Enlightening Pathways and Reflections

Welcome to Enlightening Pathways and Reflections. In today’s episode, we explore the Ismaili practice of taqiyyah—a form of pious discretion that became crucial for the community’s survival, especially after the Mongol invasions. Throughout history, Ismailis have faced intense persecution, often adopting outward identities—whether as Sufis or later as Twelver Shi‘a—to protect themselves while safeguarding their religious beliefs. We’ll delve into historical accounts and Ismaili texts to uncover the complexities of taqiyyah, how it preserved their religious hierarchy, and how faith was passed down within families despite external threats. Join us as we examine how the Ismaili community navigated hostile environments, balancing survival with the risk of assimilation, while maintaining their distinct spiritual identity.Here’s a Timeline of Relevant Events in Ismaili history:⸻8th Century (2nd Century AH): Emergence of Shi‘i Branches • c. 754: Death of Ismā‘īl al-Mubārak; followers form the early Ismaili branch. • 765: Death of Imam Ja‘far al-Ṣādiq; split into Ismailis and Twelvers (followers of Mūsā al-Kāẓim).⸻Late 9th Century (3rd Century AH): Early Ismaili Da‘wah • 893: Abū ‘Abdallāh al-Shī‘ī recruits Kutāmah Berbers in Mecca, initiating North African mission.⸻10th Century (4th Century AH): Fatimid Caliphate Established • Fatimid da‘wah expands; writings emphasize piety (taqwā), secrecy (kitmān), and covenant (ʻahd). • Al-Qāḍī al-Nu‘mān records da‘wah encounters and legal/theological principles.⸻11th Century (5th Century AH): Intellectual Flourishing and Schism • Al-Mu‘ayyad fī’l-Dīn Shīrāzī articulates Ismaili doctrine and the role of taqiyyah. • Nizari-Musta‘li schism emerges post-Imam al-Mustansir.⸻12th Century (6th Century AH): Alamut Period • Imams lead from the fortress of Alamut under taqiyyah. • Emphasis on inner truth and pious discretion.⸻13th Century (7th Century AH): Mongol Invasion and Aftermath • 1256: Mongols destroy Alamut; last visible Imam Rukn al-Dīn Khwurshāh is killed. • Imam Shams al-Dīn Muḥammad survives in secrecy. • Ismaili poets like Nizārī Quhistānī and Ḥasan-i Maḥmūd reflect on trauma and spiritual resilience.⸻Early 14th Century (Early 8th Century AH): Continued Persecution • 1324: Sunni missions force conversions in Quhistān; Ismailis practice taqiyyah. • Historians like Ḥamd-Allāh Mustawfī and Ibn Khaldūn note Ismaili survival through Sufi disguise and esoteric practice.⸻Early 15th Century (Early 9th Century AH): Renewed Crackdowns • 1415: Shāhrukh sends Jalāl-i Qā’inī to suppress Ismailis; taqiyyah as Sufism becomes more explicit. • Sayyids in Quhistān suspected of secret Ismaili allegiance.⸻Late 15th Century (Late 9th Century AH): Focus on the Present Imam • Imam Gharīb Mīrzā Mustanṣir bi’llāh emphasizes devotion to the ḥāḍir (living) Imam. • Critique of Twelver belief in the ghā’ib (hidden) Imam. • Regular majlis gatherings foster continued transmission of Ismaili teachings.

Welcome to our podcast, where today we dive into a fascinating topic: the Islamic perspective on the crucifixion of Jesus. In this episode, we explore how the Qur'an explicitly rejects the idea that Jesus was crucified, offering alternative explanations such as a divine illusion or substitution. We'll discuss the belief that God protects His prophets from dishonorable deaths—an idea echoed in the story of Abraham's near-sacrifice—and how this ties into the broader Islamic principles of divine justice and personal accountability. We'll also compare this view with the Christian concept of atonement through Jesus's suffering, and consider the significance of Jesus’s anticipated return in Islamic eschatology as further evidence of his divine protection. Stay with us as we unpack these contrasting beliefs and what they mean for interfaith dialogue today.

