Episode 4: Why Ismailis Recite Du‘a’ Instead of Namaz/Salah (Ismaili Gnosis Chats)
A conversation on the Isma‘ili esoteric interpretation of Namaz/Salah (Prayer), the Isma‘ili Du‘a’ as the embodiment of the Imam's Da‘wah (Summons), and Dhikr (Remembrance) as the reality of prayer
We are pleased to present Episode 4 of Ismaili Gnosis Chats with Max and Mikayla. Each episode features conversations exploring Ismaili Muslim beliefs, practices, and historical themes. All podcast content is drawn exclusively from Ismaili Gnosis articles, which feature original academic research based on primary and secondary sources.
NOTE: Interested readers and seekers of Ismaili Gnosis are encouraged to continue scrolling down after listening to the podcast for an insightful Q&A and Study Guide based on the original article.
Episode 4: Why Ismā‘īlīs Recite Du‘ā’ Instead of Namāz/Ṣalāh
A discussion on an Ismaili Gnosis article delving into the esoteric meaning of prayer, transcending the outward rituals of Islam. It explores how the five daily prayers (Namāz/Ṣalāh) symbolize stages of the Ismā‘īlī Da‘wah—a spiritual journey toward recognizing God’s oneness. The conversation also examines the Ismā‘īlī Du‘ā’, a daily prayer that embodies the Da‘wah in practice, culminating in dhikr (remembrance of God) as the ultimate goal of prayer, transcending formal rituals.
Summary of the Original Article
The original article, “The Esoterics (Batin) of Prayer: From Salah to Du‘a’”, explores the exoteric (ẓāhir), esoteric (bāṭin), and ultimate reality (ḥaqīqah) of prayer (ṣalāh), linking the formal Islamic Ṣalāh to the Ismā‘īlī Du‘ā’. It examines the stages and meanings of Ṣalāh, emphasizing its role as a symbolic journey and a means to connect with God.
The exoteric Ṣalāh, practiced as ritual prayer in Islam, involves specific actions such as takbīr (glorification), rukū‘ (genuflection), and sujūd (prostration), representing bodily worship. Esoterically, Ṣalāh symbolizes the Ismā‘īlī Da‘wah, a spiritual "summons" to recognize God’s Oneness (tawḥīd) through the Imām. Each stage of Ṣalāh corresponds to steps in spiritual initiation within the Da‘wah, including recognition of the Imām, bay‘ah (covenant), and dissemination of esoteric knowledge.
The Ismā‘īlī Du‘ā’ represents the bāṭinī prayer, structured in six parts that reflect the stages of the Da‘wah. Its recitation leads worshippers through themes of obedience, declaration of the Imām’s authority, covenant, and the ultimate recognition of tawḥīd. The Du‘ā’, embodying the essence of the Da‘wah, is presented as the esoteric fulfillment (ta’wīl) of Ṣalāh, symbolizing the unity of physical and spiritual worship within the Ismā‘īlī Ṭarīqah.
Learning through Q&A
1. What is the esoteric meaning of Ṣalāh in Islam and how does it relate to the exoteric meaning?
Answer: The esoteric meaning of prayer in Islam, specifically in the Ismā‘īlī tradition, centers on the concept of Da‘wah, which translates to "calling", "summons", or "convocation." This "calling" is the spiritual journey towards recognizing the absolute oneness of God (tawḥīd) through recognizing the Imām.
The sources frame this understanding in terms of ẓāhir (exoteric), bāṭin (esoteric), and ḥaqīqah (reality). Ṣalāh, the daily ritual prayer practiced by most Muslims, is considered the exoteric dimension of prayer. It consists of specific bodily gestures and actions performed in the direction of the Ka‘bah in Mecca.
The esoteric dimension of prayer, according to the sources, is represented by the Ismā‘īlī concept of Du‘ā’, which is the daily ritual prayer of the Shī‘ī Ismā‘īlī Tariqah of Islam. While the word du‘ā’ generally means "call" or "supplication," in this context, it signifies a symbolic journey through the stages of the Ismā‘īlī Da‘wah.
Here is how the esoteric meaning relates to the exoteric:
Ṣalāh as a Symbol: The ritual of Ṣalāh is seen as an outer symbol (mathāl) for the Da‘wah, which is its inner meaning (bāṭin). Each of the seven stages of Ṣalāh symbolizes a stage of initiation in the Da‘wah. For example, the takbir (glorification) symbolizes the taking of the bay‘ah, the pledge to "hear and obey" the Imām.
Du‘ā’ as Embodiment: The Ismā‘īlī Du‘ā’, with its six parts containing Qur’ānic verses, supplications, affirmations of the Imām, and prostrations, embodies the stages of the Da‘wah. It's considered the ta’wīl (esoteric interpretation) of Ṣalāh, moving from the external actions to an internal spiritual journey.
