Bismillahir Rahmanir Rahim,

Deedar is a beautiful word. When an aashiq is restless to see his maashuq, and when he gets his deedar, he finds peace. In the earlier times, when there were not even telephones, after engagement two fiancés would long to see each other. In exactly the same way, this is the condition of the soul today.

The zahiri deedar of the Haazir Imam has this kind of importance. It is like a reminder that a drop of our soul has become separated in this world from the spiritual ocean of the Imam. When the news of zahiri deedar comes, the heart and soul are at peace, they are filled with excitement, and at the time of deedar the eyes are filled with tears.

When the Haazir Imam comes to give deedar, He comes to give that same reminder. Why do the eyes cry? On one side, they are tears of happiness that we got a glimpse of the Beloved. And on the other side, the soul cries in restlessness, asking when I will get salvation and when I will get the opportunity to become one again in the soul of the Imam.

When we look at nature, we see that when drops of ocean water come to the shore with the waves, they also run restlessly to go back.

When drops of rain fall on the earth, they keep flowing through rivers and streams to merge into the ocean. Even the dirty water of the streams gets filtered and cleaned in the rivers and joins them. But the water which does not flow, which becomes still or stops for some reason, starts collecting dirt and mosquitoes.

Exactly in the same way are the conditions of the soul. The one who always remains restless to meet his maashuq keeps making efforts in ibaadat and ilm, but when our heart gets trapped in the web created by the world and remains stuck in it, then it becomes a victim of a strange kind of restlessness which is called anxiety and depression.

Restlessness can be positive as well as negative. Positive means the restlessness to attain something, such as receiving the noor of the Imam and becoming fana in it. And negative means remaining in tension among bad thoughts and sorrows.

So, through this zahiri deedar, let us immerse ourselves in the complete ishq of the Imam and keep the desire to become one in His noor.

Deedar Mubarak

Ya Ali Madad.

In the blessings and guidance of our beloved Hazir Imam, a humble treasure has been found.

Bismillahir Rahmanir Rahim

O Imam-e-Zaman, through the hurmat of Your Pirs and Awliya, today we humbly seek a little knowledge.Ya Mawla, from Your infinite treasure, bless us with even a single drop. Ameen.

The speed with which time is passing — especially over the last few years — makes it feel as though time is slipping through our hands. Events come and go, technology continues to evolve, and new changes constantly knock at our doors. Amidst all of this, the most precious thing we either invest wisely or waste unknowingly is time.

In reality, the arrival of technology is meant to make human life easier. But why? So that we may come to recognize ourselves more deeply. And from an Ismaili perspective, so that we may discover the hidden light of the Imam within our souls and attain the true recognition of the Imam of the Time.

As Allah says in the Holy Qur’an:

“And within yourselves — do you not reflect?”(Surah Adh-Dhariyat 51:21)

Everything in this world has two aspects — positive and negative. The positive aspect helps make life easier for us, while the negative keeps us distracted and trapped in worries about tomorrow. If a task that once took four hours can now be completed in two, then the remaining two hours can either be used to grow further or simply be lost in habits and distractions.

Whatever the case may be, today we stand at such a delicate point in time where we barely find moments for ourselves, let alone for the recognition of Imam-e-Zaman.

By Time, indeed mankind is in loss, except those who believe, do righteous deeds, encourage truth, and encourage patience.

(Surah Al-Asr 103:1-3)

That Imam who, at times, is seen walking among people, at times participating in marathons, is silently giving us a message:“My beloved murids, We are here in this world to help you become complete.”

At this point, a question naturally arises:If the Imam has physically manifested Himself in this world, and today anyone can learn through the internet or events who Aga Khan is, then has everyone attained true ma’rifat (spiritual recognition)?

The answer is no.The recognition of Imamat is not attained through documents, articles, or outward appearances alone. Physically, one may see a human being, but what truly resides within is Noor and a spiritual kingdom beyond worldly understanding.

And this is in accordance with Allah’s promise when He said to Hazrat Ibrahim (A.S.):

“Indeed, I will make you an Imam for the people.”(Surah Al-Baqarah 2:124)

Hazrat Ibrahim (A.S.) then prayed for this blessing to continue through his progeny.