In this episode, we explore a remarkable historical account from 1885 — the translated narration of Mukhi Kassim Musa, a devoted officer of Imam Hasan Ali Shah. Mukhi Kassim takes us on a solemn 25-day journey as he accompanies the bier of the late Ismaili Imam Aga Ali Shah from Bombay to Najaf, his final resting place. Along the way, the procession moves through significant ports like Karachi and Basra, and sacred cities such as Kazamin and Karbala. Through his eyes, we gain rare insights into the reverence of the Ismaili communities, the deep devotion to their Imam, and the historical landscape of the time. This narrative not only sheds light on a pivotal moment in Ismaili history but also reflects the broader spiritual and cultural connections across regions during a time of mourning and transition.Detailed Timeline of Events (October 28, 1885 - November 11, 1885)August 17, 1885 – Poona​ At 5:30 p.m., Hazrat Mawlana Imam Aga Ali Shah passes away in Poona.​ The news is telegraphed to Bombay by 8:00 p.m.August 18, 1885 – Bombay to Poona​ A special train departs Bombay at 8:00 a.m. carrying Ismailis traveling to pay respects.August 19, 1885 – Poona to Bombay​ The Imam’s body is taken from his villa in Civil Lines to Poona railway station at 9:00 a.m.​ A funeral service is held, and a solemn procession escorts the coffin to the train.​ A special train with 20 carriages departs Poona at 10:30 a.m., with the coffin placed in a first-class compartment.​ Arrival at Bombay’s Baikhala Station at 4:45 p.m., where a large crowd awaits.​ The coffin is carried on a traditional bier to the Imam’s residence at Wadi, then to Hasanabad.​ The body is temporarily enshrined at the shrine of Imam Hasan Ali Shah for 64 days.⸻The Procession Begins (October–November 1885)October 25, 1885 – Bombay (Hasanabad to Karnak Port)​ The bier departs Hasanabad amid a massive procession.​ Dignitaries, including Mawlana Sultan Muhammad Shah and Nawab Lady Ali Shah, join the cortege.​ Nearly 10,000 mourners accompany the procession to Karnak port.​ The coffin is ceremonially loaded onto a steamer at 4:30 p.m.​ Officers Kassim Musa and Noor Muhammad Ratansi, along with 50 members of the Imam’s household, board the ship.​ The ship is privately chartered for Rs. 5,500.​ Charitable distributions of fruits and sweets are made at the port.October 28, 1885 – Departure from Bombay​ The steamer lifts anchor and sets sail at 3:30 p.m.October 29, 1885 – Arrival at Karachi​ At midnight, the ship anchors in Karachi port.​ By morning, the bier is brought ashore to a grand reception by Ismailis from Karachi, Sindh, and Punjab.​ The body is taken in procession to the newly built jamatkhana in Kharadhar and kept there for three days.November 1, 1885 – Departure from Karachi​ The bier is returned to the port.​ Following a dispute with local boatmen, a steamboat is arranged.​ The pilot anchors at 5:00 p.m. and sails at 6:30 p.m., briefly returning before the final departure.November 4–5, 1885 – Gwadar​ Arrival at Gwadar at noon on November 4; anchoring offshore.​ By 8:00 a.m. on November 5, the ship docks.​ Ismailis of Gwadar pay tribute, and two join the journey.​ The ship departs Gwadar at 4:30 p.m.November 6–7, 1885 – Bandar Abbas (Iran)​ Arrival at Bandar Abbas at noon.​ Local Ismailis and residents pay respects.​ The ship sets out at sunset on November 7.November 8, 1885 – Port Linga​ The ship anchors at Port Linga. Ceremonial respects are observed.November 10–11, 1885 – Bushire (Abu Shaher)​ Arrival at Bushire at 11:00 a.m.​ Local leaders and the town’s sole Ismaili offer condolences.​ Gatherings and dinners are held on deck.​ Final departure from Bushire takes place on November 11 at 5:00 p.m.