Complementary Practices: The sources emphasize that Ṣalāh and Du‘ā’ are not in opposition but rather complementary. Ṣalāh is the external, while Du‘ā’ is the internalization. This makes Du‘ā’ the esoteric prayer (bāṭinī ṣalāh) and Ṣalāh the exoteric prayer (ẓāhir ṣalāh).
Finally, the sources point to dhikr (remembrance of God) as the ḥaqīqī ṣalāh (real prayer), a state of awareness or consciousness beyond the formal act of prayer. This state is considered "greater" than the formal acts of Ṣalāh or Du‘ā’. The sources suggest that the Prophets, Imāms, and saints have attained this station of continuous dhikru’llāh.
2. What is the Ismā‘īlī ta’wīl (esoteric interpretation) of the seven stages of the exoteric Ṣalāh?
Answer: The Ismaili Gnosis article offers a detailed explanation of the ta’wīl of the seven stages of the exoteric Ṣalāh This interpretation links the physical actions of the Ṣalāh to the stages of initiation within the Ismā‘īlī Da‘wah, highlighting the inner, spiritual dimension of this ritual prayer.
Here is an examination of the ta’wīl of each stage, as explained in the article:
1. Takbīr (Glorification): The act of raising the hands to the ears while saying "Allāhu Akbar" symbolizes taking the bay‘ah (pledge of allegiance) and entering into a covenant with the Imām of the time. This represents the initial step into the Da‘wah, where the murīd (disciple) commits to "hear and obey" the Imām's guidance.
2. Qiyām (Standing): Standing upright signifies the murīd's commitment to the promises made in their covenant with the Imām. It represents steadfastness and adherence to the principles of the Da‘wah.
3. Qirā’ah (Recitation): The act of recitation of Sūrah Fātiḥah and another sūrah from the Qur’ān symbolizes listening to the wisdom-filled discourse of the dā‘ī (summoner), who guides the murīds in their spiritual journey. The dā‘ī's discourse represents the esoteric interpretation (ta’wīl-i bāṭin) of the Qur’ān, providing a deeper understanding of the revealed word.
4. Rukū‘ (Genuflection or Bowing): Bowing represents the murīd's recognition of the Bāb (Gate) of the Imām in the Minor Cycle of Imāms and the Bāb of the Nāṭiq (Speaker-Prophet) in the Major Cycle. The Bāb acts as the intermediary and guide, leading the murīds closer towards the Imām.
5. Sujūd (Prostration): Prostration signifies the murīd's recognition of the Imām in the Minor Cycle and the Nāṭiq in the Major Cycle. It represents the highest level of submission and acknowledgment of the Imām's spiritual authority.
6. Tashahhūd (Testification): Sitting and affirming one’s belief symbolizes the murīd's recognition of the dā‘ī, who plays a crucial role in summoning individuals to the recognition of the Imam. It represents the understanding and acceptance of the dā‘ī's guidance within the Da‘wah.
7. Salām (Salutation): Turning to the right and left while offering salutations signifies the murīd attaining the knowledge and wisdom to speak and teach others in the Da‘wah. This represents the final stage of initiation, where the murīd becomes capable of guiding others on the spiritual path.
The article emphasizes that each stage of the Da‘wah constitutes a form of spiritual worship (‘ibādah ‘ilmīyyah wa nafsīyyah) that imbues the physical actions of the Ṣalāh (‘ibādah ‘amalīyyah) with deeper meaning. The seven stages of the Ṣalāh, in their esoteric interpretation, symbolize the Minor Cycle of Seven Imāms who sustain the Da‘wah in every age.
The article further explains that the murīd's journey through the stages of the Da‘wah, as represented by the Ṣalāh, is directed towards the esoteric qibla, which is the Imām of Truth. This contrasts with the exoteric qibla, the Ka‘bah in Mecca, towards which the physical Ṣalāh is performed. The esoteric qibla signifies the pursuit of spiritual knowledge and understanding under the guidance of the Imām.
In essence, the ta’wīl of the Ṣalāh offers a profound understanding of this ritual prayer within the Ismā‘īlī tradition. It reveals the inner, spiritual dimensions embedded within the physical actions, connecting them to the stages of initiation and spiritual growth within the Da‘wah. The seven stages become a symbolic representation of the murīd's journey towards spiritual enlightenment and the recognition of God's oneness under the guidance of the Imām.
3. How does the Ismā‘īlī Du‘ā’ embody the stages of the Ismā‘īlī Da‘wah, and what are the symbolic relationships between each part of the Du‘ā’ and the corresponding stage of the Da‘wah?
