Bait ul khayal (Isme Azam, Bol, Naksh, Lakshar & Kila)©

History, meaning & significance for Ismaili Muslims

Bait ul Khayal, for Ismaili Muslims is “additional” and “voluntary” spiritual worship &
prayers to seek the blessing and grace of divine enlightenment (Light 1 & Noorani
Dedar3). “Bait” means house. “Khayal” means remembrances, thoughts or thinking.
Bait ul khayal is the worship and prayers of remembrance (contemplation or
meditation) for the grace and blessing of spiritual enlightenment from the Nur1 of the
Imam1. Bait ul Khayal is also called Bandagi which at the present time is performed for
one hour, between the hours of 4 am to 5am. This is followed by the daily morning
congregational prayers for about 30 minutes. Bandali was in the past performed for 5
hours. Bandagi is similar ,but not the same, as the spiritual meditation by Hindus and
Buddhists.

This is explained by the Imam1 as follows “It is not sufficient for us to say our prayers
(Dua). We wish to give a certain amount of time in our lives to concentration, to
thinking to what is the meaning of Allah, and trying to elevate our souls. This is the
meaning of Bandagi.” (February, 1970)”

When you request the Imam that you wish to do this additional worship. Imam of the
time accepts you into Bait ul Khayal. Your request must be with a sincere intention
and commitment. Imam accepts you personally, and gives you spiritual link, called an
Isme Azam (or Bol), to assist you in your search.

For Ismaili muslims, the ultimate purpose of our transitory life on earth is to know
your soul, & to receive the blessings of enlightenment3 is also called Noorani Deedar3.
This grace and blessing are also referred to as receiving the Imams Rahema or
Rahemat.

Imams have assured believers that Bait ul Khayal, is spiritual and has nothing to do
with the worldly matter and the physical world around us. Bandagi is performed at
4am, because at that time all material and worldly activates are at their lowest. Imams
also say that you cannot command the blessings and grace of enlightenment you are
seeking. It is not a right. No one knows when you will get this. But you will know for
sure when you are blessed with it. In performing this worship, you must clear all
worldly and material matters from your mind and thoughts. And you must not be vain
or impatient. You must also be very humble and have faith in your Bayah & to Noor of
Imam-e-Zaman). And most important this worship must be with a clean and pure
intention2. This is called having a pure or clean Niyat2.

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These blessings are possible if a believer respects an follows Imams Farmans, with a
pure Niyat2 and love for Imam e Zaman. Mawlana Hazar Imam said regarding daily
prayers, “It is not only Dua, it is not only presence in Jamatkhana, it is not only service
to Imam and to Jamat; but it is also Ibadat essential in our practice.” (Dakka, 5th
December, 1964). “From time immemorial, Muslims have sought to elevate their
souls, but most Muslims simply say the Namaz and go no further. Namaz is done
quickly and that is all that is done.” (Karachi, February, 1970),

BAIT UL KHAYAL

Historically Bait ul khayal essence has not changed. The form has been changed by the
Imams of the time. For example, reducing the time from 5 hours to one hour today.

There used to be worships of Zikhr and Bandagi in the past. For example, Moto Ka’m
(higher or bigger worship), Ponnoso’nu Ka’m (The seventy-five congregation), Motta
Panjebhai’ (the higher worship of brothers -in-faith) or Kar’e Buzrug (congregation of
grandee- Knowledgably). There were also Bandagi and Zikr congregations4 of
remembrance midnight and early morning.

Bandagi is voluntary, and is difficult and so not for everyone. Imams say that when you
receive this blessing you will know it like you are touching something in front of you.
You will have no doubt. It is spiritual which you will have not experienced or known in
your material and worldly life.

Imam Sultan Muhammad Shah said, “Divine love means you perform haqiqi Ibadat,
and on that moment you become like the Prophet who went to Miraj. Like the miraj,
you elevate your soul to higher realm.” (Bombay, 17th June, 1906). And in a Ginan
which is a Farman. “One who has earned (path of) Haqiqat truth, he and his path is
enlightened.(Eji Haq’su’n haqiqat banda jin’e’re kamai, tin dil bitar band’e hui roshanai
(dedar)

Ashab al-Suffa or Ahl al-Suffa was a generic name given to the group of the Prophet’s
Companions. They lived next to the Mosque of the Prophet in Medina. Many of them
devoted themselves to the spiritual and moral life which was occupied with worship
(Zikhr). Ashab al-suffa laid the early foundation of Islamic spiritualism. (mystism). In
other words, it was the origin of present forms of Zikhr and bait ul khayal. The
prominent members of ashab al-suffa include, Bilal bin Rabah, & Salman al-Farsi,
(Kashf al-Mahjub, p. 81, by Hujwiri).