Welcome to “Central Asian Ismailis,” a podcast dedicated to exploring the rich history, culture, and religious traditions of the Ismaili community in Central Asia, with a special focus on the Badakhshan region. In this podcast, we delve into a detailed bibliography of Ismailis in Central Asia, drawing from academic works, PhD dissertations, encyclopedic entries, and collected articles by historians and researchers—both Western and from Russia and the Soviet era.Through our discussions, we uncover key historical periods, from the early spread of Ismailism to the Alamut era, the post-Alamut role of pirs, and the Soviet and post-Soviet experiences of the community. We’ll also highlight influential figures like Nasir-i Khusraw and examine how Ismailis have navigated shifting political landscapes, preserved their theological doctrines, and maintained their social structures.Join us as we explore the manuscript traditions, cultural interactions, and resilience of the Ismailis in Central Asia, shedding light on their enduring legacy in the region.Timeline -9th–10th Centuries:​ Revival of Ismaili da’wa under Nizari Imams, spreading from western Persia (Jibal) to Khurasan and Nishapur.​ Key figures like Khalaf al-Hallaj, Abu ‘Abd Allah al-Khadim, Ghiyath, and Abu Sa’id al-Sha’rani drive early conversions and military support, extending the da’wa to regions including Badakhshan.-10th Century:​ Ismailism gains prominence under Samanid ruler Nasr b. Ahmad, converted by Muhammad b. Ahmad al-Nasafi, while facing strong opposition from Sunni elites and Turkish military forces.​ The decline of the Samanids paves the way for Turkish nomads and the gradual establishment of an Ismaili spiritual hierarchy.- 11th Century:​ Nasir-i Khusraw emerges as a key intellectual and spiritual authority in Khurasan.​ Despite widespread Ismaili influence in Badakhshan, official condemnation from ruling powers intensifies.- 14th–16th Centuries:​ The Timurids annex parts of Badakhshan, ending its long-standing independence, while pirs produce significant doctrinal literature.​ In the mid-15th century, figures like Khayrkhwah-i Harati become prominent, and later, regional conflicts continue under Timurid and Uzbek influences.- 17th–19th Centuries:​ Early in the 17th century, remote areas of Badakhshan maintain a degree of independence until dynastic control by Mir Yari beg Khan.​ The 18th century sees regional struggles for autonomy, while the 19th century is marked by Afghan invasions, Russian expansion, and the strategic rivalry of the Great Game, reshaping borders and local governance.- 20th Century:​ The Ismaili legacy endures through periods of Russian exploration, manuscript discoveries, and Soviet-era political shifts, including movements like the Panjebhai in Tajik Badakhshan.​ Key historical texts are edited and published, preserving the region’s rich cultural and religious heritage.- 21st Century:​ Modern scholarship continues to explore and reinterpret the history and traditions of Central Asian Ismailis, contributing new insights and translations of classic works.

