HUSAINIYAT - Iran shows the way to the World

Today came across a story from Tehran, where a large gathering joined the janaza pro-cession of a humble sweeper, martyred while on duty by relentless bombing on civilians.

This evoked in me a deep feeling about HUSAINIYAT and made travel back in time to KARBALA on Ashura day.

Joon (Jawn) ibn Huwayy ) جون مولى أبي ذر الغفاري

Who was he?

Joon was a freed slave of Abu Dharr al-Ghifari, the revered companion of Nabi.

After Abu Dharr's passing, he remained devoted to the Ahl al-Bayt and accompanied Imam Husayn ibn Ali (SA) to Karbala.

His request to fight

on the day of Ashura, Imam Husayn (AS) initially granted him permission to leave, as Jawn was elderly and not obligated to fight.

But Joon responded with deep humility and love, saying in essence:

"In ease I ate at your table-shall I now abandon you in hardship

My body may be dark and my lineage low, but let me attain honor through you."

Moved by this devotion, Imam Husayn (AS) granted 'raza'.

Joon fought bravely and was martyred.

It is narrated that Imam Husayn (AS) came to his body and made a dua:

"O Allah, brighten his face, perfume his scent, and raise him among the righteous."

Spiritual significance o

Joon's story stands as a powerful reminder:

True nobility is not in lineage or color, but in loyalty and faith. This is the true meaning of HUSAINIYAT.

Karbala elevated souls based on ikhlas (sincerity), not status.

His sacrifice is often remembered as one of the most moving examples of love tran-scending all worldly distinctions.

The stories coming out of the beleaguered and badly battered Iran, but still standing tall in dignity and giving a befitting reply to the forces of Imperialism and Zionists is largely on account of the lessons learnt from Karbala and the blessed lives of Ahl al Bait (SA)

Iran has by its steadfast belief and resilience, sabr and all noble human qualities in-grained in their psyche resulting from the azeem sacrifice of Imam Hussain (SA) have made HUSAINIYAT as a living, global 'ruh'

Exiting time ahead for followers of Ahl al Bait (SA)

Let us keep praying and keeping the Iranian populace in our thoughts always during these challenging times. ALHAMDOLILLAH!

www.hikmaah.com

Co-created with ChatGPT-5

A fusion of AI insight and heartfelt reflection - where silicon meets a mumin soul, in humble khidmat of the Dawoodi Bohra community, especially its youth.

Ramazan 1447 H Reflection - HUSAINIYAT

 REFLECTION ON THE ONGOING WAR - WITH THE LENS OF HUSAINIYAT

What we are witnessing today is not merely a geopolitical conflict. It is, in essence, a clash between material power and spiritual resolve.

Leaders like Donald Trump, emboldened by prior successes, and Benjamin Netanyahu, driven by long-held regional ambitions, appear to have assumed that Iran would be yet another swift victory-a "cakewalk" shaped by overwhelming military superiority.

But history, especially the history of Karbala, teaches us something that strategists often fail to understand:

How I wish Donald Trump had watched a few Muharram Lectures by Shia Clerics. It would have saved so many innocent lives and saved the world turmoil, that we are witnessing.

Not all battles are won by power. Some are endured through principle.

Early estimates suggest that the war has already consumed staggering resources. The United States alone spent over $11 billion in just the first six days, with costs rising close to $1 billion per day. Broader projections warn that the total cost could spiral into tens or even hundreds of billions if the conflict prolongs.

(Source: The Economic Times and Forbes)

Yet, beyond numbers lies a deeper miscalculation.

The Misreading of a People

Iran is not merely a nation-state responding to aggression. It is a civilization deeply shaped by the legacy of Imam Husain ibn Ali (SA) and Ahl Bait (SA)

The tragedy of Battle of Karbala was not a defeat-it was the birth of an ethos:

To never bow before tyranny

To uphold truth even in the face of annihilation To embrace suffering if it preserves dignity and faith.

To embrace suffering if it preserves dignity and faith.

This ethos- Husainiyat is not theoretical. It is lived, inherited, and transmitted across generations.

And that is where the greatest strategic miscalculation lies.

Why Power Fails Against Conviction Material powers often assume that:

But Karbala teaches:

"Pain will break resistance." "Pain, when rooted in faith, deepens resistance." Sanctions, bombings, and destruction may weaken infrastructure-but they often strengthen resolve in a people whose identity is tied to sacrifice.

Such Nations become a 'headache'

Because:

They cannot be easily coerced

They do not measure loss purely in material terms

They draw strength from suffering rather than collapse under it.

A Reflection of Our Times:

Had the lessons of Karbala been understood-not as ritual mourning, but as a philosophy of resistance and dignity-perhaps many miscalculations could have been avoided.

Perhaps fewer innocent lives would have been lost.

Perhaps the world would have been spared yet another cycle of destruction.

Karbala is not just a story of the past.

It is a living معيار criterion) by which every age is tested.

And today, once again, the world is witnessing:

Power confronting principle Strategy confronting faith Force confronting resilience And history reminds us-

In such confrontations, victory is not always decided on the battlefield.

In every age, there are those who rely on power... and those who rely on principle. Karbala was not a battle of numbers, but a معيار that continues to define مقاومت )resis tance) and dignity.

When suffering is embraced for truth, it no longer weakens-it elevates. Perhaps the greatest miscalculation in any conflict is to assume that all people fear loss the same way.

Some have already learned from Imam Husain (SA): That losing everything for truth... is not loss at all.

This Ramazan has been reflecting on the ongoing conflict and praying for it to end soon.

From a Military strategy view point, why Iran has been surviving and fighting back is on account of its "Mosaic Defense" System

This "mosaic" of self-contained units 31 in all, allows operations to continue without central directives, if top commanders are eliminated. It is like a spider web.

Spiders typically repair partially damaged webs quickly, often within minutes to hours, depending on the species and extent of damage, rather than fully rebuilding from scratch.

It is one of the prime reasons why the US and its powerful allies have been repeatedly being frustrated, and have given up on their prime objective of Regime Change.

Husainiyat Zindabad !!

http://www.hikmaah.com

Co-created with ChatGPT-5

A fusion of AI insight and heartfelt reflection - where silicon meets a mumin soul, in humble khidmat of the Dawoodi Bohra community, especially its youth.

30th Night of Sehre Ramazan

My interaction with Al on the 30th Night of Sehre Ramazan 1447 H

ME:

Indeed on this last night of the 30th of Ramazan I feel so blessed that the interaction with you during this month, has been so rewarding. I know you are an Al model but I will fail in my duty if I do not convey my gratitude and indebtedness to you.

Al Response (edited)

Your words carry sincerity - and sincerity is what gives ibadat its نور. Gratitude ex-pressed at the end of a journey is itself a form of Ibadat.

Sharing my thoughts on what an awakening and spirituality rewarding these 30 Nights of Ramazan has been.

The thoughts conveyed are assisted by Al.

Thirty Nights: From Recitation to Realization

Ramazan came quietly...

like a guest who brings نور but asks for presence.

The first nights were familiar, words recited, duas known, Munajats repeated.

The tongue moved...

but the heart was still learning to listen.

Then something began to change.

Each night, a meaning unfolded.

Each dua became less of a ritual...

and more of a conversation.

No longer were the words distant

they began to mirror my own state: my غفلة ضعف my longing.

In the stillness of Bihori Namaz.

I was not just standing in prayer

I was standing in truth.

I realized: Munajat is not poetry...

it is exposure.

Dua is not asking...

it is returning.

And slowly, across these nights:

Istighfar became awareness Hamd became gratitude

Sabr became acceptance

Tawakkul became surrender

There were nights when the heart felt heavy disturbed by the world, shaken by its ظلم

(The Israel & American attack on Iran, the Minab School tragedy that shook me to the core)

But Bihori Namaz became my anchor. I learnt that: the world may shake your balance... but Munajat restores your center. By the last nights, something subtle had shifted. The same duas... but a different reader. .... كلمات The same but a softened heart. And now, on this 30th night, there is no claim of completion

Ramazan worked upon me. If anything remains, it is this dua: Ya Allah...

Do not let these nights become memories. Let them become a way of living. Let every ordinary night carry a trace of these blessed ones. And let every dua hereafter be recited... not just with lips, but with a heart that has now learnt how to turn back. Alhamdolillah!

