Imam’s inner knowledge (Baatini Ilm).
Often, we make the mistake of focusing only on what the Imam says about business or education. The Imam provides guidance for both worldly and spiritual matters.But if we only perceive the worldly guidance, it is not the Imam’s fault — it is our own limitation, for we fail to understand the depth of His words.
The Imam speaks according to the needs of the hearts of the Jamat. Even in His worldly guidance, there are spiritual signs for His lovers. As the Imam himself has said:
"The Imam’s ta‘lim lights the murid’s path to spiritual enlightenment and vision. In temporal matters, the Imam guides the murids, and motivates them to develop their potential…”
Hazarat Imam Mawlana Shah Karim Al Husaini (A.S)
So when we talk about Deedar, we must realise it is not only about seeing with the eyes, but also about recognising with the inner eye of the heart.
The Imam, who is the manifestation (mazhar) of Allah in this world, must be recognised inwardly.
Let us reflect on the Farman of Imam Mustansir bi’llah II:
"It is obligatory and necessary for the true believer to recognize his Creator who is manifest in this world in the form of a human being, and to see Him here in order to see Him also in the hereafter.”
Hazarat Imam Mustansir bi’llah II (A.S)
Now, how does an ordinary person recognize the Imam?
The first step is love, and in that love, a sincere longing in the presence of the Imam.Through any medium, the Imam then blesses that seeker with spiritual and intellectual knowledge (ataai ilm).
That’s why both Zahiri and Baatini Deedar are equally important.
And when one receives Baatini Deedar, and is blessed with spiritual and Noorani Deedar, it cannot be described in words — just as Pir Nasir Khusraw has said:
"When the light of the Imam of the time shone upon my soul, Even though I was dark as night, I became the glorious sun. The supreme name is the Imam of the time By which I ascended, Venus-like, from the earth to heaven.”
Pir Nasir Khusraw (R.A)
When the light of the Imam falls upon the dark heart, that heart becomes illuminated with spiritual radiance.It becomes soaked in love, and the tongue of the lover speaks of nothing but the praises of the Beloved. He becomes lost in Ishq-e-Karimi and Ishq-e-Rahimi.
"Wherever I may be, so long as I live, time and again, My pen, ink pot and parchment will speak my gratitude to you (O Imam of Time).” – Pir Nasir Khusraw (R.A)
"Those who are blessed with the Deedar of the Lord, their abode will be the eternal house." – Pir Sadardin (R.A)
"O brother! From where you have come, reach there soon. O brother! You and we all have to go to that house…” – Pir Sadardin (R.A)
"Adore sincerely the true guiding light manifested in the person of Kassim Shah, the Lord of the Time." – Pir Shams (R.A)
"O brother! You have come from an exalted place, then why incline towards the low? You will live for only four days then why earn the falsity? What will you gain by this sin? Do not forget in the illusion of this world; be humble because you will have to die." – Pir Shams (R.A)
Al-Mu’ayyad fi’l-Din al-Shirazi (R.A) writes:
"I was taken near the place wherefrom I saw the bright light of the Prophet-hood. My eyes were dazzled by this Light. I shed the tears of joy and felt as if I was looking at the face of the Prophet of God and of the Commander of the Faithful, Ali. I prostrated myself before the one who is the fittest person for the people to bow to him.”
Al-Mu’ayyad fi’l-Din al-Shirazi (R.A)
So the Zahiri Deedar is through the eyes, Baatini Deedar is through the eyes of the heart, and Noorani Deedar is when the Imam blesses with His spiritual body through His mercy.
And those who are blessed with Noorani Deedar, they care for nothing else but the love of their Imam, because the purpose of this entire creation is to annihilate oneself (fana) in the Imam of the Time.
Ameen.
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Hazrat Imam Shah Karim al-Husayni (A.S.) said in his Takhtnashini Farman:
“Each one of you should have a deep knowledge and true understanding of his faith.”
In the same Farman, he further said:
“From time to time, I give you Farmans concentrating [on] worldly matters, but the essential, what has and always will be essential, is that My spiritual children must understand the meaning of their faith. Religious functions were from Imam to Imam virtually unchanged after centuries.”
Then how can we abandon spiritual knowledge and blindly run after worldly pursuits?Yes, the Imam has graciously guided us to seek a good quality of life—but what does that truly mean?