Welcome to Enlightening Pathways and Reflections! In today’s episode, we’re diving deep into tawḥīd, the Islamic doctrine of the oneness of God. This concept is central to Islamic belief, but its interpretations vary across different theological and philosophical traditions. We’ll explore how tawḥīd is understood by schools like the Muʿtazilīs, Ashʿarīs, Māturīdīs, Ḥanbalīs, the Ismailis as well as the perspectives of great Islamic philosophers such as Ibn Sīnā and delve into the mystical interpretations of figures like Ibn ʿArabī. Stay tuned for an insightful discussion!Simplified Timeline of Tawḥīd in Islamic ThoughtFoundations of Tawḥīd • Early Islam: Tawḥīd (divine oneness) is affirmed through the shahāda and daily rituals.8th-9th Centuries: Rise of Kalām • Abū Ḥanīfa (d. 767) lays groundwork for the Māturīdī school. • Muʿtazilī theologians like Abū al-Hudhayl (d. 841) argue God’s attributes are identical to His Essence. • ʿAbd Allāh b. Kullāb (d. 850) introduces the formula: “not identical to God, not other than Him.”9th-10th Centuries: Competing Theological Schools • Abū al-Ḥasan al-Ashʿarī (d. 936) founds the Ashʿarī school, emphasizing distinct divine attributes. • Abū Manṣūr al-Māturīdī (d. 944) establishes Māturīdī theology, affirming eternal divine attributes. • Ismāʿīlī thinker Abū Yaʿqūb al-Sijistānī (d. c. 971) promotes an apophatic (negative) theology.10th-11th Centuries: Consolidation & Philosophy • The Ḥanbalī (Atharī) school rejects kalām, emphasizing scripture. • Ibn Sīnā (Avicenna) (d. 1037) develops falsafa, defining God as the Necessary Existence. • Ismāʿīlī philosopher al-Kirmānī (d. c. 1020) argues for God’s absolute independence.11th-12th Centuries: Theological Debates • Al-Juwaynī (d. 1085) introduces allegorical interpretation (taʾwīl) for divine attributes. • Al-Ghazālī (d. 1111) supports the “not identical/not other” concept of divine attributes. • Ḥanbalī scholar Ibn Qudāma (d. 1223) rejects kalām and promotes tafwīḍ (consigning meaning to God).13th-14th Centuries: Mysticism & Regional Expressions • Ibn ʿArabī (d. 1240) teaches waḥdat al-wujūd (unity of existence), seeing creation as God’s manifestation. • His followers, including Ṣadr al-Dīn al-Qūnawī and al-Kashānī, systematize his ideas. • In India, Ismāʿīlī pīrs like Pīr Ḥasan Kabīr al-Dīn and Pīr Ṣadr al-Dīn integrate tawḥīd with Indic traditions through gināns.

In today’s episode, we delve into the extraordinary life of Imam Hasan Ali Shah Aga Khan I—a visionary leader who reshaped the destiny of the Nizari Ismaili community.Born in 1804 in Persia, Aga Khan I was destined for greatness, inheriting a rich spiritual legacy as a descendant of the Fatimid Caliphs and the Prophet Muhammad. Tragedy struck early when his father, Shah Khalilullah, was assassinated in 1817, catapulting the then-13-year-old Hasan Ali Shah into a role of immense responsibility. With the unwavering support of his determined mother, Bibi Sarkara, and the endorsement of Qajar ruler Fath Ali Shah—who honored him with the title “Aga Khan”—his remarkable journey began.In our conversation today, we’ll trace his path from his early days in Persia to his transformative governorship in Kerman. There, he initiated sweeping reforms, modernizing infrastructure and boosting trade, all while navigating the perilous politics of a turbulent empire. When mounting pressure from the central Qajar authority forced him into exile, his resilient spirit led him on a daring escape through the harsh terrains of Baluchistan to the sanctuary of Herat, Afghanistan.It was in Herat that a strategic alliance with the British during the First Anglo-Afghan War not only saved him but also set the stage for his next chapter. By 1847, Aga Khan I had relocated to Bombay, where his leadership over the Khoja Ismaili community was cemented with a landmark legal victory—the 1866 Aga Khan Case—that unified his followers and secured their communal legacy.Join us as we explore this epic tale of resilience, strategic brilliance, and enduring faith—a story that laid the foundation for a modern, globally interconnected Ismaili community.Timeline of Hasan Ali Shah Aga Khan I’s Life and Legacy - 1804: Born in Kahak, Persia, to Shah Khalil Allah. - 1817: Becomes 46th Nizari Ismaili Imam after his father’s death. - 1834: Appointed Governor of Kerman by Fath Ali Shah Qajar. - 1840: Faces Qajar ultimatum; resists and loses Kerman. - 1841: Retreats through Baluchistan to Herat, Afghanistan. - 1841–1842: Aids British in Sindh during First Anglo-Afghan War. - 1847: Relocates to Bombay, India. - 1866: Wins Aga Khan Case, affirming his Imamate over Khojas. - 1881: Dies in Bombay; buried in Hasanabad. - 1881–1885: Aga Khan II (Aga Ali Shah) reigns briefly.- 1885: Aga Khan III (Sultan Muhammad Shah) succeeds at age eight. - 1957: Aga Khan IV (Shah Karim Al-Hussaini) becomes 49th Imam. - 2025: Aga Khan V (Shah Rahim Aga Khan) ascends as 50th Imam on February 4.