So the question becomes: how does the Imam grant spiritual recognition?Indeed, the Imam does — but through the language of signs and wisdom. Allah says in the Holy Qur’an:

“We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the Truth.”(Surah Fussilat 41:53)

And also:

“Indeed in that are signs for a people who reflect.”(Surah Ar-Rum 30:21)

This is why the Imam often guides through indications and actions. For example, when the Imam participates in a marathon, it is not merely about physical fitness. It is also a reminder that just as we strive to keep our bodies healthy, we must also strive to keep our spirituality alive and strong.

Only when we are balanced both physically and spiritually can our intellect truly turn toward the Imam. Allah says in the Qur’an:

“So race toward all that is good.”(Surah Al-Baqarah 2:148)

And:

“It is they who hasten to good deeds, and they outstrip others therein.”(Surah Al-Mu’minun 23:61)

And among the greatest forms of goodness is humanity itself — and understanding the human soul.

Hazrat Imam Shah Karim Al-Husayni (A.S.) once beautifully guided that when we look at the second hand of a clock and see it pass, we should realize that one more second has gone by in which we could have acted upon the Imam’s Farman.

Today, not just seconds, but entire years are racing past us.

Allama Nasiruddin Sahib beautifully writes in Imam Shanasi:

“Allah did not command the rope to hold firmly onto people. Rather, He commanded people to hold firmly onto the rope, so that they do not go astray.”

As Allah says:

“And hold firmly to the Rope of Allah all together and do not become divided.”(Surah Aal-e-Imran 3:103)

Now it depends upon us — with how much sincerity and determination we run toward spirituality, seek the sacred knowledge of the Imam, nurture our intellect, and strive toward the Universal Intellect, so that we may attain the true ma’rifat of the Imam.

If there are any shortcomings or mistakes in these humble words, forgiveness is sincerely requested.

Yaa Ali Madad

Ya Ali Madad.

Dear brothers and sisters... dear seekers of the Divine Light...

Welcome.

Welcome to Ishq e Karimi.

Before we say another word...

Let us pause for just a moment.

Let us close our eyes — even for a second.

And ask ourselves...

When was the last time we gave something up — truly gave something up — not because we had to...

...but purely out of love?

That question, my dear friends, is the very heartbeat of what we are about to explore together today.

Because on the twenty-seventh of May, twenty twenty-six — Muslims and Ismailis across the world will come together to observe one of the most profound, most moving, most spiritually charged moments in the entire Islamic calendar.

Eid ul Adha.

The Festival of Sacrifice.

The Festival of Devotion.

The Festival of Love so absolute...

...it asks everything of us.

And today — together — we are going to journey into the very soul of this blessed occasion.

We will walk through the desert sands of history.

We will stand at the foot of a mountain in Mina.

We will feel the trembling hand of a father.

And we will reflect — through the lens of our beautiful Ismaili tradition — on what Eid ul Adha is truly asking us to sacrifice.

Stay with us.

Because this is a story that will change the way we see this Eid — forever.

Let us go back.

Way back.

Back to a time before cities, before maps, before the world as we know it.

To a man who walked the earth with nothing but faith in his heart — and the Name of God on his lips.

His name was Hazrat Ibrahim — peace be upon him.

Hazrat Ibrahim, peace be upon him, was not born into comfort. He was tested from the very beginning. Thrown into fire by his own people. Exiled from his homeland. Separated from those he loved. And through every trial, every hardship, every dark night of the soul...

...he never wavered. He never doubted. He simply said:

My Lord. I am here. Command me.

And God, in His infinite wisdom, gave this man a gift — a son — late in his life, when hope itself seemed to have grown old.

His name was Hazrat Ismail — peace be upon him.

Can we imagine?

Can we imagine the love Hazrat Ibrahim, peace be upon him, must have felt for this child? The years of longing... the prayers whispered in the darkness... and finally — finally — a son.

A boy who laughed... who ran... who grew... who carried his father’s eyes and his father’s faith.

And then...

...came the dream.