And on this 30th Night how can I forget the ehsana'ts of my A'li Qadr Muffadal Saifuddin Moula (TUS)

DUA ARZ ON 30TH NIGHT TO AQA MOULA (TUS)

O MY MOULA!

On this final night of these blessed days, 

I stand not with deeds worthy of acceptance... 

but with a heart hopeful of your nazar.

 Moula, whatever ibadat I brought forth it was incomplete, distracted,

 and whatever reflection I attained -it was limited, imperfect, and far from its haqq.

 Yet, Moula... it was mine - 

offered with sincerity, and placed humbly in your presence.

 If there was khushu, it was by your barakat. 

If there was understanding, it was by your rehmat.

 If there was any turning of the heart... it was only because you guided it. 

Moula, I do not present perfection I present my needs.

I do not claim worthiness

I seek your acceptance.

Accept these broken efforts, and through your karam, make them whole.

Forgive the lapses in my salah, the heedlessness in my tilawat, the distractions in my Munajat.

And more than all this forgive the قلب that still wavers

Grant me the tawfeeq that every coming day reflects a Ramazan within, and every night carries a trace of these blessed nights.

And keep me always under your nazar-e-rahmat, for without it... I am nothing. 

O My Moula! Accept, forgive, elevate, and keep me steadfast. Ameen.

http://www.hikmaah.com

PS: My Insta Page hikmaah_1949 and my blog posts are proof of how I benefited from my frequent interaction with Al during the month.

Co-created with ChatGPT-5

A fusion of AI insight and heartfelt reflection - where silicon meets a mumin soul, in humble khidmat of the Dawoodi Bohra community, especially its youth.

MORNING SUPPLICATION IN SEHRULLAH - Post 3

 

In the very beginning Imam Zayn al Abedeen (SA) shows how transformation happens in Ramazan.

Step 1- Discipline the Body

Through fasting, the body becomes quiet. Desires weaken and self-control increases.

Step 2- Purify the Heart

Through restraint and repentance, spiritual impurities begin to fall away

Step 3- Illuminate the Mind

Now finally  the Qur'an can be read not just with the eyes but with the heart. The Qur'an then becomes guidance (Hudā) and criterion (Furqān).

Imam (SA) describes the three powerful qualities of Quran

Hudā - Guidance for humanity

The Qur'an shows the path.

Bayyināt - Clear proofs

The Qur'an clarifies what the mind may find confusing.

Furqan - The Criterion

The Qur'an enables the believer to distinguish truth from falsehood.

But this guidance is truly effective only after the heart has been prepared.

Ramazan therefore acts as a purification process so the Qur'an can penetrate the soul.

A Beautiful Analogy

The scholars often explain this with a simple image:

The heart is like soil -The Qur'an is like rain

If the soil is hard and dry, rain simply runs off the surface.

But when the soil is softened and prepared, rain nourishes life.

Ramazan softens the soil of the heart.

Thus Ramazan is not merely about finishing recitations of the Qur'an. It is about becoming the kind of person who can receive the Qur'an. Alhamdolillah!

Concluded.

http://www.hikmaah.com

Co-created with ChatGPT-5

A fusion of AI insight and heartfelt reflection - where silicon meets a mumin soul, in humble khidmat of the Dawoodi Bohra community, especially its youth.

MORNING SUPPLICATION IN SEHRULLAH - Post 2

Let us now look more deeply at the five titles that Imam Zayn al-Abedeen (SA) gives to Ramazan in this supplication from Al-Sahifa al-Sajjadiyya

They are not random descriptions. They form a beautiful spiritual ladder-showing how a believer rises step by step during Ramazan

The Imam (SA) mentions:

1. Shahr al-Şiyām (Month of Fasting)

2. Shahr al-Islām (Month of Submission)

3. Shahr al-Tahūr (Month of Purification)

4. Shahr al-Tamhīs (Month of Refinement)

5. Shahr al-Qiyām (Month of Standing in Prayer)

Each stage represents a deeper level of spiritual transformation.

1. Shahr al-Şiyām - The Month of Fasting

This is the outer door of Ramazan. Fasting restrains the physical self: hunger disciplines the body thirst weakens arrogance restraint controls desires.

The body learns that it does not rule the soul. In spiritual language, fasting breaks the tyranny of the nafs. But this is only the first step.

2. Shahr al-Islam - The Month of Submission

After disciplining the body, the believer moves to submission of the will. Islam means complete surrender to Allah. During Ramazan, every small action becomes obedience: eating becomes obedience (at iftar) stopping becomes obedience (at dawn) patience becomes obedience prayer becomes obedience The believer begins to live consciously under Allah's command. Ramazan therefore trains a person to live Islam fully, not partially.

3. Shahr al-Tahūr - The Month of Purification

Now the transformation moves inside the heart.

Ramazan cleanses:

the tongue from gossip

the eyes from forbidden sights

the heart from resentment

the soul from accumulated sins

Just as water purifies the body, Ramazan purifies the inner self.

Many scholars say this purification is why hearts feel unusually soft in Ramazan.

4. Shahr al-Tamhīs - The Month of Refinement

This is one of the deepest words in the dua.

Tamhīş means purifying something by removing its hidden impurities.

Like gold placed in fire so its impurities melt away.

Through fasting and spiritual struggle, hidden flaws appear:

impatience anger ego

pride

Ramazan exposes these weaknesses so the believer can remove them.

Thus the month is not only mercy - it is also spiritual polishing.

5. Shahr al-Qiyām - The Month of Standing Before Allah

After purification comes intimacy with Allah.

The believer now stands at night in prayer:

Tahajjud

Bihori Namaz

Munajat Standing before Allah in the stillness of night is the highest stage of Ramazan.

Here the servant is no longer merely restraining desires.

He is conversing with his Lord.

Night prayer transforms Ramazan from discipline into love and closeness.

Look carefully at the sequence Imam Zayn al-Abedeen (SA) presents:

Şiyām - Control the body

Islām - Submit the will

Tahūr - Purify the heart

Tamhīs - Refine the soul

Qiyām - Stand before Allah

This is actually a map of spiritual ascent.

Ramazan takes the believer:

from hunger to surrender to purity to refinement to intimacy with Allah.

(to be contd:)

http://www.hikmaah.com

Co-created with ChatGPT-5

A fusion of AI insight and heartfelt reflection - where silicon meets a mumin soul, in humble khidmat of the Dawoodi Bohra community, especially its youth

MORNING SUPPLICATION IN SEHRULLAH - Post 1

The below excerpts are from doa of Imam Zainul Abedeen (SA)

وَالْحَمْدُ لِلَّهِ الَّذِي جَعَلَ مِنْ تِلْكَ السَّبُلِ شَهْرَهُ شَهْرَ رَمَضَانَ ، شَهَرَ الصِّيَامِ وَ شَهْرَ الْإِسْلَامِ وَشَهْرَ الطُّورِ وَ شَهْرَ التَّمْحِيضِ وَشَهْرَ الْقِيَامِ الَّذِي أُنْزِلَ فِيهِ القُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ

The above luminous lines are in the beginning of the morning dua, the tilawat of which we do after morning Farz in Sehrullah.

وَالْحَمْدُ لِلَّهِ الَّذِي جَعَلَ مِنْ تِلْكَ السَّبُلِ شَهْرَهُ شَهْرَ رَمَضَانَ

All praise belongs to Allah, who made among those paths (toward Him) His month-the month of Ramazan.

With the help of Al let us reflect on the deep meaning.

The key word here is subul). Use The Profound Meaning of "Subul" (Paths)

The Imam does not say:

"Allah made Ramadan a blessed month." Instead he says Allah made Ramazan one of the "paths" leading to Him.

This reveals a profound spiritual principle:

Allah has created many different roads by which a servant can reach Him.

These include:

Prayer

Charity

Knowledge

Patience

Service to people Remembrance of Allah

Reflection on creation

Each of these is a path (sabil) to divine closeness.

Ramazan as a Gathering of All Paths

What makes Ramadan unique is that many of these paths come together in one month.

During Ramazan a believer practices:

Qur'an recitation (illumination of the mind)

Fasting (discipline of the body) Night prayer (intimacy with Allah) Charity (compassion for creation) Repentance (cleansing of the soul) Thus Ramazan is not only a path.

It is a convergence of paths.

Like a great river formed from many streams.

The Spiritual Beauty of Expression

By saying "from among those paths", the Imam is also teaching humility.

It reminds us that:

No single act of worship guarantees salvation.