Hamid al-Din al-Kirmani was a key figure in Ismaili philosophy during the Fatimid Caliphate, integrating Neoplatonism, Aristotelian logic, and Islamic theology to develop a sophisticated vision of knowledge, reason, and divine guidance. His seminal work, Rahāt al-‘Aql (“The Peace of the Intellect”), shaped Ismaili thought on cosmology, metaphysics, and the role of the Imam.Though details of his life remain obscure, his writings reveal his active engagement in theological and philosophical debates, defending Ismaili doctrine against Sunni theologians, rival Ismaili factions, and broader Islamic intellectual trends. His interactions with figures like al-Farabi and Avicenna position him within a wider philosophical discourse, though his approach to divine authority and ta’wil (esoteric interpretation) was uniquely Ismaili.This podcast provides an overview of al-Kirmani’s life, works, and influence, situating him within both Ismaili history and medieval Islamic thought.Timeline of Main Events909-1171 CE: The Fatimid Caliphate rises to power, establishing itself as a major Islamic dynasty rooted in Ismaili Shi'a doctrine.c. 970 CE: Hamid al-Din al-Kirmani is likely born in Persia (modern-day Iran).996-1021 CE: Reign of Fatimid Caliph-Imam al-Hakim bi-Amr Allah, during which the Fatimid Caliphate reaches its zenith and Cairo becomes a center of intellectual life.1005 CE: The Dar al-'Ilm (House of Knowledge) is founded in Cairo.Early 1000s CE: Al-Kirmani joins the Fatimid da'wa (missionary network) and becomes a leading Ismaili theologian.c. 1017 CE: A dissident group led by Muhammad al-Darazi begins promoting the idea that al-Hakim is a divine incarnation.1017 CE: Al-Kirmani writes Rahat al-'Aql ("The Peace of the Intellect"), defending Fatimid Ismaili doctrine against internal and external challenges.1020 CE: Al-Kirmani is sent to Iraq by Fatimid authorities to counter pro-Twelver influence.1021 CE: al-Hakim disappears mysteriously. Al-Kirmani defends the legitimacy of Imam-Caliph al-Hakim’s rule against Sunni and Twelver critics. The mainstream Fatimid authorities distance themselves from the Druze.c. 1030 CE: Al-Kirmani writes al-Aqwal al-Dhahabiyya ("The Golden Sayings"), summarizing his theological insights.c. 1050 CE: Al-Kirmani is believed to have died.1171 CE: The Fatimid Caliphate falls.1201-1274: Nasir al-Din al-Tusi, Persian intellectual, absorbs many of al-Kirmani’s metaphysical and esoteric principles.Later centuries: Al-Kirmani's works become foundational texts for later generations of Ismaili thinkers, including the Nizari Ismailis and the Tayyibi Ismailis.