Answer: The Ismā‘īlī Du‘ā’ is a ritual prayer that symbolizes the journey through the stages of the Ismā‘īlī Da‘wah, the "calling" to the recognition of the oneness of God through the Imam. It is a practical embodiment of this summons, summarizing the essence of the Ismā‘īlī Ṭarīqah (path) of Islam.
Here is a breakdown of the symbolic relationship between each of the six parts of the Du‘ā’ and the corresponding stage of the Da‘wah:
Part 1: Reciting Sūrah al-Fatiḥah signifies the worshipper's recognition of God's attributes and their entry into worship (‘ibādah) and seeking Divine Guidance on the Straight Path. This is the initial step in responding to the Da‘wah.
Part 2: This part involves reciting verse 4:59 from Sūrah al-Nisa and a part of 36:12 from Sūrah Yasīn, emphasizing obedience (tā‘ah) to God's representatives—the Prophet and the Imāms (the ulu’l-amr, possessors of authority). This stage highlights the understanding that true worship requires submission to divine authority.
Part 3: The recitation of verse 5:67 from Sūrah al-Mā’idah, focusing on the declaration (tablīgh) of the Imāmat, represents the recognition of the Imām's identity. This stage symbolizes the acceptance of the Imām's guidance in the Da‘wah.
Part 4: Reciting verse 48:10 from Sūrah al-Fatḥ, with its theme of the covenant (bay‘ah/mīthāq), signifies the worshipper pledging allegiance to the Imām and becoming a murīd (disciple). This stage marks the formal commitment to the Da‘wah and the Imām.
Part 5: The recitation of 8:27 from Sūrah al-‘Anfal, highlighting the concept of trust (amānah), signifies the murīd's commitment to uphold their pledge and fulfill the Imam's trust. The silent dhikr (remembrance) of "Yā ‘Alī Yā Muḥammad" during this part represents the contemplation and recognition (ma‘rifah) of the Nāṭiq (Speaker-Prophet), Asās (Foundation), Imām, and Bāb (Gate). This stage involves deepening the spiritual understanding and connection with the lineage of spiritual authority.
Part 6: The final part, involving the recitation of Sūrah al-Ikhlāṣ (112), symbolizes the attainment of the recognition (ma‘rifah) of tawḥīd—the absolute oneness of God. This is the culmination of the journey through the Da‘wah, achieving the ultimate goal of realizing God's unity.
In essence, reciting the Ismā‘īlī Du‘ā’ becomes a symbolic act of traversing the stages of spiritual initiation and understanding within the Ismā‘īlī Da‘wah. Each part corresponds to a step in this journey, culminating in the recognition of tawḥīd.
4. What is the Ismā‘īlī ta’wīl of the five prayer times of the Ṣalāh?
The Ismā‘īlī ta’wīl of the five prayer times is that they symbolize the five Da‘wah of the five great Speaker-Prophets (Nāṭiqs) of God who preceded the Prophet Muḥammad ﷺ: Adam⁽ᶜ⁾, Noah⁽ᶜ⁾, Abraham⁽ᶜ⁾, Moses⁽ᶜ⁾, and Jesus⁽ᶜ⁾. The Prophet Muhammad ﷺ instituted the five daily times for Ṣalāh as an allusion to their respective Da‘wahs.
Dā‘ī Ja‘far bin Manṣūr al-Yaman explains that the five Nāṭiqs institute the Da‘wah for the Sixth Nāṭiq (Prophet Muḥammad ﷺ), the seal of the Messengers.
They allude to him and spread the good news about him, and therefore the duty of prayer was prescribed five times a day.
In its true reality, Ṣalāh is the Da‘wah.
Whenever a Prophet or Imām is commanded to “establish the Ṣalāh” in the Qur’ān, the inner meaning is “establish the Da‘wah (Summons) of the True Religion”.
5. What is the ultimate goal of prayer and how does it relate to the remembrance of God?
Answer: The ultimate goal of prayer is to establish the Remembrance of God (dhikru’llāh) in the human soul. This state of awareness, consciousness, or illumination is the reality (ḥaqīqah) of prayer. Dhikru’llāh underlies all forms of worship.
The Qur’ān states that prayer keeps people away from sins, but the remembrance of God is greater (29:45).
Prophets, Imāms, and saints have attained continuous dhikru’llāh, meaning they never stop remembering God. They are referred to as the Ahl al-Dhikr (People of Remembrance).
Imām ‘Alī ibn Abī Ṭālib⁽ᶜ⁾ described the Ahl al-Dhikr as those who have chosen remembrance over worldly distractions and spend their lives in it.
It is possible for anyone to reach the spiritual station of continuous prayer or dhikru’llāh. This is the goal of esoteric Islamic traditions (ṭarīqah).
Prayer has different dimensions:
The physical prayer performed by the body is Ṣalāh
The prayer performed by the rational soul (al-nafs al-nāṭiqah) is Du‘ā’, which embodies the esoteric interpretation (ta’wīl) of Ṣalāh.
