Do we Choose to be Born...and be Born Ismaili? Why Come to this World at all?

A short article of prose and original poetry reflecting on our birth and purpose as Ismaili Muslims advancing on the esoteric path of the Manifest Imam.

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“Selected & Accepted” by Khayāl ‘Aly (8/16/24)

Selected & Accepted (A Friendly, Gentle Reminder)

The poem above addresses fellow Shi‘i Ismaili Muslim brothers and sisters, who, by virtue of being born into a family that follows the present and living Shi‘i Imam, are on a specific, esoteric path (Tariqa) of Truth (Haqiqa)—the Tariqa of the Manifest Imam. The concept of being “born” into the Ismaili Tariqa also extends to those not initially or physically born into an Ismaili household, but who later learn about and accept the Ismaili Imam of the time and join the Tariqa after pledging their spiritual allegiance (ba‘ya) to the Imam. Whether this occurs through physical birth into an Ismaili family or through a subsequent “religious birth” by way of “conversion” from another religious tradition (or none) to the esoteric Tariqa of the Imam, the poem suggests that this was part of one’s pre-arranged destiny—a destiny that was, in fact, determined and accepted by a selected soul prior to its earthly birth or manifestation.

While a deeper, line-by-line exploration and analysis of the poem will have to be postponed for another occasion, the passage below—an extract from an epistle by the 16th century Ismaili da‘i (summoner to the Imam) Khayrkhwāh-i Harātī—suggests, or rather outright states, what is also implied in the poem above: namely, that our souls—specifically our souls—choose, and in fact plead with the Lord, to be able to manifest or be born into the world of creation. Moreover, souls do so in a manner consistent with their level of recognition so that they (i.e., we) may attain—through our own volition and free will—greater and complete spiritual and intellectual progress in the recognition or ma‘rifa (gnosis) of God.

Before reading the extract of Khayrkhwah’s epistle, a word should be said about the final stanza of the above poem, particularly the last sentence (last two lines):

Consider this message a friendly gentle reminder
in case you temporarily forgot what you're meant to be.
We are here to give ear to the great and noble calling
and be authors of our lofty and exalted destiny.

Readers and seekers of Ismaili Gnosis may appreciate knowing that this sentence of the poem was inspired by and borrows from the blessed words of our 48th and 49th Imams, respectively. In his Memoirs, Imam Sultan Muhammad Shah shares his thoughts about the value and nature of Existence—and our role in it—in the form of a pithy quote right at the beginning of the book:

“Life is a great and noble calling, not a mean and grovelling thing to be shuffled through as best as we can but a lofty and exalted destiny.”

Imam Sultan Muhammad Shah (Aga Khan III), The Memoirs of Aga Khan: World Enough and Time (London: Cassel and Co LTD, 1954).

In praise of our great Fatimid Ismaili Da‘i and Hujjat, Sayyidna Nasir Khusraw, and his sagacious works, which still have much to teach us about life and our role or responsibility in its unfolding, Mawlana Hazar Imam⁽ᶜ⁾ had this to say:

“The passage of a millennium has not diminished Nasir Khusraw’s relevance nor dulled the lustre of his poetry. It continues to uplift and inspire, reminding us that we are the authors of our own destiny.”

Imam Shah Karim al-Husayni (Aga Khan IV), Foundation Stone Ceremony of the Ismaili Centre, Dushanbe, August 30, 2003.

(Click the image below to watch a short video on Instagram of this section of the Imam’s speech - opens in a new window.)

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A post shared by @jameishqeilahi

Also, please note this stanza which appears at the middle of the poem:

Don’t lose this unique opportunity to advance
perhaps even up to the final spiritual sphere.
That in fact is the exact reason or your purpose
for which you humbly implored your Lord to send you here.

Regarding these lines—specifically the first sentence that mentions “the final spiritual sphere”—an excerpt from Imam Sultan Muhammad Shah⁽ᶜ⁾’s response to a question about the Ismaili understanding of “rebirth” will be shared toward the end of this article. The Imam’s response will be shared alongside another original poem that, like the one above, also mentions the concept of an exalted or highest sphere and shares the view that our souls willingly manifest into the world for a specific and spiritually meaningful purpose.