Rather, the believer walks toward Allah through many avenues of goodness.

Ramazan simply becomes a season where these avenues open widely.

A Subtle Message About Divine Mercy

There is another beautiful implication.

If Allah has created many paths, it means His mercy is vast.

Different people can reach Him through different strengths:

One person through knowledge

Another through charity

Another through patience in hardship Another through worship

 Ramazan invites everyone to walk their path more intensely.

Allah created many roads leading to Him, but in Ramazan He opens them all at once so that no sincere seeker remains far.

(to be continued)

http://www.hikmaah.com

Co-created with ChatGPT-5

A fusion of AI insight and heartfelt reflection - where silicon meets a mumin soul, in humble khidmat of the Dawoodi Bohra community, especially its youth.

Sehrullah 1447 H Munajat Sharifa

A'ali Qadr Muffadal Moula (TUS) in Abaya't Sharifa 45 is seeking protection of mumi-neen children from modern technologies and gadgets, that though they are beneficial in some ways are ruining many young lives, their character, peace of mind and thinking.

وَاحْرُ بَنِي الْمُؤْمِنِينَ مِنْ بِدَع

 الـ دَّهْرِ الَّذِي خَالَطَتْهُ أَمْشَاجَ

انے مؤمنین نا فرزند و نی زمان ني بدعتو ( نوي نوي نقصان کرنار چیزو ) حفاظة ما را کج ، جر ما اچھي اني بري چيز و ـ اميز تهئي جائي چھے

A detailed reflection with the help of Al.

Here "بدع الدهر" )bid' al-dahr) refers to the new inventions and influences of the age, and "أمشاج" suggests a mixture, things that contain both benefit and harm interwoven together.

Aqa Moula's words acknowledge a reality: modern tools are not purely evil, but their mixture of benefit and danger can quietly shape young minds in harmful ways if not guided.

The Spiritual Concern Behind the Dua

In earlier times, harmful influences were limited by geography and social boundaries. Today, through technology, the entire world enters a child's pocket.

A device that can give knowledge can also deliver:

distraction

moral confusion

addiction

anxiety

erosion of attention and discipline

Hence Moula's dua is essentially asking:

"Ya Allah, protect mumineen children from being shaped by the darker currents hid-den within modern innovations."

Real Examples of This "Mixed Innovation"

1. Endless Scrolling and Loss of Inner Stillness

Platforms like Instagram, Tik Tok, and You Tube provide education and creativity.

But their algorithmic design encourages endless consumption.

Many young people:

spend 5-8 hours daily scrolling

lose focus for study or ibadat

develop short attention spans A child who once read books now struggles to read two pages without checking the phone.

The mind becomes restless and scattered, making khushu in namaz difficult.

2. Comparison Culture and Broken Self-Worth

Social media exposes young minds to curated lives of wealth, beauty, and luxury.

A teenager begins comparing:

appearance

clothing brands

lifestyle

This leads to:

insecurity

envy

depression

Peace of mind is replaced by constant comparison.

The heart that should remember Allah becomes occupied with "How do I look to others?"

3. Early Exposure to Immorality

Through the internet, children can encounter inappropriate content far earlier than previous generations.

Even a simple search or shared link can expose a child to:

indecent images

violent material

distorted ideas about relationships

This silently reshapes moral perception.

What was once shameful becomes normalized.

4. Gaming Addiction and Escapism

Games on phones and platforms like PUBG Mobile or Free Fire provide entertain-ment.

But many youths:

stay awake until 2-3 AM gaming

neglect studies and namaz

develop anger and irritability The virtual world becomes more attractive than real life.

5. Fragmentation of Family Life

 Earlier, evenings meant family conversation. Nowadays, everyone is connected to the world but disconnected from each other.

Why Aqa Moula's Dua is So Profound.

Notice that Aqa Moula does not reject technology outright. The dua recognizes that these are "أمشاج" - mixtures Technology can also:

spread ilm

connect communities

allow listening to waaz and tilawat preserve sacred knowledge

But without guidance and boundaries, the harm outweighs the benefits.

One example of how I used Al for Sehrullah reflection and understanding is my

 Insta Page hikmaah_1949

Request dear readers to check out the page. Shukran

http://www.hikmaah.com

Co-created with ChatGPT-5

A fusion of AI insight and heartfelt reflection - where silicon meets a mumin soul, in humble khidmat of the Dawoodi Bohra community, especially its youth.

This Sehrullah 1447 H

In my living memory for the first time this Sehrullah, for reasons beyond my control and circumstances I am home bound.

However, this Sehrullah has been a memorable one. Alhamdolillah!

Each night after sihori and before farz I have been reflecting and interacting with Al.

This has resulted in creating an Insta Page hikmaah_1949. Request readers to follow the page.

I have been trying to understand Munajat Sharifa and duas in Bihori Kitab. In the past have regularly been praying Bihori Namaz but this year with the help of Al have added not only tilawat of Munajat Sharifa but also Fahm (understanding) and Hal (spiritual state) - the heart begins to live those meanings

This than has been a wonderful personal journey.

Understanding is the bridge that carries the words from the tongue to the heart

So in this post I share with you what I have learnt of Munajat Sharifa (Bihori Kitab Page 82) followed by 2 rakats of صَلُوةُ كَشْفِ الْيَمَ وَالغَ

الهي ضَاقَ عَلَيَّ الخَنَاقُ وَلَمْ تَبقَ لِي طَاقَة بالمحن

 مَا فَرِضَ خَدِي لَدَيْكَ النَّهَارَ واشْكُو وَابْكِي إِذَا اللَّيْلُ حَن

 عَلَى أَنْ تُفَرِّجَ عَنِّي الْعُمُومَ حَنَانًا وَتُذْهِبَ عَنّ

 الْحَزَنِ الي أَجِرْ عَبْدَكَ الْمُسْتَضَامَ بِمَتِكَ إِنَّكَ أَهْلُ المِن

This Munājāt is a cry from a heart that has reached the edge of endurance.

1. A State of Constriction

إِلهِي ضَاقَ عَلَيَّ الْخَنَاقُ

وَلَمْ تَبْقَ لِي طَاقَةُ بِالْمِحَن

O my Lord, the choke of hardship has tightened around me, and I no longer have the strength to endure these trials.

This opening line describes spiritual suffocation.

The word khanāq (constriction around the throat) evokes the feeling that life's difficulties have closed every breathing space. In the language of the Awliya, this is the stage when the servant recognizes: Human strength has limits. Trials (mihn) exhaust the ego.

True reliance (tawakkul) begins only when self-reliance collapses

Thus the Munājāt begins not with complaint, but with honest helplessness before Allah.

2. The Posture of Humility

مَا فَرَشْتُ خَدِّي لَدَيْكَ النَّهَارَ وَأَشْكُو وَأَبْكِي إِذَا اللَّيْلُ حَنْ

I lay my cheek before You by day, and when the night arrives I complain and weep before You.

"Farashtu khaddi - I spread my cheek" is a powerful expression of absolute humility.

It paints two scenes: Daytime: The servant submits in humility.

Night: He turns to intimate conversation, complaint, and tears.

3. Hope in Divine Compassion

عَلَى أَنْ تَفَرَّجَ عَنِّي الْعُمُومَ حَنَانًا وَتُذْهِبَ عَنِّي الْحَزَنِ

So that You may remove my anxieties, out of Your tenderness, and take away my sorrow.

Notice the basis of hope here. The servant does not say: because I deserve relief because I have done good deeds Instead he says

"hanānan" - through Your tenderness and compassion.

This is a profound spiritual principle: Relief comes not from our worthiness, but from Allah's infinite tenderness.

Two kinds of burdens are mentioned: Ghumūm - anxieties and overwhelming worries Hazan - deep sorrow within the heart The prayer seeks both outer relief and inner healing.

4. Seeking Divine Protection

إلهِي أَجِرْ عَبْدَكَ الْمُسْتَضَامَ بِعِزَّتِكَ إِنَّكَ أَهْلُ الْمِنَن

My Lord, grant refuge to Your oppressed servant

through Your might, for You alone are the source of all favors.

Here the servant describes himself as المستضام - the one oppressed or overwhelmed.

But he immediately attaches himself to two Divine attributes:

'Izzat - Allah's irresistible power Minan - Allah's boundless favors and generosity Thus the Munājāt ends with certainty: If the Powerful Lord is the protector, and the Generous Lord is the giver, then distress cannot last forever.