In the stillness of the night, Hazrat Ibrahim, peace be upon him, received a divine command. Not once. Not twice. But three nights in a row — the same vision descended upon him like a truth that cannot be unseen.

O Ibrahim — sacrifice your son.

Let us sit with that for a moment.

That silence.

That weight.

That impossible moment.

This was not something any human heart could easily receive. This was the most beloved thing Hazrat Ibrahim, peace be upon him, possessed — and the Divine was asking him to let it go.

But here is what makes Hazrat Ibrahim, peace be upon him, the Khalilullah...

...the Friend of God.

He did not run from the command.

He did not bargain.

He did not pretend he had not seen what he had seen.

Instead, he went to his son — his young, brilliant, faithful son — and he told him the truth.

He said:

O my son... I have seen in a dream that I must sacrifice you. What do you think?

And Hazrat Ismail, peace be upon him — this remarkable young soul, this prince of faith — replied with words that have echoed through eternity:

O my father... do as you are commanded. You will find me, if God wills, among the patient ones.

Subhan Allah.

Let us pause here and truly feel this.

Father and son — walking together, toward an altar of love, hand in hand.

They were not walking toward death.

They were walking toward complete surrender to the Divine Will.

And when Hazrat Ibrahim, peace be upon him, laid his son down... when he turned the blade...

God called out:

O Ibrahim — you have fulfilled the vision. Indeed, this is the clear trial.

And in place of Hazrat Ismail, peace be upon him — a magnificent ram was provided.

The sacrifice had already happened.

Not in the physical act —

— but in the moment Hazrat Ibrahim, peace be upon him, chose the Divine... over everything else.

That moment of complete surrender —

— that is Eid ul Adha.

Now, dear friends —

This is where our beautiful Ismaili tradition invites us to go deeper — together.

In Ismailism, we are always asked to look beyond the zahir — the outer — and seek the batin — the inner, the hidden, the luminous reality beneath the surface.

Our tradition, rooted in the light of the Imamat, teaches us that every physical act in religion carries a spiritual meaning. Every pillar has a soul. Every rite has a ta’wil — an interpretation — that speaks directly to the transformation of the human heart.

So what is the batin of Eid ul Adha?

What is it that we are truly being asked to sacrifice — within ourselves?

Let us reflect together.

First —

The sacrifice of the ego.

In our tradition, the ram that is sacrificed is understood symbolically as the nafs al-ammara — the commanding lower self. That part within us that pulls us toward greed, arrogance, selfishness, and heedlessness.

The knife is the aql — the divine intellect, the light of reason that the Imam of the Time nourishes within us.

And so on this day, we are gently invited to look inward and ask ourselves —

What ego are we willing to let go of today?

What attachment is standing between us and the Divine?

Second —

The sacrifice of worldly attachment.

Hazrat Ibrahim, peace be upon him, was asked to give up the thing he loved most. And here, the Ismaili understanding is exquisitely beautiful.

Our Imams — may Allah grant them long life — have consistently guided us that the greatest veil between the mumin — the faithful — and the Divine Light is not hatred, not disbelief —

— it is excessive love of the dunya.

Excessive attachment to wealth, to status, to comfort, to the things of this world that we have mistaken for permanence.

Eid ul Adha whispers to us — gently, lovingly —

Are we willing to loosen our grip?

Not necessarily on things —

— but on the idea that those things define us.

Third —

The sacrifice of the self in service to the Imam of the Time.

In Ismaili theology, the relationship between the mumin and the Imam is not merely one of follower and leader. It is the relationship of the seeker and the Light. Of the beloved and the source of all love.

Hazrat Ali — peace be upon him — once shared that the highest form of worship is to surrender the will entirely to the Hujjat of God — the living proof of the Divine on earth.

Hazrat Ibrahim’s, peace be upon him, surrender to the Divine command was, in its deepest essence, the surrender of a murid to the Pir.

It was the surrender of a lover to the Beloved.

And this, dear seekers, is the profound spiritual invitation of Eid ul Adha for all of us as Ismailis —

Can we love the Imam of the Time the way Hazrat Ibrahim, peace be upon him, loved God?