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The Well-Wisher’s Epistle on our Purpose

In An Anthology of Ismaili Literature: A Shi‘i Vision of Islam, Dr. Shafique N. Virani first introduces and then provides an English translation of an extract of The Epistle of Khayrkhwah as follows (bolded lettering in the text added):

Khwāja Muḥammad Riḍā b. Sulṭān Ḥusayn was a native of the village of Ghūriyān, a dependency of Herat in present-day Afghanistan. He lived in the 10th/16th century and commonly referred to himself as ‘Khayrkhwāh,’ the ‘Well-wisher.’ The following is an extract from the beginning of one of his works, entitled simply The Epistle (Risāla). The passage delves into the importance of spiritual edification, or ta‘līm, and the role of the Ismaili hierarchy, the ḥudūd-i dīn, in leading the adepts to a recognition of the divine. It also elaborates the existence of three categories among creatures. In the spiritual world, those of the first category testified with knowledge and conviction to God’s sovereignty over them; the second category also testified to God’s sovereignty, but only in imitation of the first category; and the third category denied the sovereignty of God altogether. The physical world was created so that those of the second category could attain true recognition and certainty. Meanwhile, the first category manifested in the world as the ḥujjat or ‘proof’ of the imam so as to nurture the souls of the second category and to lead them to God by spiritual edification (ta‘līm), while the third was manifested to nurture the physical life of the second category.

Risāla
The Epistle¹

O God, O our Lord.
In the Name of God, the Compassionate, the Merciful.

The goal and purpose of composing these words and penning these expressions is as follows: In our days a veil has been drawn upon the face of truth due to the incapacity and unworthiness of human beings to do without that veil. But now, by his abundant blessings and perfect guidance, Haḍrat-i Mawlānā (i.e., the imam), (may his power and might be exalted) has opened the doors of bounty to his obedient subjects, and has given leave for the veil to be removed from this matter. He appointed this humble servant to accomplish this service and convey this summons

[…] Those who are cast into confusion must seek a proof, so that matters may be clarified for them using both intellectual and scriptural explanations. Why the respondents (mustajībān) and teachers (mu‘allimān) have come [to this world], what their purpose here is, what they must accomplish, what each of them had done aforetime and the word of each should be explained to them.

Right at the outset, it must be known that the goal and purpose of the coming to this world of the respondents and others, who are the manifestation of the second category, is the recognition of the Exalted God (may His name be glorified). In the spiritual world, because they testified [to the sovereignty of God] by mere imitation (taqlīd) [rather than conviction, taḥqīq], they begged to achieve a status of certainty (yaqīn). The Exalted God accepted their prayer. He created this physical world especially so that they could achieve His recognition. It was not created for those of the first or third categories. In the spiritual world, those of the first category testified [to the sovereignty of God] through conviction (taḥqīq) and certainty (yaqīn), so there was no need for them to come to this world. The members of the third category completely denied [the sovereignty of God], and continue to do so here, [but] they appear in the world because of the claim that those of the second category have over them. The appearance of the first category, which manifests as the ḥujjat (proof), is to nurture the souls of the respondents, while the appearance of the third category, which consists of the exotericists, minerals, plants and animals, is to nurture their bodies. This is because the soul cannot attain recognition without the body, and the body cannot survive without these necessities.

It must also be known that the dā‘īs, mu‘allims, greater ma’dhūns, and lesser ma’dhūns, who are members of the spiritual hierarchy (ḥudūd-i dīn) below the category of the ḥujjat, belong to the second category. As the spirits of the members of the second category are differentiated, some being more noble and powerful than others, they are called the people of ranks (ahl-i tarattub). The strong among them are the four aforementioned ranks, and the weak are the respondents (mustajībān).

It must also be known that the recognition (of God), which is the purpose of the coming of the second category (to this world), cannot be attained by the intellect alone. There are many scriptural and intellectual proofs that bear this out. Here also lies the difference between this community and other communities. There are others who maintain that [this recognition] can be attained by the intellect on its own. However, this community maintains that both intellect and spiritual edification (ta‘līm) are necessary. Nonetheless, it is improper to accept spiritual edification from just anyone. The one who gives this spiritual edification must possess an exclusive trait and miracle in which nobody else shares, that is, his very species establishes the recognition of the Exalted God. This is unattainable by others and is called the miracle of knowledge; in other words, it is a knowledge displayed by nobody else. Everything else in existence shares in mere physical miracles with the perfect ones.

The one who communicates this miracle of knowledge is the ḥujjat of the imam. This is because the imam gives this miracle (of knowledge) only to the ḥujjat, who then conveys it to others. There can only be one (supreme) ḥujjat at a time, and this is why the imam is symbolized by the sun and the ḥujjat by the moon. Just as there is but a single sun and moon in this physical world, there is only one imam and ḥujjat in the world of religion:

There is a path from the heart of the ḥujjat to the imam (ḥaḍrat).
He becomes aware by the spiritual support (ta’yīd) of his heart.

