Episode 3: Death & Resurrection Now! (Ismaili Gnosis Chats)
A Conversation on the Ismaili Interpretation of Death & Resurrection (Qiyama) as a Spiritual Awakening from the Living Grave of Ignorance
We are pleased to present Episode 3 of Ismaili Gnosis Chats with Max and Mikayla. Each episode features conversations exploring Ismaili Muslim beliefs, practices, and historical themes. Topics may include the Existence of God, the Ismaili understanding of Tawhid (Oneness or Monorealism), Prophethood, Imamat, Qiyama (Resurrection), Esoteric Interpretation (Ta’wil) of the Qur’an, Spiritual Transformation, the practice of Dasond, Ismaili forms of Prayer, etc.
All podcast content is drawn exclusively from Ismaili Gnosis articles, which feature original academic research based on primary and secondary sources.
Interested readers and seekers of Ismaili Gnosis are encouraged to continue scrolling down after listening to the podcast for insightful Q&A reading material based on the original article.
Episode 3: Death & Resurrection Now!
A conversation on the Ismaili interpretation of resurrection (qiyama) as a spiritual awakening rather than a literal event. According to Ismaili sources, this awakening is a transition from ignorance to spiritual knowledge, achieved through religious practice and enlightenment. True resurrection, according to this view, involves the ‘death’ of the lower self, leading to gnosis, or ma‘rifa (recognition of the Divine) during one's lifetime.
Summary of the Article Discussed in the Podcast:
The episode above discusses an Ismaili Gnosis article that explores the spiritual or esoteric interpretation (ta’wil) of death and resurrection (qiyama) within the Ismaili tradition, a branch of Shia Islam. To read the original article, click the following link:
According to the 23rd Ismaili Imam, Mawlana Hassan ‘Ala Dhikrihi’s-Salam, the the physical body is itself a “grave” for the soul. Resurrection, or Qiyama, in its most meaningful sense, is not a literal event at the end of time but an awakening to spiritual knowledge that happens during a believer’s life. This awakening—from the lower, physical life to the higher, spiritual life—is a resurrection from the “grave of ignorance”—the state of being trapped in worldly desires and neglecting spiritual understanding. This esoteric and real resurrection is facilitated by acquiring true knowledge (‘ilm) and spiritual practice, especially a particular form of worship (‘ibadat) or religious meditation on the Supreme Name of God, all of which removes ignorance and ultimately leads to a “voluntary death” where one transcends their lower, physical self and enters a state of spiritual enlightenment.
This concept is elaborated upon by Nasir al-Din Tusi, a prominent Ismaili thinker, who emphasizes the importance of the hadith of the Prophet in which believers are instructed to “die before you die” to experience gnosis and true resurrection. The article concludes with insights from ‘Allamah Nasir al-Din Nasir Hunzai, a contemporary Ismaili scholar, who reinforces the idea that spiritual death—or the death of one’s lower, carnal soul—is an essential step in achieving divine knowledge and recognition (ma‘rifa), and therefore, should be undergone—through the completion of special ‘ibadat in light of the Imam’s guidance—before one’s physical life comes to an end so that resurrection from the grave, in its true and meaningful sense, can be experienced here and now.
Learning through Q&A
1. What is the esoteric Ismaili interpretation of the Qur’anic verse that mentions the day “when the graves are turned upside down” (82:4)?
Answer: The phrase “When the graves are turned upside down” (Qur’an 82:4) holds a deeper, esoteric meaning within Ismaili teachings, going beyond the literal interpretation of physical graves being upturned.
The sources explain that this phrase refers to the concept of spiritual resurrection (qiyama). This resurrection isn't a physical event after death, but a spiritual awakening that occurs during one’s lifetime.
The “graves” in this context symbolize the physical body itself, which is seen as a metaphorical “grave for the soul” while it remains trapped in ignorance and spiritual slumber.
“Turning the graves upside down” signifies the soul's liberation from this state of ignorance. It signifies achieving gnosis (ma‘rifat) — a state of profound understanding of one’s self or soul and recognition of the Divine.
This awakening is achieved through the guidance of the living Imam and by engaging in practices like ‘ibadat (worship, concentrated meditation), purification of the carnal self/soul, and seeking true knowledge. These practices help break down the “wall of being” (the ego and lower desires) that separates the individual from spiritual enlightenment.
The sources emphasize that this spiritual resurrection should be attained during one’s lifetime, not after physical death, and is essential for reaching the “light of the Qiyamat World” — a realm of spiritual illumination and connection with the Divine.
Therefore, “When the graves are turned upside down” speaks of a profound inner transformation, a spiritual awakening that liberates the soul from the confines of ignorance and leads to a higher state of being characterized by gnosis (ma‘rifa) or true recognition of the Divine. This interpretation highlights the importance of seeking spiritual enlightenment within one's lifetime, as emphasized in Ismaili teachings.