Can we trust the guidance we are given — even when the world around us questions it?

That is the real qurbani.

The real sacrifice.

And Eid ul Adha, of course, is not only about inner spiritual sacrifice.

It is also about us — our community, our togetherness, our shared humanity.

About making sure that no one around us is hungry or forgotten.

The tradition of distributing the meat of the sacrifice into three parts — one for ourselves, one for our family and neighbors, and one for those in need — is a beautiful, living expression of what our faith calls us toward.

Our beloved Imam of the time, Mawlana Hazar Imam — may Allah grant him long life and health — has throughout his Imamat emphasized the dignity of every human being. His work through the Aga Khan Development Network reaches the most vulnerable corners of the world — providing food, education, health, and hope.

This Eid ul Adha, let us carry that spirit in our own small ways.

Let us give generously.

Let us reach out to a neighbor.

Let us remember those who have less.

Because the truest form of sacrifice...

...is when our giving costs us something —

— and we give anyway, with love.

As we approach the twenty-seventh of May, twenty twenty-six...

Let us sit together with a quiet reflection.

Eid ul Adha does not ask us to physically sacrifice everything we love.

But it does ask us to sit still...

...and look honestly at our lives.

And ask ourselves —

Is there something we are clinging to — fear, ego, resentment, an old wound — that is standing between us and the version of ourselves the Imam sees when he looks at us?

Is there someone we have not forgiven?

Is there a generosity we have withheld?

Is there a prayer we keep postponing?

This Eid —

Let that be our qurbani.

Let us place it on the altar of our intention.

And with the name of Allah —

— let it go.

Because the Divine did not take Hazrat Ismail’s, peace be upon him, life.

What the Divine took was Hazrat Ibrahim’s, peace be upon him, attachment to it.

And what the Divine gave back —

— was freedom.

Was peace.

Was the most profound nearness.

That nearness —

— that qurb —

— is what this day is truly about.

As we prepare to celebrate Eid ul Adha on the twenty-seventh of May, twenty twenty-six...

May our hearts be filled with the light of Hazrat Ibrahim’s, peace be upon him, faith...

...the patience of Hazrat Ismail’s, peace be upon him, surrender...

...and the love that our beloved Imam kindles within all of us.

May this Eid bring peace to our homes...

...healing to our hearts...

...and blessings upon every soul that is dear to us.

May Allah accept our ibadaat, our du’as, and the quiet sacrifices we make every day — that no one sees... but Him.

Eid Mubarak.

Ya Ali Madad.

And before we close —

If this reflection touched our hearts even a little... if it gave us one moment of stillness, one spark of meaning...

Then let us do something small that costs us nothing, but carries so much —

Let us share this with a friend, a family member, someone who might need these words today. We never know whose heart is quietly searching for exactly what we are about to pass along.

Let us subscribe to Ishq e Karimi — because every week, we sit together in reflection, in story, and in the spiritual insights of our beautiful Ismaili tradition. This is a community of seekers — and there is a place here for all of us.

And let us visit ishqekarimi.com — for articles, resources, and deeper explorations of our faith.

We are not alone on this path.

We walk it together.

Ya Ali Madad.

Frequently Asked Questions

What is Eid ul Adha and why is it observed?

Eid ul Adha — the Festival of Sacrifice — is one of the most sacred occasions in the Islamic calendar. It commemorates the extraordinary moment when Hazrat Ibrahim, peace be upon him, demonstrated complete surrender to the Divine Will by offering to sacrifice his beloved son, Hazrat Ismail, peace be upon him. Before the act was completed, Allah replaced Hazrat Ismail, peace be upon him, with a ram — signifying that the true sacrifice had already taken place in the heart of Hazrat Ibrahim, peace be upon him. It is observed on the 10th of Dhul Hijja and this year falls on the 28th of May 2026.

Why did Allah ask Hazrat Ibrahim, peace be upon him, to sacrifice his son?