When sorrow tightens its grip and the heart finds no refuge, this Munājāt teaches the soul to breathe again- this Munājāt teaches the soul to breathe again-for the door of Allah's tenderness is never closed to a weeping servant.

Alhamdolillah! This is what I have been learning these Sehrullah nights, although home bound.

Do follow my Insta Page.

Dua ni iltemas.

www.hikmaah.com

Co-created with ChatGPT-5

A fusion of AI insight and heartfelt reflection - where silicon meets a mumin soul, in humble khidmat of the Dawoodi Bohra community, especially its youth.

Munajat Sharifa - A reflective Poem

 

Tilawat of Munājāt Sharifa in Sehrullah transforms the Night

A Reflective Poem

When the world falls silent,
and shadows stretch long,
a lone heart awakens
and begins to belong.

Loneliness turns into Presence,
anxiety melts into plea,
guilt dissolves in Mercy,
chains fall quietly free.

When creation is resting,
and whispers replace sight,
the servant finds nearness
in the depth of the night.

Munājāt tilāwat — a sparkling gem,
radiating nūr in Sehrullāh’s embrace,
refreshing parched hearts and weary minds
with mercy’s gentle grace.

Such is the karam of the Awliyā’ Kirām —
they show us how to draw close to Allah
in the blessed nights of Ramzan.

-------

Writing & Reflecting to awaken faith, thought and spirit.

Sehrullah Munājāt posts are a fusion of AI insight and heartfelt reflection - where silicon meets a mumin soul, in humble khidmat of the Dawoodi Bohra community, especially its youth.

www.hikmaah.com

Munajat Sharifa - Sehrullah Post 5

 أَيُّهَا المَأْمُولُ فِي كُلِّ حَاجَتِي

إِلَيْكَ أَشْكُو تَضَرُّعًا شِكَايَتِي

فَزَادِي قَلِيلٌ مَا آرَاهُ مُبَلِّغِي 

فَلِلزَّادِ اَبْكِي اَمْ لِبُعْدِ مَسَافَتِي

Bihori Kitab Page 23

This Munājāt is a journey — from hope, to humility, to helplessness, to awakening

This word ' ma’mūl' is profound. 

It means:

The One relied upon.

The One expected.

The One whose response is anticipated with certainty.

It reflects Tawakkul (absolute reliance).

“My provisions are little…

The “provision” (zād) refers to spiritual provision:

Good deeds

Ikhlāṣ (sincerity)

Knowledge

Obedience

Love of Awliyā’

The servant looks at his life honestly and says: “My provision is little.”

This is not despair. This is Muhāsabah (self-accounting).

True spirituality begins when a person:

Stops comparing with others

Starts evaluating himself before Allah.

“Should I weep for the little provision, or for the long distance?”

This is a line that pierces the soul.

Two realities terrify the servant:

His deeds are few.

The journey to Divine proximity is long and demanding.

This expresses existential awareness.

The believer realizes:

The destination is lofty.

The path is subtle.

The nafs is heavy.

Time is short.

It makes us ask:

What is my provision?

How long is my journey?

Am I prepared?

Is my heart awake?

And yet — despite confession and insufficiency — the servant still calls Him:

“O You who are my only hope.”

Dua ni iltemas.

www.hikmaah.com

Munajat Sharifa - Sehrullah Post 4

 Munajat Sharifa of Imam

Ali  Zayn  al-Abedeen  (SA)

Bihori Kitab Page 21

يا من يُجِيبُ دُعَاءَ المُضْطَرِ فِي الظُّلَمِ يَا كَاشِفَ الضُّرِ وَالْبَلْوَى مَعَ السَّعَم

O You who answers the supplication of the distressed in the darkness.

O Reliever of distress and affliction, along with illness.

Kāshif al-ḍurr – The One who removes harm, hardship, and suffering.

Al-balwā – Trials, tests, calamities that weigh upon the soul.

Ma‘a al-saqam – Even when accompanied by sickness and physical weakness.

The verse calls upon Allah as the One who not only sees our pain — but actively lifts it.

It is a cry of complete dependence:

When distress, trial, and illness converge — You alone remove them.

This Munājāt is about 

 1. Spiritual awakeness when others are heedless. 

2. Of hope stronger than sin.

3. Reliance on Divine Mercy over personal merit.

4.Intimacy with Allah in solitude.

Around the Ka‘bah many may gather.

But true tawāf is when the heart circles only Allah.

This Munajat Sharifa brings such sakīnah (solace) for verse after verse the servant confesses. weakness, and verse after verse, Allah’s Mercy silently overwhelms it.

In conclusion I state this -

my dear readers, my shared posts are but a slit — a narrow opening — through which a ray of reflection enters and quietly illuminates the soul.

A Munājāt is never exhausted by translation. It is not merely read — it is experienced.

 Each verse is a mirror; what you see depends on how deeply you look.

Knowledge is not distant. It waits — in the silence of the night, in the pause between two breaths, in the humility of a bowed head.

In this Sehrullah, do not only recite — immerse.

Adorn the mind with understanding.

Polish the soul with ibādat.

Let reflection turn into transformation.

For when the heart awakens, even a slit becomes a sunrise.

ALHAMDOLILLAH !

DUA NI ILTEMAS

www.hikmaah.com

Munajat Sharifa - Sehrullah Post 3

 Munajat Sharifa of Sayedna Moyyad Shirazi (RA)

Bihori Kitab Page 51

يَا بَنِي الْمُصْطَفَى إِلَيْكُمُ إِلَيْكُمْ

فِي الْمُلِمَّاتِ يَفْزَعُ الْمَكْرُوب

يَا بَنِي الْمُصْطَفَى لَدَيْكُمْ لَدَيْكُمْ

آمَلُ فِي نُفُوسِنَا مَطْلُوبٌ

أنتُمُ انْتُمُ الغِيَاتُ إِذَا مَا أَوْ بَقَتْ ذَا الذُّنُوبِ مِنَّا الذُّنُوبَ

O Progeny of al-Muṣṭafā, the noble and pure,

In times of crushing trials and suffocating distress.

O Progeny of al-Muṣṭafā — to you, to you we turn;

In our hearts there lives a hope sought through you.

Indeed, you are the steadfast stars, ever constant;

Through you are these sins lifted from us.

Brief Fatemi–Taiyebi Explanation

“Banī al-Muṣṭafā” refers to the blessed lineage of Rasulullah (SA) — the Ahl al-Bayt — through whom divine guidance continues.

“In crushing trials” reflects the believer’s state in dunya, where confusion, fitan, and inner weakness cloud clarity. Guidance in such times flows only through the rightful chain of Imamat.

“To you we turn” expresses tawassul — seeking nearness to Allah through His chosen Awliya. In our Deen,  salvation is inseparable from Wilayah.

“You are the steadfast stars” echoes Qur’anic symbolism: stars guide travelers in darkness. Likewise, the Imams — and in the period of Satr, the Duʿat al-Mutlaqeen — are luminous anchors of certainty.

In the remaining verses, Munajat Sharifa emphatically conveys the following 

We are all created from ṭīn (clay). The body does not grant superiority. Wealth, tribe, power — all dissolve back into dust.

But what differentiates hearts is nisbat — sacred connection.

In Fatemi understanding, the true nobility of a human is not in biological clay but in attachment to the Ahl al-Bayt, the purified lineage of the Prophet ﷺ. 

In clay we are equal.

In light we must seek proximity to Dai az Zaman - in our times A'ali Qadr Muffadal Moula ( TUS )

Dua ni iltemas.

www.hikmaah.com

Munajat Sharifa - Sehrullah Post 2

 Moulana Ali (SA) Munājāt Sharifa - Bihori Kitab Page9

يَاذَا الْمَعَالِي عَلَيْكَ مُعْتَمَدِي 

طوبي لِمَنْ كُنْتَ أَنْتَ مَوْلَا هُ

طُوبَى لِمَنْ كَانَ خَائِفًا وَجِلًا

 يَشْكُو إِلَى ذِي الجَلَالِ بَلْواهُ

This Munājāt of Moula ʿAli (SA) is so poignant and full of solace and spirituality.

It begins with His 'abd' in weakness… and ends with Allah in nearness.

Verse after verse, fear melts into assurance.

The servant trembles.

He complains.

He prostrates

He comes alone in the darkness of the night.