According to Hazrat Imam Shah Karim (A.S.), the quality of life is clearly defined—and is beautifully presented on the AKDN website.It means: Access to healthcare, education, economic opportunities, and infrastructure to ensure self-reliance and dignity.
But unfortunately, many of us associate “quality of life” with branded goods, luxury cars, and expensive houses. Is this truly correct?
In that same Farman, the Imam also said:
“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. These worldly matters are not and never will be for any spiritual children the matters of first importance. You must understand that we are in this world for a very short period. We cannot take with us, when we leave this world, whatever we have made in terms of worldly goods. And therefore, it is not only foolish but stupid to chase after worldly matters indiscriminately.”
We’ve all observed that material success only brings temporary relief. The moment one goal is achieved, we immediately chase another—often in response to what others have. This creates restlessness, jealousy, and disappointment. And in that state, we may compromise ethics… and even overlook our Imam’s guidance.
In trying to create a perfect impression, we’ve normalized harmful habits like smoking, stalking, and drinking—social evils that corrupt the soul. If we run blindly in this race, what will become of society?And when these habits damage our health or family, we blame the Imam—forgetting the divine guidance we ignored in the first place.
When we look at this topic and the principle of quality of life, the Imam has clearly said in the same Farman:
“Any rapid change in your material surroundings will impose upon you immense unhappiness, immense worry and frustration.You will have to be very careful of the way you live, not to live luxuriously, not to live in a rich manner which can only do you and your children and your families much harm.You will fail to understand that the material benefits will have produced in your hearts only dissatisfaction and disillusionment.”
Today’s world may be advancing materially, but we must ask: is our inner self—our batin, our soul—also advancing?
Simply reciting duas cannot replace the responsibility of seeking true spiritual understanding.If we do not strive to acquire the Imam’s knowledge, how will we ever truly understand the Imam?
When we speak of knowledge, many think only of history. But this ‘ilm’ is not merely about events and geography—it is about the Imam’s batini light and intellectual pearls.We must not step outside of the Imam’s guidance.
As the Imam himself said in his Farman:
“If you acquire (spiritual) knowledge (ilm) and live according to it, you may become angels (farishta).”
All these Farmans can be found in the Farman Mubarak 313 volume. Though in this episode, we have referenced only one Farman—the truth is, we are blessed with an ocean of guidance. Alhamdulillah.
Mawlana Hazar Imam Shah Rahim al-Husayni (A.S.) has summarized these directions beautifully in his Takhtnashini Farman, offering clear guidance on every essential matter.
Let us conclude today’s reflection by quoting one final line from that Farman, as a beacon pointing us toward the light of intellectual and spiritual growth:
“The Shia Ismaili Tariqah of Islam has a rich intellectual tradition. I will continue to ensure that the Jamat has access to high-quality educational materials and programmes, to enable you better to know the history of your faith and of the Jamat, to strengthen the understanding of your identity, and to support you in your personal search for enlightenment.”
With deep gratitude, we submit our humble prayer at the feet of our Imam-of-the-Time:
O Mawla, bless us with the strength to walk on the path of righteousness. Enrich us with Your knowledge and help us live ethically in this world. Ameen.
This esoteric understanding of sacrifice in Eid al-Adha deeply resonates with the institution of the Imamat. Just as the sacrifice in the story symbolizes taking the covenant of Imamat, the Imamat itself is characterized by profound sacrifice. The Imam who bears the weight of the Imamat has sacrificed his entire life, soul, and being in the perpetual service of God and humankind. This is considered the ultimate spiritual sacrifice. The Imams throughout history have exemplified this spirit by dedicating their lives to the material, spiritual, and intellectual upliftment of the Jamat (community).
The sacred tradition of Nass (designation of a successor), which ensures the continuity of divine guidance in the Imamat, is also linked to the symbolism of sacrifice. When the Imam designates his progeny to succeed him, it is described as a testament to his unwavering faith and devotion, akin to the acceptance of fate by Prophet Ishmael (peace be upon him). This act of Nass is profoundly significant, symbolizing a divine covenant akin to Prophet Ibrahim's (peace be upon him) willingness to sacrifice his son in submission to Allah’s command.