Nasir-i Khusraw was a Persian poet, philosopher, and Ismaili missionary whose writings continue to inspire scholars and seekers of wisdom. Born in 1004 CE in Balkh, he initially lived a life of courtly luxury but experienced a profound spiritual awakening through a visionary dream. This led him to renounce his prestigious position and embark on a seven-year journey in search of truth, ultimately finding his answers in the teachings of Ismaili Islam in Cairo under the Fatimid Caliphate.As a da’i of the Fatimid Imam, he sought to spread Ismaili thought upon his return to Khorasan but faced persecution from the Seljuk authorities and religious orthodoxy. Forced into exile in Badakhshan, he spent his remaining years writing, teaching, and guiding his followers. His works—philosophical treatises, poetry, and the Safarnama (travelogue)—provide invaluable insights into medieval Islamic thought and spirituality. This book explores his life, transformation, philosophy, and lasting influence, bringing to life the world he inhabited and the timeless wisdom of his words.Timeline of Nasir-i Khusraw's Life and Key Events:1004 CE: Nasir-i Khusraw is born in Balkh, Khorasan (present-day Afghanistan).Early Life: Raised in a privileged family connected to the Persian bureaucratic class. Immersed in Persian and Arabic scholarship, including the Qur'an, mathematics, astronomy, philosophy (including the works of Avicenna/Ibn Sina), and poetry. Serves in the Ghaznavid and Seljuk courts as a tax collector and administrator.Around Age 40 (c. 1044): Growing dissatisfaction with worldly pleasures and corruption in the courts.1045 CE: Nasir-i Khusraw experiences a transformative dream/vision. A celestial voice commands him to seek knowledge and the path of truth. He resigns from his position and leaves Balkh.1045-1052 CE (Seven-Year Journey):Travels westward from Balkh to Nishapur.​Spends time in Nishapur, engaging in debates with theologians and scholars.​Travels through Persia and Mesopotamia to Baghdad.​Visits Mecca and Medina for the Hajj pilgrimage.​Arrives in Cairo, the seat of the Fatimid Caliphate.​Studies at the Dar al-Ilm (House of Knowledge) in Cairo, embracing Ismaili Islam.​Meets the Fatimid Imam, al-Mustansir Billah, who instructs him to return to his homeland and spread the truth.1052 CE: Returns to Khorasan as a Da'i (missionary) of Ismaili Islam.1052-1077 CE:Begins preaching in Balkh, stirring controversy and facing opposition from Sunni Seljuk authorities and religious orthodoxy.​Flees persecution and is forced into exile.​Finds refuge in the remote mountainous region of Badakhshan (Yumgan), where he establishes a community of followers.​Spends the rest of his life in Badakhshan writing philosophical treatises, poetry (Diwan), and his travelogue (Safarnama).Around 1077 CE: Nasir-i Khusraw dies in Badakhshan.

Qadi al-Numan ibn Muḥammad (d. 974 CE) was one of the most influential figures in the history of the Ismaili movement and the Fatimid Caliphate. As the chief jurist and historian of the Fatimids, his works not only codified the legal foundations of the Ismaili daʿwa but also established a lasting intellectual and theological framework for the community. His magnum opus, Daʿāʾim al-Islām (The Pillars of Islam), remains a cornerstone of Fatimid jurisprudence and continues to be studied by scholars of Ismaili law. Beyond his contributions to law, al-Qāḍī al-Nuʿmān played a critical role in shaping the intellectual traditions of the Fatimids, preserving key theological and historical narratives that defended and legitimized the Imamate. His relationship with the Fatimid Imams, particularly al-Mahdi, al-Qāʾim, al-Manṣūr, and al-Muʿizz, positioned him as a crucial intermediary between the ruling elite and the broader Ismaili community. This podcast explores his life, works, and legacy in detail, covering his legal, theological, and historical contributions. Through an examination of his writings and their impact, we will gain deeper insight into how he helped shape the religious and political institutions of the Fatimid state. He served four successive Fatimid Imams: 1. Al-Mahdi Billah (r. 909–934) – The founder of the Fatimid Caliphate, who laid the ideological and political foundation of the empire. 2. Al-Qāʾim bi-Amrillāh (r. 934–946) – Expanded the Fatimid state and defended its legitimacy against Abbasid and Umayyad opposition.3. Al-Manṣūr Billah (r. 946–953) – Strengthened the Fatimid empire and quelled internal revolts, during which al-Nuʿmān played a crucial role in legal and political matters. 4. Al-Muizz li-Dīnillāh (r. 953–975) – Oversaw the Fatimid conquest of Egypt and the foundation of Cairo. Under his reign, al-Nuʿmān completed Daʿāʾim al-Islām, cementing his legacy. Al-Nuʿmān was not merely a jurist but a trusted advisor and chronicler of the Fatimid state. His proximity to the Imams granted him unparalleled insight into Fatimid governance and theology.