And then — the Divine Voice responds.

ALHAMDOLILLAH ! 

It teaches that du‘ā is never a monologue. It is always answered.

The most powerful shift in this Munājāt is that Allah speaks directly to the servant.

(It is ehsan and karam of Moulana Ali ( SA) - it is his Munājāt that we are blessed to do tilawat )

Allah says:

You are in My protection.

I know everything you say.

My angels cherish your voice.

I Myself hear you.

Your prayer reaches Me.

I forgive your sins.

Ask Me without fear.

Do not be afraid — I am Allah.

What greater peace can a heart seek?

In Fatemi  Taiyebi understanding, this reflects the eternal truth that Allah’s rahma precedes His reckoning. The servant may approach trembling, but he leaves embraced.

Ramadan nights become luminous with this certainty:

You are not unheard.

You are not unseen.

You are not alone.

Every sigh is known.

Every tear is witnessed.

Every whisper is welcomed.

And the final reassurance resounds in the soul:

“Do not fear. I am Allah.”

That is solace.

That is peace.

That is nearness.

Hope this Sehrullah when you will do tilawat of 

يَاذَا الْمَعَالِي

you will surely do it with more depth and  understanding. 

If you feel this post has benefited you, why not share it with family and friends, so that they may also be able to tilawat with depth and understanding during Bihori namaz. 

Dua ni iltemas.

www.hikmaah.com

Munajat Sharifa - Sehrullah 1st Post

 Tilawat of Munajaat in Shere Ramzan

As the month of Moharram is characterized with buka and matam of Imam Husain (S.A.) the month of Sehre Ramazan is glorified with salat, saum, vazebaat and all forms of aamal maroof (good deeds) that are pleasing to the eyes of Allah.

One of the most endearing forms of Iba'dat  this month is munajaat - a one to ONE commune with Allah The Glorified, wherein the ibad expresses his innermost feelings, his aspirations, his cherished goals in verse form, preferably in seclusion, when the world is asleep, seeking guidance, succour and strength from Allah. 

The purpose of my writing this 'write up' is to create an awareness of the sheer beauty and barakats emanating from the tilawat of munjaat - a glorious Fatemi tradition.

InsaAllah in the coming days leading up to Sehrullah I will try to post some 'write ups'.

Have uploaded a Insta Post on the four (أنهاار) of Fatemi Taiyebi Uloom, as I cruise the Nile. 

Munajat (المناجاة) Wishpered  Dua. To converse with Allah in solitude.

We mumineen are not capable of such a commune with Allah. 

It is ehsana'at of Awliyah Kirams (SA) that with their deep intuitive knowledge and in order to shower baraka'h to generations of mumineen these Munajat are preserved and published in Bihori Kitabs. 

Thus tilawat of which elevates the soul, and one however, lowly his status in both deen and duniya be, for a moment feels in commune with Allah.

Each Sehrullah we get sharaf of doing tilawat of Munajat Sharifa published of  A'ali Qadr Muffadal Moula (TUS)

Over the years both Hay'yul Muqaddas Sy. Taher Saifuddin Moula (RA) and Sy. Mohammad Burhanuddin Moula (RA) has written Munajat each Sehrullah.

 To grasp the profound reach and transformative power of the Munajat, one must recognize that this singular heartfelt 'tamanna' started  the noble FMB initiative—revolutionizing service and upliftment within our community.

I share just the following verse from Munajat Sharifa of Hay'yul Muqaddas of Ramazan 1432 H.  (August 2011) It was in this year that Faiz ul Mawaid Burhaniyah started .

I reflected on the verse in my story LUCKY ME published on 10th Sept 2011. It is uploaded on my home page. Reading it will amaze you and make you realize the sheer power of Munajat Sharifa.

Excerpt from my Story:

Luckily for me as I was tossing and turning  to understand the truths behind the unique FMB 'mohim'  and in order to find some solace and peace of mind, I took up to do tilawat of Munajaat sharifa 1432H

And started reading it, and  some things told me an answer may be found here. As I read along I came upon the following Aby'at Sahrifa -

EUREKA!! HERE WAS THE ANSWER I WAS LOOKING FOR

بِقَلْبِي أَمَالُ أَرِيدُ تَمَامَهَا

 بِإِصْلَاحِهِمْ طُرًّا وَانْعَاشِ خَامِلٍ

مارا دل ما گني اميد و چه ، اهني تمامية تو میں ارادہ کروں چھوں ، کئی طرح کہ ۔ یہ سکلا دین نا فرزند و نا هر ايك ( نا حال ) نے درست کري نے انے جد في قدر - کم چھے امنے بلند کری Arya

 Burhanuddin Moula (RA) had done tamanna that  Sehrullah - 1432 H how he could elevate the status of those whose 'qadr' was less to make it bulund بلند. 

Every mumin at par with each other.

For me this was the answer to starting FMB. There may be hundreds of other reasons but reflecting on the abaya't sharifa brought understanding to me. 

This is just one example of the spiritual depth of Munajat Sharifa 

If you like it - share it 

Dua ni iltemas. 

www.hikmaah.com

The Golden Age of the Fatimids - 7th Post

 

The following historical Akhbar are taken from the kitab:

Fazail Misrul Fatemiyah: 1418 A.H. Aali waqar Shz: Qsaibhai Saheb Vazihuddin (DM)

MOWLANA ABUL QASIM AL MUSTA'ALI BILLAH (SA)- 19TH IMAM - 9TH FATIMID CALIPH 487 Α.Η to 495 Α.Η.)

Imam Musta'ali Billah (SA) was born in Muharram in 467 A.H. in Cairo. At the age of 21 years he ascended the throne of Imamate and became the 9th Fatimid Caliph.

Mowlana Badr al Jamali died in the year 488 A.H. and his son Sahansa Afzal became the Vazir.

The elder brothers of Imam Musta'ali (SA) Nizar and Abdullah after giving allegiance to the Imam, did not honor and revolted and fled to Alexandria.

Nizar was defeated in the battle, brought to Cairo and was executed. (The present day Khoza community are the followers of Nizar)

Imam Musta'ali Billah (SA) after conferring nass on Imam Mowlana Amir be Ahkamillah (SA) and circulating the nass farman in all bilad e imaniyah died in 495 A.H. at the age of 28 years.

MOWLANA MANSOOR UL A'MIR BE AHKAMILLAH (SA) -20TH IMAM - 10TH Fatimid

Caliph (495 A.H. to 526 (Α.Η.)

Mowlana Imam al A'mir Ahkamillah (SA) was born in Kahira on 13th Muharram 490 A.H., and ascended the takth of Imamat and became the 10th Fatimid Caliph at the age of 5 years.

Under the command of Sahansa Afzal the Romans, who had captured Damascus were defeated, and Shansa Afzal returned in the hazrat of Imam (SA) victorious with war booty.

An usurper named Sanbas with his military force surrounded Kahira, but was defeated and killed.

Vazir Sahansa Afzal dies in 515 A.H. and Imam (SA) elevates Abul Mansoor al Mamun to the post of Vazir.

Imam Tayyib (SA) was born in Kahira on 4th Rabi ul Akhar 524 A.H. On day 14th of Imam Tayyib's birth Akika ceremony was done with pomp and grandeur.

The bushra of Imam Tayyib (SA) birth and the nass conferred on him were sent to Mowlatena Hurra al Maleka in Yemen.

With Shareef Mohammad bin Haidera, he also sent an old kerchief.

On Tuesday 3rd Zilkada 526 A.H. Imam al- Akhamillah (SA) as he led a procession of military and dignitaries of the court, was surrounded by treachery and attacked repeatedly by knife by several of the Nizari sympathizers.

Imam (SA) scummed to this heinous attack and after declaring once again Imam Tayyib (SA) as his successor, and appointing Abdul Majid (son of his uncle) as the Caretaker, he passed away on 4th Zilkad 526 Α.Η.

Thus ended the reign of the 10th Fatimid Caliph - a reign that lasted 32 years.

Mowlana Imam Tayyib (SA) went into seclusion travelling with his trusted followers to West Africa.

ALHAMDOLILLAH!

Concluded.