This was not a command born of cruelty — it was the highest test of love. Allah, in His infinite wisdom, wanted to reveal to the world what true surrender looks like. Hazrat Ibrahim, peace be upon him, had spent his entire life being tested — thrown into fire, exiled, separated from loved ones — and through every trial he chose the Divine over everything else. The command to sacrifice Hazrat Ismail, peace be upon him, was the ultimate mirror held up to his soul. And in that moment of total surrender, Hazrat Ibrahim, peace be upon him, earned the title that echoes through eternity — Khalilullah — the Friend of God.

What was the response of Hazrat Ismail, peace be upon him, when his father told him about the dream?

This is one of the most moving moments in all of sacred history. Hazrat Ibrahim, peace be upon him, did not act in secret — he went to his son and told him the truth. And Hazrat Ismail, peace be upon him, this young, luminous soul, responded with words that have never stopped echoing: “O my father, do as you are commanded. You will find me, if God wills, among the patient ones.” He did not resist. He did not weep in protest. He walked hand in hand with his father toward the altar of love. That response is itself the definition of a mumin — a true believer.

What is the deeper spiritual meaning of the sacrifice in Ismailism?

In our Ismaili tradition, every outward act carries an inward meaning — this is the beauty of ta’wil, the esoteric interpretation. The sacrifice of Eid ul Adha is not simply remembered as a historical event. It is understood as a living, breathing invitation to every mumin. The ram symbolises the nafs al-ammara — the lower commanding self that drives us toward ego, greed, and heedlessness. The knife symbolises the aql — the divine intellect — that the Imam of the Time nourishes within us. The act of sacrifice is therefore the act of using divine reason to overcome the lower self. This is the real qurbani.

What is the nafs al-ammara and how does it relate to Eid ul Adha?

The nafs al-ammara, referenced in the Holy Quran, is the aspect of the human soul that commands toward base desires — arrogance, greed, attachment, and selfishness. It is the inner obstacle on the path toward the Divine. In the Ismaili esoteric understanding, Eid ul Adha asks us to look honestly at where our nafs al-ammara has taken hold — where fear, ego, or worldly attachment has created a veil between us and the Light of the Imam. The festival is therefore a deeply personal invitation to spiritual housekeeping — to identify what within us needs to be surrendered.

What is ta’wil and why is it central to the Ismaili understanding of Eid ul Adha?

Ta’wil is the Ismaili practice of esoteric interpretation — seeking the hidden, inner meaning of religious acts, texts, and symbols. Our tradition teaches that every zahir, every outward form, carries a batin — an inner reality. Without ta’wil, religion remains only ritual. With ta’wil, every act of worship becomes a doorway into transformation. Applied to Eid ul Adha, ta’wil reveals that the sacrifice is not primarily about an animal — it is about the surrender of everything within us that is not aligned with the Divine. This is what makes the Ismaili understanding of this blessed day so uniquely profound and personally challenging.

What is the connection between Hazrat Ibrahim, peace be upon him, and the Imam of the Time in Ismaili thought?

In Ismaili theology, Hazrat Ibrahim, peace be upon him, is revered not only as a Prophet but as one of the greatest examples of the relationship between the seeker and the Divine Guide. His complete surrender to the command of Allah mirrors the surrender that every mumin is invited to offer to the Imam of the Time — the living Hujjat of God on earth. Just as Hazrat Ibrahim, peace be upon him, did not let logic, fear, or the opinions of others stand between him and Divine obedience, the Ismaili tradition invites us to trust the guidance of our Imam with the same depth of faith. The Imam does not ask us to sacrifice our lives — but he does invite us to sacrifice our ego, our pride, and our limited vision.

What should we reflect on personally this Eid ul Adha?

This Eid, our reflection invites us to sit quietly and ask ourselves honestly — what is it within us that needs to be sacrificed? Is it resentment we have been carrying? A pride that has kept us from reconciling with someone we love? An attachment to comfort that has kept us from growing? A habit of heedlessness that has kept us from our prayers? Eid ul Adha does not ask us to suffer. It asks us to be honest. To place whatever is standing between us and our best self on the altar of intention — and with the name of Allah, let it go. That release — that lightness — is the true gift of this blessed day.

What does it mean when we say the sacrifice already happened in the heart?