The true prayer (haqīqī) is the remembrance of God (dhikru’llāh) performed by the heart (qalb) where human intellect resides.
The Shī‘ī Imāms, who possess divinely inspired intellect (al-‘aql al-mu’ayyad), are always in a state of prayer. Their entire existence is a prayer, and they are not obligated to perform ritual prayers, although they may do so according to the needs of the time.
Prayer in Ismā‘īlī Islam: A Study Guide
Quiz
Instructions: Answer the following questions in 2-3 sentences each.
What is the difference between ẓāhir, bāṭin, and ḥaqīqah?
What are the seven stages of exoteric (ẓāhirī) Salāh?
How is the daily ritual prayer, Salāh, viewed as a symbol in Ismā‘īlī thought?
What is the ta’wīl of Salāh according to the Ismā‘īlī tradition?
How does the Ismā‘īlī Du‘ā’ differ from ẓāhirī Salāh?
Describe the symbolic journey through the stages of the Ismā‘īlī Da‘wah as represented in the six parts of the Ismā‘īlī Du‘ā’.
Explain the relationship between Du‘ā’ and Da‘wah.
What is the ultimate reality (ḥaqīqah) of prayer in Islam?
How does the Qur’ān differentiate between ṣalāh and dhikru’llāh?
Who are the Ahl al-Dhikr and what characterizes their spiritual state?
Describe the three levels of prayer – ẓāhirī, bāṭinī, and ḥaqīqī – and their corresponding modes of practice.
According to the text, why do the Imāms have no obligation to engage in ritual prayer?
Answer Key
Ẓāhir refers to the exoteric or outward dimension, bāṭin represents the esoteric or inner meaning, and ḥaqīqah signifies the ultimate reality or truth.
The seven stages of ẓāhirī ṣalāh are: takbīr (glorification), qiyām (standing), qirā’ah (recitation), rukū‘ (genuflection/bowing), sujūd (prostration), tashahhūd (testification), and salām (salutation/greeting of peace).
The daily ritual prayer, Salāh, is seen as a symbol for the Da‘wah, the "calling" or "summons" to the recognition of God's oneness (tawḥīd) through recognizing the Imām.
The ta’wīl of Salāh in Ismā‘īlī tradition is the Da‘wah, meaning that each stage of Salāh corresponds to a stage of initiation within the Da‘wah.
The Ismā‘īlī Du‘ā’, unlike ẓāhirī ṣalāh, is specifically designed to reflect the stages of the Da‘wah through its structure and content. Each of its six parts contains a Qur’anic verse, a supplication, an affirmation of the Imām, and a prostration, guiding the reciter through the spiritual journey of the Da‘wah.
The six parts of the Ismā‘īlī Du‘ā’ symbolize the journey through the Da‘wah: recognizing God's attributes, accepting the Imām's authority, recognizing the Imām's identity, pledging allegiance (bay‘ah) to the Imām, fulfilling the Imām's trust (amānāt), and finally attaining the recognition of tawḥīd.
Du‘ā’ and Da‘wah share the same Arabic root and are intrinsically connected. The Du‘ā’ is the practical embodiment of the Da‘wah, representing a ritualized way of responding to the Imām's call and traversing the stages of spiritual initiation.
The ḥaqīqah or ultimate reality of prayer in Islam is dhikru’llāh, the remembrance of God. This signifies a state of continuous awareness and connection with the divine, transcending the limitations of formal rituals.
The Qur’ān states in verse 29:45 that while ṣalāh safeguards against sins, dhikru’llāh is "greater". This highlights the distinction between the outward act of ritual prayer and the inner state of spiritual remembrance, emphasizing the superiority of the latter.
The Ahl al-Dhikr are the "People of Remembrance," those whose souls are constantly in a state of dhikru’llāh. This includes Prophets, Imams, and highly spiritually evolved individuals.
Ẓāhirī prayer is the outward, physical form of prayer, exemplified by the Ṣalāh. Bāṭinī prayer is the inner, esoteric prayer, exemplified by the Du‘ā’, which embodies the ta’wil of Ṣalāh. Ḥaqīqī prayer is the ultimate reality of prayer, the constant remembrance of God (dhikru’llāh), performed by the heart.
The text explains that the true Imāms, being vessels of divinely inspired intellect (al-‘aql al-mu’ayyad), exist in a perpetual state of dhikru’llāh. Their very being is a prayer, rendering formal rituals unnecessary unless performed for symbolic or pedagogical purposes.
Inspired? Let Us Know!
We hope you enjoyed Episode 4 of Ismaili Gnosis Chats and feel inspired by the conversation, the original article, the Q&A and the Study Guide. 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
November 21, 2024
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