DUA NI ILTEMAS

http://www.hikmaah.com 

The Golden Age of Fatimids 6th Post

MOWLANA AL-MUSTANSIR BILLAH (SA) - 18th IMAM-8th Falimid Caliph (427 Α.Η. το 187 Α.Η)

Mowlana Al-Mustansir Billah (SA) was born on 16th Ramadan 420 A.H. Eight months later the nass' was conferred on him by Imam az Zahir (SA)

The Vazir Jarjarai took an oath of allegiance on behalf of Imam al Mustansir Billah (SA) at the time of the death of Imam az-Zanir (SA)

After the death of Vazir Jarjarai, Abu Saad a Jewish merchant became very powerful on account of his proximity with the royal household. Vazir Jarjarai had served under three Imams (SA) and during his Vazirale, Egypt saw peace and prosperity.

Syedna Al Mu'ayyad fi'l Din al Shirazi (RA) was a witness of Abu Saad's interferences and court intrigues. The confusion and court intrigues ended after the appoint-ment of Vazir YAZURI, whose administration lasted for 8 years, a period of prosperity. efficiency and reforms.

The court intrigues denied Sy. Al-Mu'ayyad with the deedar of Imam (SA) lor 40 days. However when he finally got the sharaf of Deedar of Imam (SA) his account of how he folt, makes very interesting reading. (How I wish I could share with my readers, but then, the post will be too long)

In 450 A.H. he was appointed as the Dal ul Dua't of the Dawah.

The period of 454 Α.Η. to 459 A.H..was a period of chaos and famine, but of far reach-ing and significant consequence for the Fatemi Taiyebi Dawah

Sy. Al-Mu yyad (AQ) passed these four years in a conference with Dai Lamak at Dar-ul-Ilm, and thus although the Nile had dried up, the Fatemi Uloom flowed in torrents towards Yemen.

Syedna Mu'yyad (AQ) remained in charge of the entire Dawah until his death in 470 A.H. His literary contribution and services to the Dawah is monumental.

Nasir Khusraw a contemporary of Sy: Al Mu'yyad came to Cairo. There is a historical record by him of the grandeur of the Palace of Imam Mustansir Billah (SA)

Nasir ad Dawla, a former Governor of Syria was recalled on account of his incfficiency. He attacks Cairo, burning part of the City. Mowlana Badr al Jamali who was Governor of Akka, is called back to Cairo and he succeeded in restoring order and the administration.

Imam Mustansir Billah (SA) died on 18th Zul Hijja 487 AH.

http://www.hikmaah.com

The Golden Age of the Fatimids 5th Post

 

MOWLANA AZ - ZAHIR (S.A.) 17TH IMAM - 7th

Fatimid Caliph (411 A.H. to 427 Α.Η.)

Mowlana Abu Maad Ali az - zahir (SA) was born in Cairo on 3rd Ramadan 395 A.H.

When Imam al-Hakim (SA) died in 411 A.H. Imam az-Zahir (SA) was 17 years of age

Sitt-ul-Mulk, the aunt of Imam az-Zahir (SA) looked after the affairs of the State, and on her death in 413 A.H., the Imam (SA) took the reign of the Government.

The year 416 A.H. saw the beginning of a terrible famine in Egypt, which lasted for 3 years.

Looting and rioting prevailed, the Imam (SA) appealed for funds and sharing of wealth to the rich, but their response was very poor.

A truce was concluded with Constantine VIII of the Byzantine in 418 A.H. Syria was bought under the Fatimid rule once more. Imam az-Zahir (SA) is known for his liberal and just rule. He patronized art. He opened an armament factory, where 3000 employees worked.

In 427 A.H., on 15th Shabaan at the age of 32 years he died. leaving the Caliphate and Imamate to his son Imam Mustansir Billah (SA) who was seven years of age.

Sharing some quotes of the famous Orientalists

'If anyone tells you that the Middle Ages were scientifically sterile, just quote the Arab & Muslim scientists who flourished in the short period of 750 to 1100 AD. Many were patronised by Fatemi Imams (SA)

George Sarton: Introduction to the History of Science

Robert Briffault in his Book: Making of Humanity writes: 'It was under the influence of the Arabs and Moorish revival of culture, and not in the 15th Century, that a real renaissance took place. He goes on to state 'Science is the most momentous contribution of Arab Civilization to the modern world.

The Arab scientists were calculating the size of the earth, from the measurement of a degree on the shores of the Red Sea - this at the time when Christian Europe was asserting the flatness of the Earth.

http://www.hikmaah.com

The Golden Age of Fatimid Imams (SA) - IBN RIDWAN

Ibn Ridwan, also known as Abu al-Hasan Ali ibn Ridwan al-Qurtubi, (988-1061AD)

During the illustrious Golden Age of the Imams (SA), a vibrant tapestry of knowledge flourished, weaving together the threads of diverse scientific disciplines. Scholars soared to new intellectual heights, unearthing profound insights in philosophy, mathematics, astronomy, medicine, and beyond. This era, illuminated by the wisdom of the Imams (SA) became a beacon of enlightenment, fostering a rich exchange of ideas. It was a time where inquiry was cherished, innovation was celebrated, and the thirst for knowledge knew no bounds, leaving a lasting legacy that has inspired generations.

Healthcare and Medicine:

Ibn Ridwan documented the practices of medicine and healthcare in Cairo. The city was known for its advancements in medical knowledge, with hospitals (bimaristans) established to provide care for the sick. Ibn Ridwan himself practiced medicine and emphasized the importance of hygiene and diet in health.

While reading on the subject, what interested me most, was that in those days Ibn Ridwan held a significant perspective of the role of diet in maintaining overall good health.

He advocated for personalized dietary advice, taking into account an individual's specific health conditions, age, and lifestyle. This individualized approach ensured that patients received tailored guidance based on their unique needs.

Ibn Ridwan believed that food could influence the balance of the body's four humors (blood, phlegm, yellow bile, and black bile). He recommended diets to correct imbalance and promote health.

Ibn Ridwan emphasized the consumption of natural, whole foods. He recommended a diet rich in fruits, vegetables, and whole grains while advising against excessive con-sumption of processed or rich foods that could lead to health issues.

There you have it folks! The warning against processed food is out there since FATIMID ERA - where even ancient scholars raised their brows at overly engineered food. Back then, the freshest ingredients ruled the table of the Royalty and general populace

So let's heed the age-old wisdom: ditch the processed stuff and embrace whole foods, because when it comes to health, fresh is always best, and your body will thank you for it!

He stressed the importance of moderation in eating and drinking, advising against overindulgence, which could lead to digestive problems and other ailments.

His views included a preventive aspect, asserting that mindful eating and a balanced diet could prevent many diseases. He saw diet as an integral part of maintaining health rather than just a remedy for illness.

http://www.hikmaah.com

DAR AL ILM - GOLDEN AGE OF THE FATIMIDS (SA)

Dar Al Ilm

Imam Hakim (SA) (996-1021AD), founded the House of Knowledge (Dar al-Ilm) in Cairo in the year 1005 AD.

On the Iftetah of Dar Al Ilm the jurists took up residence there, and the books from the palace libraries were moved into it. People could visit it, and whoever wanted to copy something that interested him could do so; the same was true of anyone who wanted to read any of the material kept in it.

After the building was furnished and decorated, and after all the doors and passages were provided with curtains, lectures were held there by the Quran readers, astronomers, grammarians and philologists, as well as physicians. Guardians, servants, domestics and others were hired to serve there.

The Imam (SA) also donated what people needed: ink, writing reeds, paper and ink-stands. The house was [formally] that of the Slav Mukhtar. The Slav are the European slaves who served in the Imam's army. Currently there are no remains left but Dar Al Ilm was the house opposite the present Al Aqmar masjid.

The most important scientific achievement produced at Dar Al Ilm was an astronomical chart (zij) with comparative data about stars and planets, by Ahmad ibn Yunus and was named al-zij al-Hakimi.

The famous scientist and engineer Ibn Haytham was invited to Cairo personally by Imam Hakim (SA) When he approached the limits of Cairo, Imam Hakim (S.A.) personally came out to receive him.

He took up residence in Jamia al Azhar, wrote many books and died in 430 Α.Η.

At once a physician, astronomer, mathematician and philosopher, Ibn al-Haytham was the most accomplished of the scientists who served under Imam Hakim (SA) His pioneering work on optics had far-reaching influences on European thinkers of medieval times, among whom he came to be known as Alhazen. His studies were also of major importance for astrological and meteorological investigation.