This is one of the most beautiful insights of this entire reflection. Allah did not ultimately take the life of Hazrat Ismail, peace be upon him. What the Divine was asking for was never the physical act — it was the moment of complete inner surrender. The sacrifice happened the instant Hazrat Ibrahim, peace be upon him, made peace in his heart with the command. The ram provided was a mercy — a sign that the true offering had already been accepted. This teaches us something profound — that Allah does not want our blood or our pain. He wants our heart. He wants our will. He wants our love. Everything else follows from that.

How can we carry the spirit of Eid ul Adha beyond the day itself?

The spirit of Eid ul Adha is not meant to last only one morning. It is meant to plant a seed of surrender that grows through the entire year. We can carry it by returning to the question it asks — what am I still clinging to? — every time we feel spiritual restlessness. We can carry it through generosity — remembering those who have less, giving freely, making sure no one in our community goes unseen. And we can carry it through our devotion to the Imam of the Time — trusting his guidance even when the path is unclear, the way Hazrat Ibrahim, peace be upon him, trusted the voice that came to him in the stillness of the night.

Ya Ali Madad…

Today’s reflection is not just a discussion. It is a reminder of a sacred covenant — Bayat. A covenant that is not merely spoken but lived, fulfilled and accounted for.

In this episode, we reflect upon the teachings of Dai Qadi al-Nu‘man from Code of Conduct for the Followers of the Imam — preserving his words with full respect, exactly as conveyed.

The foundation begins with the command of God:

“O momins, fulfil the terms of your contracts. Fulfil your promise; you will be enquired about it” And further: “Those who enter into a covenant with you make a covenant with God. The hand of God is upon their hands. He who breaks it does harm to himself and he who fulfils the terms of the covenant which he has made to God will be amply rewarded”

This establishes a profound truth… Bayat is not a symbolic act. It is a covenant with God Himself.

Dai Qadi al-Nu‘man explains this reality with clarity:

“Our pledge to the Imams is equivalent to our pledge to the Prophet which is a pledge to God.”

And further:

“God has linked the devotion to Him, to the devotion to the Prophet and the devotion to the Imams so inextricably that none of these three devotions can be separated.”

This means Devotion to Allah, Devotion to the Prophet, and devotion to the Imam are not separate paths. They are one continuous reality. Now comes a deeply serious reflection.

Dai Qadi al-Nu‘man writes:

“If a devotee believes in God and in His Prophet and does not believe in the Imamat of the ‘Imams’, the successors of the Prophet, even if he were to worship God throughout his life-time he becomes one of those about whom God says, ‘We shall look to their deeds and treat them as nothing but particles of scattered dust.’”

And further:

“Thus, if one is devoted to God and His Prophet but disobeys the Imam of his time or belies him, practically disobeys God who will not recognise his devotion to Him and His Prophet in view of his denial and disobedience of the Imam of his time.”

These are not ordinary words. They are a wake-up call. Yet, alongside warning, there is immense hope.

“He who fulfils his pledge to God, His Prophet and his ‘Wasees’ i.e. the Imams, entitles himself to be included in the group about which God says, ‘They will be amply rewarded’” And the meaning of this reward is explained further: “The ample reward stands for ‘jannat’.”

But if the covenant is broken…

Dai Qadi al-Nu‘man states:

“He who breaks his pledge to God and disjoins from what God has ordered him to join is one of those losers about whom God says, ‘They have lost this world as well as the next. They lose the pleasure of the Imams in this world and the pleasure of God in the next.”

So today, the question is not theoretical; it is deeply personal. Are we merely believers, or are we truly fulfilling our covenant?

Because Bayat is not remembered once. It is lived every day. In obedience, in sincerity, in recognition of the Imam of the time.

Let us reflect quietly and renew within ourselves that sacred promise. Because in that promise lies our identity, our purpose, and our ultimate success.

Ya Ali Madad

You fight distractions daily… but what if the real force is something deeper—your nafs?

Navroz is not just the arrival of spring in nature — it is the awakening of something far deeper within us.

Listen Navaroz Special Song

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.

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.

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.

Āmīn.

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)

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.