(Translated by Shafique N. Virani)²

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It is clear from the above that, according to the Ismaili da‘i Khayrkhwah, certain souls—specifically, the souls of those who, like most of us reading this, are born into (in one way or another) the Ismaili Tariqah and are mustajibs, i.e., initiated respondents or followers of the Imam of the time, or hold other higher ranks within the Ismaili Da‘wa under the rank of hujja—come to this physical world as a result of their prayer for certainty (yaqin) being answered. In other words, we—the souls who, in the spiritual world longed for proper and complete ma‘rifat—are here today because our merciful Lord answered our prayer.

Not only are we born into this physical world so that we can attain our noble goal of gnosis, but, according to Khayrkhwah’s da‘wa (preaching), the very purpose of the creation of the physical world is, in fact, for our sake! As our Ismaili da‘i writes:

In the spiritual world, because they testified [to the sovereignty of God] by mere imitation (taqlīd) [rather than conviction, taḥqīq], they begged to achieve a status of certainty (yaqīn). The Exalted God accepted their prayer. He created this physical world especially so that they could achieve His recognition.

— Khayrkhwāh-i Harātī (The Epistle)

While the Well-wisher’s words are wonderful and sufficient, for the benefit and further edification (ta‘līm) of esteemed readers and seekers of Ismaili Gnosis—particularly those seeking certainty on the question of “why come to this world at all?”—the following short extracts from Saw Su’āl (Hundred Questions) by ‘Allamah Nasir al-Din Nasir Hunzai will also be provided. The answers offered by this contemporary Ismaili ‘arif (i.e., a sage with ma‘rifa) to two related questions confirm the teachings of the Ismaili Da‘wa of the past and highlight the continuity in the Ismaili understanding of the purpose of Creation, our spiritual goal in this corporeal world, and the great emphasis on ma‘rifa, or true recognition of our own souls and our Lord.

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Why we Come to this World & the Purpose of Creation

Question 20: Why did we come to this world?
For what purpose are we created? Or, why are we sent to this world?

Answer:
It should be known that in creating us and sending us to this world, there is not only one purpose, but there are many purposes, of which each is important in its own place. However, among them there is one supreme purpose which comprises all worldly and religious purposes, and which is ‘ibādat-ū ma‘rifat. Here, ‘ibādat [worship/servitude] implies all those good deeds without which a mu’min cannot attain the rank of perfection in religion and in faith; and ma‘rifat or recognition also comprises all recognitions beyond which there is no other recognition.

Knowledge and deeds and ‘ibādat-ū ma‘rifat are possible only after coming to this world, and without coming to this world they are not possible. It is a fact that this world is the tillage of the hereafter. Therefore, the hereafter cannot prosper without this world. Had it been possible for the hereafter to prosper, we would never have come to this world at all. Thus, it is obvious that it was necessary for us to come to this world, therefore we are sent here.

Question 40: Purpose of Creation:
For what purpose did God, may He be exalted, create a human being? What purpose does he fulfil in this world?

Answer:
[…] The recognition of spirit and spirituality, which is the means of the recognition of God, the Lord of honour, is like a unique and everlasting hidden treasure, the access to and the recognition of which is extremely necessary. Therefore, he [i.e. the human being[ has come to this world to accomplish this magnificent purpose. Thus, if he recognises God in the recognition of his own self, then it [i.e., the hidden treasure] is given to him, otherwise not. Thus, this is the supreme purpose of his coming to this world. If the sacred Tradition (ḥadīth-i qudsī) (i.e., “I was a hidden treasure [kanz-i makhfī]…”³), which is alluded to here, is reflected upon with intelligence and wisdom, then as a result, the hidden secret will appear from the veil of secrecy that the greatest of the secrets, which God has made for the mu’mins is the one which relates to His recognition (ma‘rifat). Whosoever duly recognises God, will find Him as an unprecedented and unique spiritual treasure. From this can be estimated the paramount importance of His recognition and it also becomes clear that the supreme purpose of creation is the recognition of God.

‘Allāmah Naṣīr al-Dīn Naṣīr Hunzai, Saw Su’āl, translated by Faquir Muhammad Hunzai and Rashida Noormohamed-Hunzai as Hundred Questions, Question 20, pp. 32-33; Question 40, pp. 62-63.

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Certain about my Purpose (Conviction and a Candid Admission)

The following original poem, “Certain about my Purpose”—which, along with the earlier poem “Selected & Accepted”, inspired the writing of this article—is included here for the obvious reason that it speaks to the subject of our discussion. On a personal note, the poem not only reflects the author’s certainty in the Ismaili teachings on this topic but also candidly admits and acknowledges the difficult challenge of actually advancing on the Imam’s blessed path of gnosis—a challenge likely shared by many of us who, despite this difficult struggle,⁴ feel fortunate and grateful to have been called or invited to face it and grow from it soulfully.

