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:)

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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 :)

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FAJRUR ZUHUR

 

I begin 2026 with Hamd & Shukr and repost this first post on the Glorious Akhbar of The Fatimid Imams (SA) on Mind Mints Blog.

FAJRUR ZUHUR

In the words of Mir Anis who describes the sky, just before sunrise.

'amad vo aftab ki, voh subh ka sama tha jose jas ki vazd mein taoos asman'

(The advent of the sun and the morning scene, the sky like a peacock in ecstasy...)

In this post readers will get to behold the majestic sunrise - the Zuhur of Imam Mahdi (SA) in Magrib as foretold in Hadees Kudsi of Nabi (SA)

Thus Ikjan the former refuge of the Dai became once again the center of Dawa. The forces of Kutama regrouped and subsequently one by one the Forts of Baghaya, Qalama (Calama) Buna (Bone Annaba) fell in the hands of the Fatimids. The strong fortress of Maydara (present day Haydra) in Southern Tunisia capitulated without struggle.

The Aghlabid Amir Ziyadat Allah after his propaganda and gifts failed to mobilize his troops and subjects against the Fatimids, fled from Raqqada.

Thus on 25th March 909 (Rajab 296H) Saturday the Dai Abu Abdullah the Shi'i entered into victory at Raqqada, and awaited the arrival of Imam Mahdi (SA)

As Dai Abu Abdullah was consolidating his position in the Kutama country of Western Sahara, Imam Mahdi (SA) around January 905 (Rabi ul Awwal 292H) left Egypt. 

In  Libiya Tripoli he waited for his slave Jafar, to return from Salmiya, who had gone there to retrieve the treasure buried in the ruins of Imam Mahdi's house.

Halfway between Alexandria and Cejrenaica the caravan of Imam Mahdi (SA) was attacked by Berber robbers.

In the fight Abul Abbas, the brother of Dai Abu Abdullah, was wounded in the face. Imam Mahdi (SA) lost some of his
possessions, including the sorely missed Books with the wise saying of the Imams (SA) the religious literature.

Afterward these books were returned miraculously to his possession.

From Tripoli Abul Abbas was sent forward to Qayrawan, where his identity was compromised and he was made a prisoner. So Imam Mahdi (SA) had to change plans. As soon as his gulam Jafar arrived from Salmiya, Imam Mahdi (SA) left Tripoli to the far West States.

At Tozeur they celebrate Eid on 6th Aug: 905 (1st Shawwal 292 H) From Tozeur through the mountain massif of the Awras (Aures) and central plains of Algeria they arrived at SIJILMASA, in present day Morocco, where they rented a nice home and stayed for three months, till family members joined them.

Finally Imam Mahdi (SA)
established himself as the first Fatemi Caliph at Raqqada in 297 A.H., and the Glorious Fatimid Era took firm root in North West Africa.

(to be contd:)

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PARENTING : Be a Shepherd not and Engineer

When we become parents, we are entrusted with a sacred responsibility — but not the one we often assume. We are not engineers, designing and assembling every detail of our child’s personality. We are shepherds, gently guiding a soul that already carries within it a unique blueprint — a mix of inherited traits, temperament, and divine potential.

An engineer worries about precision: every nut, bolt, and circuit must be placed exactly right. A shepherd, however, tends patiently: he provides pasture, water, and safety from predators. He does not dictate how each sheep must graze or in which direction it must leap. He trusts the flock’s natural instinct, intervening only when danger looms.

Our children are not projects. They are not blank slates for us to design in our image. They carry the fragrance of our ancestry and the spark of their Creator. Our job is to create a healthy, nurturing environment — a home where trust and love thrive, where curiosity is encouraged, where faith is alive and breathing.

Recent research in developmental psychology supports this analogy. Studies show that when parents encourage autonomy — letting children make choices, explore, and even fail safely — children grow up with stronger motivation, better emotional health, and greater resilience. On the other hand, overly controlling or “helicopter” parenting is linked with more anxiety, lower confidence, and weaker coping skills. In other words, children flourish when we shepherd them with care and guidance, not when we try to engineer their every step.

Yes, there will be times when we feel anxious: Am I doing enough? Am I doing it right? But we must resist the urge to control every outcome. Fretting and fuming will not make a plant grow faster. Rather, let us relax, observe, and marvel at the miracle of our child’s becoming.