2. What is the significance of Pir Nasir Khusraw's statement about the “wall” that separates this world and the next?
Answer: Pir Nasir Khusraw's statement about the “wall” separating this world and the next holds profound meaning within the context of Ismaili thought on spiritual resurrection, as illuminated by the sources provided in the article.
The “wall” represents the individual's own existence, specifically their carnal soul with its desires and attachments to the lower, physical world. This resonates with the emphasis on the carnal soul as a barrier to spiritual awakening.
The “wall” is not a physical barrier but a spiritual one, representing the limitations imposed by ignorance and the pull of worldly desires. This “wall” prevents individuals from perceiving and experiencing the spiritual realities that exist beyond the material world.
Overcoming the Wall Through Spiritual Practice:
The article emphasize that this “wall” is not insurmountable. Through true knowledge, dedicated spiritual practice, especially ‘ibadat (contemplative meditation on God's Supreme Name) and purification of the carnal soul, the “wall” can be overcome.
‘Allamah Hunzai uses the imagery of the “wall” being removed, made transparent, or having a door opened within it. This signifies the transformative effect of spiritual practices like special ‘ibadat, enabling individuals to see beyond the limitations of their current state of being.
The Role of the Imam in Dismantling the Wall:
The sources highlight the critical role of the living Imam in guiding individuals towards this spiritual breakthrough. The Imam's teachings provide the knowledge and practices necessary to overcome the “wall” of the lower or carnal self.
By following the Imam's guidance, individuals can attain the spiritual clarity needed to experience “voluntary death”—dying to their limited, ego-driven existence—and awaken to the true reality of the spiritual realm.
The Importance of “Voluntary Death”:
Pir Nasir Khusraw's statement underscores the urgency of achieving this spiritual awakening within one's lifetime, before one’s physical or natural (involuntary) death.
The article emphasizes that true “resurrection” (qiyamat) is not merely a post-death event; it is the transformation of consciousness that occurs when one breaks down the metaphorical “wall” of ignorance and experiences spiritual enlightenment while still alive.
Therefore, the “wall” symbolizes the challenges and limitations that keep individuals trapped in a state of spiritual slumber. By engaging in the spiritual practices and seeking guidance from the living Imam, as emphasized throughout the article, individuals can dismantle this “wall of being” experience “voluntary death”, and awaken to the eternal life of the spiritual realm.
3. Question: What is the esoteric significance of the term barzakh according to Nasir al-Din Tusi?
Answer: Nasir al-Din Tusi uses the term “barzakh” to describe the human condition in this world, viewing it as a transitory state characterized by a profound sense of in-betweenness. He describes “barzakh” as a “dark barrier between Origin and Destination”, a liminal space separating our primordial source from our ultimate spiritual goal. This understanding of “barzakh” is deeply intertwined with his concepts of “voluntary” and “natural” death, highlighting the importance of spiritual awakening during our earthly existence.
“Barzakh” as a State of Spiritual Purgatory:
Nasir al-Din Tusi doesn't portray “barzakh” as a physical place but as a spiritual purgatory where humanity exists in a state of partial consciousness, caught between sleep and wakefulness, life and death. He uses the imagery of sleep and death to illustrate the lack of full awareness that characterizes this state:
Sleep: He compares those in “barzakh” to dreamers, their perception clouded by the illusions and fleeting nature of the material world. Just as dreams can seem real yet lack substance upon waking, our experiences in “barzakh” can distract us from the true nature of reality.
Death: Nasir al-Din Tusi equates those trapped in the cycle of ignorance and ego with the dead, highlighting their spiritual dormancy. They are likened to those “buried in graves” unable to hear or perceive the call to awakening.
“Barzakh” as an Opportunity for Spiritual Awakening:
Importantly, Nasir al-Din Tusi’s understanding of “barzakh” is not one of despair. Instead, he presents it as an opportunity, a space where we are challenged to awaken from the slumber of ignorance and embark on the path of “voluntary death”. He stresses that true resurrection, the awakening to our spiritual reality, is possible within the “barzakh” of this life.
This emphasizes the urgency of utilizing our time in this world to engage in spiritual practices, shed the limitations of our ego, and seek knowledge under the guidance of the Imam. By doing so, we can break free from the “dark barrier” of “barzakh” and move towards our true “Destination” of spiritual enlightenment.
Inspired? Let Us Know!
We hope you enjoyed Episode 3 of Ismaili Gnosis Chats and feel inspired by the conversation, the original article, and the Q&A. As always, please feel free to leave comments, questions and suggestions for topics you would like to see explored in the future, and don’t forget to share this post with interested friends and family.
Ya ‘Ali Madad,
Ismaili Gnosis
October 16, 2024
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Thanks a lot
This article was epic. Really eye opening.