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.

Surah Fussilat (41:53)

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.

Ameen.Ya Ali Madad

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.

But we ask more for outward guidance, and the Imam, according to our intention, grants outward guidance — within which the spiritual signs are hidden.

Only those who reflect deeply can understand these signs.

Hazrat Imam Sultan Muhammad Shah (a.s) said:

“Whenever we speak, we utter pearls and jewels.”

The present Imam repeatedly speaks about empathy. Why?

Because only when the heart becomes soft does the next step of the spiritual journey open.

We are not preachers, but one point must be understood:

When a veil appears upon the Imam, the real veil appears upon our own intellect.

When intellect becomes illuminated, one begins to see the Light of Allah within the Imam. The Qur’an says:

“The Light of Allah shines within their hearts.”

— Surah An-Noor 24:35 (Ayat an-Noor)

But over time, human beings begin to think highly of themselves —

and the Imam, a spiritual guide and master, begins to appear like a “celebrity” in their eyes.

The heart should feel pain at this —

How can someone with whom I have a sacred spiritual bond become a celebrity for me?

The Qur’an answers:

“Whoever has been given knowledge has been granted a great blessing.”

— Surah Al-Baqarah 2:269

If worldly degrees were true knowledge, then everyone would be immersed in love for the Imam.

But worldly degrees last only a few years.

Spiritual knowledge becomes the cause of the soul’s salvation.

The stories of our pirs’ tears and devotion are well known. Pir Sadruddin said:

Their only concern was that the murids might consider them ordinary human beings.

If the Imam arrives late at a darbar, that moment is not merely waiting —

it is an opportunity for spiritual communion and inner supplication.

But due to our ignorance, even a few moments of waiting feel burdensome, and people begin to complain…

How unfortunate.

Today, the Imam has begun to veil Himself — and this is a time for concern and reflection for all of us.

Before anything else, it is essential to understand the relationship between the body, the soul, and the intellect:

“And I breathed into you from My Spirit.”

— Surah Al-Hijr 15:29

The soul is Allah’s trust, and the intellect is also Allah’s trust.

But if we turn our limited intellect into a servant of the ego,

how will the soul awaken?

The Imam illuminates our intellect through the form of inspirations and thoughts.

When the Imam says, “We are always connected,” it means the spiritual connection is always present.

But we often ignore these inspirations, thinking they are just random thoughts.

We get caught up in superficial matters:

“Why did the Imam wear these clothes? Why does He have this tattoo?”

And we drift away from the true spiritual guidance.

The first miracle of the Imam is that He is Haazir-o-Naazir — present and witnessing.

He says:

“I am from the family of the Prophet. I am the descendant of Ali.”

Hazrat Imam Sultan Muhammad Shah

And the Qur’an testifies:

“Allah will not leave you alone until He distinguishes the pure from the impure and reveals what lies in your hearts.”

— Surah Aal-e-Imran 3:179

Would Allah promise us guidance and Light, and then abandon us?

No.

But our arrogance makes us blind and deaf, as the Qur’an says:

“Their hearts are sealed, their ears are burdened, and their eyes are covered.”

— Surah Al-Baqarah 2:7

When Allah says:

“Indeed, We chose the family of Ibrahim and Imran over all the worlds.”

— Surah Aal-e-Imran 3:33

It means this chosen family remains present in every era.

During the era of Prophethood, the Imams were concealed.

After Prophethood ended, the Light of Ali (a.s) appeared openly.

All of this was for us.

But how much value do we give to it?

If we cannot obey the Imam, how will we obey the Prophet?

If we cannot obey the Prophet, how will we obey Allah?

The Qur’an gives a very clear command of obedience:

“Obey Allah, obey the Messenger, and obey those vested with authority among you.”

— Surah An-Nisa 4:59 (The foundational proof of obedience to the Imam)

In the end, my prayer:

O Mawla, forgive us — Your naïve children.

Remove every veil.

Grant our intellect knowledge and our souls devotion.

Ameen.

We are beggars — You are the King.

Forgive us. Ameen.

Thank you for listening to this podcast.

Ya Ali Madad.