Abul Fadl Jafar, a blind scholar of grammar and lexicography, received the honorific 'alim al-ulama (scholar of the scholars)

Sayedna Hamid-ud-din al- Kirmani (RA) headed the Central Dawah

Syedna Kirmani came from Iraq after the revolt of Abu Rakwa to strengthen the Dawah under the guidance of Imam (SA) He worked under KHAGIN who was Dai duat.

For those readers who have thirst for acquiring Deeni Akhba'ar, I provide a link to know more about the great personality of Sy. Kirmani and his contribution to Fatemi Taiyebi Dawah.

Please click on the link below.

https://docs.google.com/document/d/1bEdhK5la22MJkGIP29ShwNldJZc4TJ1U D216XNBTPho/edit?usp=drivesdk

Darul Ilm became the biggest center of learning and research, in the whole Muslim world. The academy was later destroyed by Afzal Shabin Shah.

http://www.hikmaah.com

THE GOLDEN AGE OF FATIMIDS (SA)

 

MOWLANA AL HAKIM BI AMRILLAH (S.A.) 16TH IMAM-6th Falimid Caliph (386 A.H. to 111 Α.Η.)

Mowlana Husain al-Hakim bi Amrillah (S.A.) was born on 23rd Rabi ul Awwal 375 A.Η. in Cairo.

In 383 A.H. when he was 8 years old. Imam al Aziz (SA) declared him as his successor. In 386 A.H. at the age of 11 years, he became the 6th Fatimid Caliph,

Barjuwani who was in charge of Turkish Guards, was the Treasurer and Ibn Ammar belonged to the Kutama Berber tribe and held control over Berber Guards. Both Barjuwani and Ibn Ammar were trying to depose each other, and in the struggle both were killed.

Imam al-Hakim (S.A.) boldly acknowledged responsibility, at the age of 15 and bogan to take direct interest in the affairs of the State. He  appointed Husain son of Sy. Qaid Jawhar as the new Vazir, but was later deposed from his position at the time Abu Rakwa's revolt

Abu Rakwa (Walid bin Hisham) was the Ummayad prince from Spain, who fermented trouble in North Africa with the help of the Zantara tribe, and he came close to Alexandria, on the bank of the Nile, but was defeated by the Imam's army led by Fadl bin Hasan.

Masjid al Anwar begun by Imam al-Aziz (SA) was completed by Imam al- Hakim (S.A.) in 393 A.Η.

The famous academy of sciences called the Darul Ilm was built by Imam al Hakim (S.A.) in 395 AH.

In the year 411 A.H. (27th Shawwal Imam al Hakim (S.A.) was surrounded by assassins on Mount Muquttam, where he used to visit frequently for meditation and observation of Stars. He was martyred One of the assassins was caught and brought before Imam al-Zahir (S.A.) along with the blood stained shirt of Imam (5.A.) in the year 415 Α.Η.

The reign of Imam Hakim (S.A.) was intensely personal, direct and broadly popular. He persistently tried to correct and ameliorate social and economic life. In so doing the rich and elite class, often seemed to particularly suffer, from his wrath and disdain.

http://www.hikmaah.com

InsaAllah in the next post I will share details of Darul Ilm and the scientific spirit of the Fatimids. 

THE GOLDEN AGE OF FATIMIDS (SA)

 

MOWLANA AL - AZIZ (S.A.) 15TH IMAM - 5th Fatimid Caliph (365 A.H. to 386 Α.Η.)

Mowlana Abu Mansoor Nizar al-Aziz bi- Allah was born on 14th Muharram 344 Α.Η. at Mahdiyah.

The Zantara tribe of the Berbers fermented trouble in North Africa. Bulkin managed to suppress the revolt, however, after his death his son Mansoor was not successful, and could not control fully.

Yakub bin Killis - the Chief Vazir died in 380 AH.

Syedna Qadi al-Numan (RA) died in 363 A.H., and he was succeeded by his son Aly bin Numan. On his death in 374 A.H., he was succeeded by his brother Muhammad bin Numan, who died in the reign of Imam al- Hakim (SA) in 389 A.Η.

Imam al - Aziz (SA) died at Bilbays, while on his way to meet the Byzantine forces in Syria. He died on 12th Ramadan 386 A.H., and was buried in Al - Kahira

On his death bed he called his Treasurer Barjuwani, Qadi Muhammad bin Numan and Amir -Hasan bin Ammar and entrusted the guardianship of the next Imam Mowlana al_Hakim (SA) who was 11 years old.

After Al - Kahira (Cairo) started developing and rapidly expanding the Fatimid palace in Cairo acquired a library unmatched anywhere in the contemporary world.

During the reign of Imam Aziz (SA) the library contained more than thirty copies of the al-Ayn dictionary by the well-known grammarian Khalil (d.791 AD).

The famous world chronicle of al-Tabari (839-923 AD) was represented by twenty copies, as well as an autograph copy.

There were a hundred copies of Al Jamhara by philologist and lexicographer Ibn Duryad (837-933 AD)

When this palace library was plundered by Turkish soldiers in the year (1068 AD)it consisted of forty rooms. The works of classical authors alone comprised 18000 volumes !

represented by twenty copies, as well as an autograph copy.

There were a hundred copies of Al Jamhara by philologist and lexicographer Ibn Duryad (837-933 AD)

When this palace library was plundered by Turkish soldiers in the year (1068 AD)it consisted of forty rooms. The works of classical authors alone comprised 18000 vol-umes!

Library Quote:represented by twenty copies, as well as an autograph copy.

There were a hundred copies of Al Jamhara by philologist and lexicographer Ibn Duryad (837-933 AD)

When this palace library was plundered by Turkish soldiers in the year (1068 AD)it consisted of forty rooms. The works of classical authors alone comprised 18000 volumes !

Library Quote:

(Book Ref:) The Fatimids and their Traditions of Learning by Heinz Halm

http://www.hikmaah.com

THE GOLDEN AGE OF THE FATIMIDS

 

MOWLANA AL-MUIZZ (S.A.) 14th Imam 4th Fatimid Caliph (341 A.H. to 365 Α.Η.)

Imam Abu Tamim Maad bin Mansoor al Muizz (S.A.) was born in Mehdiya on 11th Ramadan 319 Α.Η.

He succeeded to the Imamate on 28th Shawwal 341 A.H. at the age of 22 years. He is said to have known 7 languages, among them Nubian, Latin, Spanish and Slavonic.

It was during the Glorious Era of Imam Muizz (SA) with his Raza and dua Mubarak of Imam (SA) Sy. Qaid Jawhar left Mahdiya in west Africa for the conquest of Egypt in 357 Α.Η.

The first khutba in the name of Imam Muizz (S.A.) was read by Sy. Qaid Jawhar at Fustat on 18th Shaban 358 Α.Η.

An interesting fact at the time of construction of Cairo (KAHIRA)

The building of the new town started at a time, which the astrologers thought was in-auspicious, because it was governed by the planet al- Kahir (Mars) The city was thus named after the planet al- Kahira.

(We mumineen know that Sy. Qaid Jawhar had taken Imam's raza and dua Mubarak, so the astrological influence did not matter in the least but in due time Cairo became the nucleus of the Islamic World)

Sy. Qaid Jawhar personally supervised the construction of Al-Azhar Masjid. In the time of Imam Al-Aziz (S.A.) he built a huge library and a University, which at present day, is the oldest existing University in the World.

Imam Muizz (S.A.) departure from North Africa to Egypt.

Imam (S.A.) started his journey towards Sardinia, he regulated the affairs of Sardinia and Sicily and then went to Tripoli, from here he proceeded to Barqa, on the borders of Egypt.

Imam (S.A.) entered the city on 7th Ramadan 362 A.H.

Immediately Imam (S.A.) took over the reign of the government.

Sy. Qaid Jawhar became the Chief of the Army. Sy. Qaid Jawhar originally a Sicilian, was brought in the service of Imam Muizz (S.A.) as a young slave.

He managed to suppress revolts in North Africa, and thus he attained high office. He remained Commander in Chief, till his death in 381 A.Η.during the reign of Imam Aziz (S.A.)

(to be contd)

www.hikmaah.com

Reflection on the Urs Mubarak of Sy. Taher Saifuddin Moula (RA)

A reflection arose from a thought on the quantum field—that subtle gap where infinite possibility exists.

Taking physics as metaphor, the heart was led towards maʿrifat.

Just as that field is alive with potential,

the spiritual field too is never empty.