Above all, let us pray:

That our children stay on Sirat-e-Mustaqeem,

That their hearts throb with the love of Ahl al-Bayt (SA),

That their souls remain tethered to the guidance of Aqa Moula Mufaddal Saifuddin (TUS),

For in this connection lies their true flourishing.

Parenting, then, becomes less about control and more about faith — faith that Allah’s design is perfect, and that with our care and prayers, this little soul will find its way to light.

Dua ni iltemas

“What do you think it means to be a shepherd parent?”

“How do you pray for your children daily?”

Please share your views in the comment section, so that young parents of the community can benefit

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NASHIHAT - KHATIR NA WARQ

 

بس قدسیوں جتلانا چھے لاھوت نی ذروت ما

تے آگے آ دنیا چھے ایک نقطہ نی نسبت ما

ملکوت نا املاکو یے شان چھے کثرت ما

بلجملہ عقل اول نی سروے چھے خدمت ما

تہ سب نا عقل اول قبلہ چھے عبادت ما

یہ قبلہ تھی تھاجے تو پیوست سعادت ما

Beyond the Dot (nuqta): Why Spiritual Knowledge Surpasses the Known Universe

1. The Observable Universe is Dot (nuqta) A Vision from the Nashihat

In one of his timeless Nashihats, Sayedi Sadiq Ali Saheb (RA) presents a vision that transcends the boundaries of modern thought: that what we perceive as the grand, expansive universe is, in reality, but a dot compared to the higher, spiritual realm of 'Alam al-Ibda' - the Realm of Origination.

This statement, while poetic, is not merely metaphorical. It is a profound metaphysical truth grounded in Fatemi Ta'yebi cosmology: the physical cosmos - stars, galaxies, nebulae, black holes - is but the last, lowest level of a vast hierarchy of existence. Above it are infinite planes of being, realms of intellect, light, and divine command.

To understand this, modern science provides a useful lens.

2. Modern Science Confirms the "Dot"

Today, astrophysicists have peeled back the curtains of the cosmos with unprece-dented depth. Two key theories highlight the staggering smallness of our "known" universe:

Inflation Theory (Prof. Alan Guth): The observable universe - everything we can de-tect - originated from a minuscule, almost inconceivably tiny point and underwent a rapid, exponential expansion in the first fractions of a second after creation. What we see today is just the "afterglow" of that event. The vastness we admire is a ripple from an almost nothingness.

Sayedi Saheb's vision anticipates this scientific realization. What scientists now pro-pose mathematically and theoretically, Fatemi cosmology declared centuries ago: our physical realm is but a small, contingent manifestation of a far greater, unseen reality.

3. 'Alam al-Ibdā': The Realm Beyond Matter

In Fatemi thought, creation is not a single-layered phenomenon. It unfolds in stages, each higher and more refined than the one below:

1. Command (Amr): The Divine Word - "Kun" - beyond time and space.

2. 'Aql (Universal Intellect): The first emanation, pure and perfect

3. Nufūs (Universal Souls): The dynamic, life-giving force.

4. Jism (Matter): The physical world, bound by time, space, and decay.

Sayedi Sadik Ali Saheb in the very beginning few stanzas of the Nashihat, in a very clear and simple to understand way, details what transpired in Alam al Ibda.

Our "universe" belongs to the last stage - 'Alam al-Khalq (Realm of Creation). The 'Alam al-Ibdā', by contrast, is the realm of origination, of unblemished intellect and eternal truths. It is not subject to the limitations of time, space, or entropy. Compared to it, our known cosmos is indeed like a dot on an endless canvas.

4. Why This Matters: The Quest for Truth

If this is true - if our universe is but a dot - then what does it say about human knowledge?

Science is a remarkable achievement of the human intellect. It allows us to:

Map galaxies billions of light-years away,

Split atoms and harness nuclear energy,

Decode the building blocks of life.

Yet, for all its triumphs, science remains limited:

It relies on the senses (sight, sound, measurement), extended by instruments.

It is cumulative, built incrementally over centuries.

It is provisional, subject to revision when new data appears.

Spiritual knowledge, by contrast, is:

Illuminative: A single moment of divine inspiration can unveil more than decades of study.

Transformative: It does not just inform; it transforms the seeker's being.

Transcendent: It is not confined to the dot of the physical universe; it connects one to the eternal.

5. Spiritual Knowledge Cannot Be "Downloaded"

We live in an age of instant access. Information is at our fingertips; data can be down-loaded in seconds. But illumination is not data.

You cannot download awakening.

The mind must be prepared through study (ta'lim).