The living Imam, Mawlana Haazir Imam (peace be upon him), has also emphasised this aspect of sacrifice and service. He has stated that he has dedicated his life to the uplift and progress of the Ismailis all over the world. Our 49th holy Hazrat Imam Shah Karim Al Husaini (a.s) views the responsibilities of the Imamat, inherited from his grandfather, as heavy but not burdensome, considering it a pleasure to dedicate oneself ("to sacrifice oneself") to the community and work for its people. The spiritual sacrifice of Prophet Abraham (peace be upon him) and Prophet Ishmael (peace be upon him) continues to be embodied and renewed in the lineage of Ismaili Imams and in the person of Mawlana Haazir Imam (peace be upon him).
Therefore, Eid al-Adha, through its symbolic resonance and esoteric interpretation in the Ismaili tradition, highlights the Imamat's enduring commitment to divine authority, sacrifice, and service. The festival commemorates Prophet Ibrahim's (peace be upon him) faith and reflects the Imams' dedication of their lives to the well-being and upliftment of their followers.
What is the esoteric meaning of sacrifice?
The esoteric meaning of sacrifice in the Ismaili tradition, particularly as related to Eid al-Adha and the story of Prophet Ibrahim and Prophet Ishmael, is understood as follows:
* Beyond the Literal: The Ismaili tradition does not understand the story of Prophet Abraham's sacrifice of Ishmael according to its literal apparent meaning, as a divine command to physically kill one's child would violate the sanctity of life. Instead, there is a deeper spiritual meaning, the esoteric meaning (ta’wil), which is considered the reality (haqiqah) of the story.
* Appointment to Imamat: The divine command for Prophet Abraham (peace be upon him) to "sacrifice" his son, Prophet Ishmael (peace be upon him), esoterically means that Prophet Abraham was commanded to appoint his son, Prophet Ishmael (peace be upon him), as the successor to the Imamat after him.
* Taking the Covenant: Prophet Abraham's dream of sacrificing his son (Qur'an 37:102) is interpreted esoterically as "I am taking upon you the Covenant of Imamat (mithaq al-imamah) and establishing you as an Imam for the divine law".
* Symbol of the Covenant: The substitution of Prophet Ishmael (peace be upon him) with a "great sacrifice" (dhibh ‘azim) (Qur'an 37:107), traditionally understood as a ram, is also interpreted esoterically by al-Qadi al-Nu‘man. He states that the sacrifice (al-dhibh) in the esoteric sense (fī al-baṭin) is a symbol of the taking of the covenant (al-mithaq). This signifies Prophet Abraham's appointment of Prophet Ishmael (peace be upon him) to the rank of spiritual interpretation (ta’wil) and secrecy (Foundership - al-asasiyya), being silenced from public teaching, and appointing Prophet Isaac (peace be upon him) to the rank of [trustee] Imamate (mustawda) instead. Prophet Ishmael was the Permanent Imam (imam mustaqarr), and Prophet Isaac was the Entrusted Imam (imam mustawda), serving as a deputy or veil. The "great sacrifice" refers to the spiritual sacrifice of two great souls, Prophet Ishmael and Prophet Isaac, who were appointed to the Imamat.
* The Imam's Sacrifice: More broadly, the concept of "sacrifice" means to "make sacred". The Imam who bears the weight of the Imamat has sacrificed his entire life, soul and being in the perpetual service of God and humankind, which is considered the ultimate spiritual sacrifice. The Imams throughout history have exemplified this spirit by dedicating their lives to the material, spiritual, and intellectual upliftment of the Jamat (community).
* Nass as Sacrifice: The sacred tradition of Nass (designation of a successor) is also linked to the symbolism of sacrifice. When the Imam designates his progeny to succeed him, it is a testament to his faith and devotion, akin to the acceptance of fate by Prophet Ishmael (peace be upon him). This act symbolizes a divine covenant similar to Prophet Ibrahim's willingness to sacrifice his son in submission to Allah’s command.
* Living Embodiment: The spiritual sacrifice of Prophet Abraham (peace be upon him) and Prophet Ishmael (peace be upon him) continues to be embodied and renewed in the lineage of Ismaili Imams and in the person of Mawlana Hazir Imam (peace be upon him). Mawlana Hazir Imam has explicitly stated he has dedicated his life to the uplift and progress of the Ismailis and the world of Islam.
Thus, the esoteric meaning of sacrifice in this context is primarily about taking and fulfilling a divine covenant, specifically the Covenant of Imamat, and it is continuously exemplified by the Ismaili Imams through the dedication of their lives to service.