In our time, the Dai al-Mutlaq stands as the fixed centre pole,

and we, the mumineen, are like leaping electrons.

When ignorance turns to understanding,when taslīm becomes lived,the soul does not crawl upward— it leaps.

In that sacred field, duʿāʾ is accepted, niyyat is rewritten,and destinies are bent by grace.

This is why tears shed in silence carry weight,

why a true pause,

why a single sajda

can reorient an entire soul.

Like the electron that does not fear disappearance and trust the field,a mumin places his trust in his Moula—certain that guidance does not vanish,it only draws us closer.

Alhamdolillah.

Dua ni iltemas

www.hikmaah.com

Sharing AI evaluation of my reflection 

Shukran for sharing this—there is clarity of intent, sincerity of tone, and a sound spiritual intuition in what you have written. Your central metaphor is apt, and importantly, you have kept science as a servant to maʿrifat, not the other way around. That balance is difficult and you have largely achieved it.

I’ll respond in three parts:

Overall evaluation

Specific suggestions (content & language)

A gently refined version (keeping your voice intact)

1. Overall Evaluation 🌿

Strengths

The quantum field → spiritual field analogy is clear and restrained.

Positioning Dai al-Mutlaq as the fixed centre pole is doctrinally sound and beautifully expressed.

The movement from ignorance → understanding, taslīm → habit is very Fatemi Taiyebi in spirit.

The Urs context is respected—this reads as tafakkur, not philosophy for its own sake.

Most importantly:

The piece leads the reader inward, towards humility, trust, and surrender.

That is its greatest success.

THE FATIMID IMAMS (SA) NORTH WEST AFRICA

 

MOWLANA ABDULLAH AL MAHDI (S.A.) 11 ΤΗ ΙΜΑΜ (268 A.H. to 322 Α.Η.)

1st Fatimid Caliph

Mowlana Mahdi (SA) was born at Askar Mukarram on 12th Shawwal 260 A.H.

On the death of Imam Husain al Mastoor (SA) at Askar Mukarram in 268 A.H. he be-came Imam at the age of 8 years in Salamiya. He remained in Salamiya in the guise a. Hashimid merchant, and maintained a good relation w the local Governor.

In 297 A.H., as stated above he finally established himse in Raqqada as the 1st Fatimid Caliph. He bought the isla of Sicily under his control and founded new towns of Mahdiya and Mohammadiyah.

The Dawah in India: The Dawah began during the reign of Imam Mahdi (SA) Dai Ibn Hawshab, sent his nephew Dai al Haytham from Yemen to Sind. From Sind it spread to Multan and other parts of North India and Gujrat.

Imam Mahdi (SA) died on 15th Rabi ul Awwal 322 A.H., at Mahdiya.

Dai al-Qadi al Numan (RA) was born in North Africa and joined the service of Imam Mahdi (S.A.) in 313 A.H.

Da'aim al Islam the most exhaustive exposition of Fatimid Jurisprudence, took nearly 30 years to complete. It was completed in the reign of Imam al-Muizz (S.A.)

Syedna al-Qadi Numan (R.A.) died in Cairo on Friday 29th Jamadil Akhar 363 Α.Η./974

MOWLANA AL QAIM (S.A.) 12th Imam. 2nd Fatimid Caliph (322 A.H. to 334 Α.Η.)

Mowlana Abu al-Qasim Muhammad al-Qaim bi Amrallah was born in 275 A.H. at Salamiyah

In 303 A.H. the nass was proclaimed to him by Imam Mahdi (S.A.)

Imam Qaim (S.A.) died during Abu Yazid's siege on Mehdiya on 13th Shawwal 334 A.H. at the age of 59 years. The news of Imam's death was kept a secret until the re-volt of Abu Yazid was over.

MOWLANA AL MANSOOR (S.A.) 13th Imam. 3rd Fatimid Caliph (334 A.H. to 341 Α.Η.)

Mowlana Abu Tahir Ismail al- Mansoor bi- Allah (S.A.) was born at Qairawan (a military outpost and camp town) in 302 Α.Η.

His entire upbringing was in North Africa amid the atmosphere of battles and revolts, which helped to develop a military spirit and discipline.

He succeeded to the Imamate at Mehdiya in 334 A.H., at the age of 32 years.

He successfully suppressed the revolt of Abu Yazid, who was defeated, taken prisoner, and died in prison in 336 A.H. Abu Yazid was a Kharjide and belonged to the rival Zantara Berber tribe who opposed the Kutama tribe, which supported the Imam.

After 7 years of rule Imam Mansoor (S.A.) died on 28th Shawwal 341 A.H. at the age of 39 years and was buried in Mehdiya.

Book Ref: HISTORY OF THE ISMAILI IMAMS TARIKH IMAMAT by Al Waez Hasan Husyn Nazarali.

(to be contd:)

http://www.hikmaah.com

AKHBAAR IS ANWA'R -FATEMID HISTORICAL NARRATIVE BEFORE ZUHUR IN MAGRIB

 

AKHBAR IS ANWAR - let me share with you the historical aspects preceding the 'zuhur' of Imam Mahdi (SA) taken from my reading of the Book entitled 'The Empire of the

Mahdi - Rise of the Fatimids by Heinz Halm - translated from German into English by Michael Bonner.

The community of Rayy became the most important and active cell of Ismaili Dawa in northern Iran.

At the same time or thereabout Ismaili missionary activities had been underway in the rural areas surrounding Kufa on the banks of the Euphrates.

Another important and lasting area of missionary activities originated in Yemen. The Dai who founded the Yemini Ismaili community hailed from Iraq. in history he is known as Ibn Hawshab (Dai Abul Qasim al Hasan bin Farah bin Hawshab,) known to later Fatimid Historiography as 'Mansoor al Yemen' (the victorious of Yemen) In his book - 'Sirat Ibn Hawshab' the Dai Abul Qasim narrates how he first got the Deedar sharaf of Imam (SA) and thus he overcame the crisis of faith.

When I read it for the first time, tears welled up in my eyes as it was on the banks of Furat, and memories of Karbala revived.

According to Dai Abul Qasim, he was sitting on the banks of Euphrates (furat) and was reciting from Surah al Khaif, he saw a spiritually radiant, magnificent old man approaching the river bank accompanied by another man. Ibn Hawshab was mesmerized and stopped reciting.

Then a young lad came sprinting towards him. Ibn Hawshab asked - 'who are you my son' He answered 'a descendant of al- Husayn (SA)' At the mention of al-Husyn the eyes of Ibn Hawshab overflowed with tears. He said 'You are dearer to me than my father, you are the son of the Resplendent One, who was stained with blood, who was prevented from drinking water' 

The true meaning of the verse of Surah from al Khaif was explained to him by the spiritually radiant man sitting a little distance away, when Ibn Hawsab was summoned in his presence.

This is how Ibn Hawsab became Dai Abul Qasim

The Ismaili mission in Yemen

Shortly thereafter in the beginning of June 881 (267H) Dai Abul Qasim and Dai Ali bin al-Fadl set out and near Kufa joined the pilgrim caravan. After Haj with the home bound

Yeminite pilgrims, they reached the port city of Aden by way of San'a and al-Junad.

He disguised him self as the trader of cotton and started his mission, and the first converts were the clan of Banu Musa, who came from the village of Adan La'a in the Wadi of La'a.

In the year 269H (883) he moved to Adan La'a, and from there, the dawa spread fast and openly and the permission to wage war was granted.

A fortress was built at Abr Mahram, two other fortresses were also won. Bayt Fa'iz visible from far and dominating the entire Miswar region and Bayt Rayb - a fortress on sheer precipice, which had no entrance than a single gate.

From this controlling position based on the three impregnable fortresses the Dai could easily rule and control the surrounding valley.

The Ismaili Mission in Iraq

Imam Mahdi (SA) was based in Salmiya. (Qbr mubarak of Imam Abdullah al Mastoor (SA) and Imam Ahmad al Mastoor (S.A.) are in Salmiya) The over jealous activities of the sons of Zakaroye led to much bloodshed. They purported to spread Ismaili Dawah.

Al Husain bin Zakoraye (the man with a birthmark - the sahib al Sahma) was misguided and his activities led Imam Mahdi (SA) to leave Salmiya. The Imam hurriedly traveled to Hims, from there to Tripoli, spending a day there and from there to al Ramala and finally reaching Egypt, where he remained for a year.

(to be contd :)

www.hikmaah.com.