The heart must be purified through discipline (riyāzat).

The soul must be aligned through submission (taslīm) to divine guidance.

As Sayedi Saheb insists, mere inheritance of faith is not enough. One must exert effort question, reflect, and strive - until the inner eye opens.

6. Bridging Science and Spirituality

Some may ask: why bring modern science into this? Because, ironically, science itself is pointing to its own limits. Quantum physics reveals a world stranger than imagination. Cosmology shows a universe possibly infinite and eternally generative. Neuroscience admits it cannot explain consciousness.

Science maps the outer world; spirituality explores the inner world. When both are pursued sincerely, they converge on the same truth: reality is far greater than we can measure.

7. Conclusion: The Journey Beyond the Dot (nukta)

Sayedi Sadiq Ali Saheb's Nashihat is not an anti-science statement; it is a call to perspective. The physical universe, vast as it seems, is but a dot. Do not be content with the dot. Seek beyond - into the realms of intellect, soul, and divine command.

For beyond the dot lies Truth itself.

This post is written by inputs provided to CHAT GPT 5 from my home page articles and Slide Share presentation of Nashihat of Sayedi Sadik Ali Saheb.

Writing to awaken faith, thought, and spirit

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.

The Lallantop Debate - Does God Exist ?

 

The recent Lallantop debate drew widespread attention and was followed with keen interest.

Moderated ably by Saurabh Dwivedi, the discussion brought together two composed and intellectually engaged voices—Javed Akhtar Saheb, a public intellectual I have long admired, and Mufti Shamail Nadwi, whose scholarship was new to me.

Despite the subject being deeply contentious, the exchange remained largely civil, owing to both participants’ respect for the debate’s structure.

Mufti Saheb appeared well prepared; his opening remarks and reasoned rebuttals reflected theological depth and clarity.

My observation : The entire debate except for the last 30 min of open house, was gripping. The moderator had to intervene and bring order and decorum at the open house.

In my personal opinion Mufti sab had come well prepared and his erudite opening statement and rebuttal seemed to be working in his favour.

However, once Gaza Genocide came into discussion Javed Sab came into his elements and was all pecked up addressing the audience more than his opponent in the last counter argument section.

Indeed Gaza Genocide is a difficult topic for theist to explain. I also personally find it difficult to comprehend.
WHY ? ALLAH ! WHY ?

Mufti sab did manage to put counter arguments like the martyred children will receive rich rewards, God Knows etc: but it did not have that impact and Javed Sab felt he had managed to score a brownie point, after  having been in the woods. Although he did manage to put forward some thought provoking arguments.

Here I would like to pause, reflect and share my thoughts.

In Islam, suffering is not without meaning, and sabr is not quiet surrender. Sabr is the strength to endure with the firm belief that injustice will not last and that every wrong will be answered.

The children of Gaza are not forgotten by God; they are honoured as martyrs, while those who caused their deaths will be held fully accountable.

“Where was God in Gaza?”
This question, repeated with moral urgency, has become the atheistic mic-drop in contemporary debates. It was no different in the much-watched Lallantop discussion, where the genocide in Gaza was presented not merely as a human tragedy, but as decisive evidence against the existence of God Himself.

But  this way of thinking completely reverses what is right and wrong.
It  does not indict God; it indicts humanity. Missiles do not fall by divine decree but by human choice. Islamic theology has never claimed that God suspends free will to prevent cruelty—only that He records every act, honours the innocent as martyrs, and delays justice not out of absence, but out of wisdom.

The sabr of Gaza’s mothers is not blind faith in silence; it is conscious trust that tyranny is temporary, martyrdom is eternal, and no spilled blood escapes divine reckoning.

These suffering Palestinians have more faith in God. Just  this I have to say to all the ethiest out there, to please scroll thru the thousands of Insta feeds and videos and see for yourself the fortitude, courage and accepting the 'isness' of things and standing against inhuman oppression and insensitivity.

Have written two posts on the fortitude and  courage of the oppressed Palestinians.

Gaza is a definite proof that God exists.
His existence is felt in the strength of those who endure without hatred, in the sabr of mothers who bury their children yet do not lose faith, and in the unshakable certainty that no injustice escapes His knowledge.

If God did not exist, Gaza would be nothing but broken bodies and forgotten names. Faith refuses that finality. It tells us that oppression has an end, that martyrdom has meaning, and that divine justice—though delayed—is absolute and inevitable.

Alhamdolillah !

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