“Certain about my Purpose” by Khayāl ‘Aly (8/25/24)

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Up to the Highest and Final Spiritual Sphere

Before concluding this article and having reviewed both poems, an excerpt of Mawlana Sultan Muhammad Shah⁽ᶜ⁾’s response to the question of rebirth in Ismailism will now be shared as promised. Although this Ismaili Gnosis article in no way discusses the subject of “rebirth” (other than what readers might infer), the following words of wisdom from our 48th Imam are included here because the Imam mentions the “highest points” of the “final spiritual sphere” — a concept that appears explicitly in both poems featured in this article.

In an unpublished collection titled “Subjects Discussed by the Religious Study Group of Mombasa”, it is recorded that on February 12th, 1954, Count Paroo wrote a letter to Mawlana Sultan Muhammad Shah⁽ᶜ⁾ seeking the Imam’s guidance on the following question: “Do the Ismailis believe that there is rebirth on this earth to repay and receive repayment of Karmic debt or do we believe that this rebirth will be in a new (higher) creation than the human beings? The Imam replied:

“Obviously reborn means in a higher sphere than this earth. Without going to the final spiritual sphere there will be further triumph before the highest points are reached, unless those highest points are reached in this world and on this earth by the general rules of the Ismaili faith beginning with kindness, gentleness, etc. and going up to highest love of union with Imam.”

Imām Sulṭān Muḥammad Shāh, quoted in “Subjects Discussed by the Religious Study Group of Mombasa” (Circular Nos. 1 to 69, July 1953 to January 1959 Consolidated), 88.

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Thank you for reading
and Ya ‘Aly Madad,
Khayāl ‘Aly
Ismaili Gnosis
August 29th, 2024

khayal.aly@gmail.com
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FOOTNOTES

1. Muḥammad Riḍā b. Khwāja Sulṭān Ḥusayn Ghūriyānī Khayrkhwāh-i Harātī, ‘Risāla,’ ed. Wladimir Ivanow in Taṣnīfāt-i Khayrkhwāh Harātī (Tehran, 1961), pp. 1–3; ed. Sayyid Shāhzāda Munīr b. Muḥammad Qāsim-i Badakhshānī, in Khayrkhwāh-i muwaḥḥid-i waḥdat (Mumbai, 1915), pp. 1–5; this selection tr. Shafique N. Virani. The Persian text is faulty in places. While the edition of Ivanow is followed here, occasionally Sayyid Shāhzāda Munīr’s edition gives a better reading and is used for the translation. The introduction to this chapter is by the translator.

2. Shafique N. Virani, “Khayrkhwāh-i Harātī: The Epistle (Risāla).” In An Anthology of Ismaili Literature: A Shiʿi Vision of Islam. Edited by Hermann Landolt, Samira Sheikh and Kutub Kassam, 247-249. London: I.B. Tauris in association with Institute of Ismaili Studies, 2008. www.academia.edu/37220744/Khayrkhwah-i_Harati_The_Epistle_Risala_ www.shafiquevirani.org

3. The supreme description and example of treasure is that God Himself was a hidden treasure, as it is said in a sacred Ḥadīth: “I was a hidden treasure, I wanted to be recognised, so I created the creation”. That is, after creating the creatures physically, I created them spiritually. The purpose of God’s recognition cannot be achieved by the physical creation until the people of recognition (‘ārifīn) are created. It is necessary to reflect deeply about this following great secret: In what sublime meanings was and is God the hidden treasure? And how can the people of recognition find God?

The fortunate mystic (sālik/‘ārif) who attains the rank of merging in God, enters the hidden treasure forever. According to “Man kāna li’llāhi kāna’llÀhu lahu (He who becomes of God, God also specifically becomes his)”, he attains the pure sempiternal life (‘Allāmah Naṣīr al-Dīn Naṣīr Hunzai, Kitāb-i Ilāj, translated by Faquir Muhammad Hunzai and Rashida Noormohamed-Hunzai as Book of Healing, 369).

4. Mawlana Sultan Muhammad Shah⁽ᶜ⁾ famously said: “Struggle is the meaning of life. Defeat or victory is in the hands of God, but struggle itself is man’s duty and should be his joy” (Messages of Imam Sultan Muhammad Shah: Message No. 1, by Shia Imami Ismailia Association for Africa, 1955).