Al-Qadi al-Numan ibn Muhammad (d. 974 CE) was a pivotal figure in the Fatimid Caliphate—a chief jurist, historian, and theologian. As the architect of Fatimid-Ismaili jurisprudence, he authored Daʿāʾim al-Islām and numerous other influential works. He served under four Ismaili Imams:Al-Mahdi Billah (r. 909–934 CE) – Founder of the Fatimid Caliphate; Al-Numan entered Fatimid service under his reign.Al-Qāʾim bi-Amrillāh (r. 934–946 CE) – Fatimid Imam; Al-Numan continued his service.Al-Manṣūr Billah (r. 946–953 CE) – Fatimid Imam; Al-Numan remained a key figure.Al-Muʿizz li-Dīnillāh (r. 953–975 CE) – Fatimid Imam; Al-Numan played a crucial role in shaping Fatimid legal and theological thought.Majalis and Its TeachingsThe Majalis of Qadi Numan, as discussed in this podcast, presents a series of discourses on the expected conduct and devotion of the Imam’s followers. Translated by Professors Jawad Muscati and A. Moulvi, these texts emphasize fundamental themes such as unwavering devotion, sincere love, absolute obedience, and deep reverence for the Imams.A central concept in the Majalis is “amanat”—the duty of fulfilling commitments and returning trusts to the Imams, symbolizing loyalty to God and the Prophet. Rooted in Quranic principles, Majalis serves as a spiritual guide, fostering a sincere and profound relationship with the Imam through faith, obedience, and moral integrity.Teachings Across Different Eras​The Ancient Past (Time of God and the Prophets)​God establishes devotion to Himself, the Prophet, and spiritual leaders as a duty (Majlis 1).​The Prophet Muhammad identifies Ali, Fatima, Hasan, and Husain as his “kith and kin,” whose love is enjoined upon Muslims (Majlis 2).​God commands the return of amanat (trusts/deposits) to their rightful owners (Majlis 3).​God makes a covenant with the momin (believers) (Majlis 5).​The Time of the Imams​The Imams emphasize Wilayat (spiritual authority) and submission to the Imamat (Majlis 1).​Imams such as Abu Jafar Muhammad al-Baqir and Jafar al-Sadiq stress love for the Ahl al-Bayt (Majlis 2).​Imam Jafar al-Sadiq teaches that deposits must be returned, even to enemies (Majlis 3).​Imam Husain ibn Ali describes the varying levels of reward based on love and support for the Imams (Majlis 3).​Imam Jafar al-Sadiq defines friendship and enmity based on a person’s associates (Majlis 12).​Imam Muhammad al-Baqir outlines the qualities of his true followers (Majlis 12).​The Imams are the gates of God (Majlis 6).​Imam Jafar al-Sadiq instructs followers to be “silent propagandists” through righteous deeds (Majlis 7).​The Present Time (Qadi Numan’s Era)​Qadi Numan writes to instruct and guide the followers of the Imam on their duties and conduct.​His teachings emphasize love, respect, and obedience to the Imam.​He underscores the importance of fulfilling amanat, keeping pledges, sincerity, and loving those who love the Imam.​Through anecdotes and reasoned arguments, he seeks to persuade readers to adhere to these principles.The Majalis remains a profound spiritual guide, reinforcing the eternal bond between the Imam and his followers, rooted in faith, loyalty, and ethical responsibility.