Quran says of Zikhr5 “Surely, the salat (dua or prayer) keeps (one) away from bad deeds
and evil; and the Zikhr of God is the greatest (highest)” (29:45). Prayers and Zikhr are
both necessary, and Zikhr is the highest form of remembrance and worship5.

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“The practice of keeping vigils at night was widely observed by the Companions in
Medina during the first year of the Hijra, but to such a drastic degree that their
strength began to suffer, so that it had to be curtailed.” (The Concise Encyclopaedia of
Islam (London, 1989, p. 393) by Cyril Glassee

Mawlana Hazar Imam also said, “Islamic history shows that when the prayer (Ibadat)
was forgotten and no importance was attached to this important factor of life, then
Islamic States were ruined.” (Bombay, 11th May, 1961)

Ismaili Muslims continued this practice since that time. When an independent
philosophical trend was perceived in the period of the Abbasid caliph Mamun (d.
218/833), a knot of earnest thinkers began to reconcile the philosophy and religion.
They were the Ikhwan (pl. of akhun) most probably an agency or organ of the Ismaili
Dawa. Members of the Ikhwan as-Safa formed a sort of Masonic Lodge, who lived in
the Lower Mesopotamian river port of Basra; debating on literature, religion,
philosophy and science. The select group kept their proceedings concealed, and
outsiders. The Epistles of the Ikhwan, which they shared were the great treasure house
of Sufic thought. For example, “Know, O brother, that your soul is potentially an angel,
and can become One in actuality if you follow the path of the prophets and the masters
of the divine laws." (Rasail, 4:122), and also "All creation will ultimately return to Him
since He is the source of their very existence, substance, immortality and perfection"
(Rasail, 3:285). Idris Shah writes in The Sufis (London, 1971, p. 340) that,

Quran Know yourself and know god and god created you in his image and closer to
you

“Their individual identity was never established as authors, but their association with
the Sufis is undoubted. Their name – Safa “ This is a assonant with one interpretation
of the word Sufi, which includes the concept of faith, faithfulness, love and friendship,

Imam al-Hakim founded Dar al-Hikmah (House of Wisdom), also known as Dar al-Ilm
(House of Knowledge) in 395/1004, where the sciences including astronomy, logic,
philosophy, mathematics, history, theology, languages and medicines were taught.
The Dar al-Hikmah was founded to facilitate the work of the Ismaili Dawa-Dais. & it
became rapidly a cultural centre. It attracted the students from all parts of the Muslim
world, where the Imam would himself often visit the lecture halls, joining in debates
and granting generous gifts and blessings.

From the picture drawn by Musabbihi and Ibn Tuwayri, both quoted by Makrizi in his
al-Khitat (1:391), it would appear that the majalis al-khassa were attended only by the
Ismaili Muslims. In the others, the lectures read were merely explanations of the
doctrines, which concerned the meaning of Imam, the theological differences
between the Shi’a and Sunni laws and their historical background. In Imam al-Hakim’s

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time, the majalis expanded in an endeavour to reach every group of believers including
visitors to the country and women.

By the end of the 4th/10th century there were also regular assemblies on every
Thursday and Friday for the reading of majalis al-hikmah (lectures on wisdom), which
flourished to its zenith.

Makrizi quotes in his al-Khitat (1:391) al-Musabbihi (d. 420/1029) as giving some
details of these congregations (majalis). According to him, "The Da’i gave many
lectures in the palace, lecturing separately to the adepts, the members of the court,
the common people and strangers. To women, he lectured in the Jam-i Azhar, where
a separate chamber was allotted to the women of the court. The Da’i prepared the
lecture in his house, after being presented its text to the Caliph, a neat copy of the
lecture was prepared.

Imam Sultan Muhammad Shah said, “In the period of (Imam) al-Hakim bi Amrillah, the
Kar’e Buzrug (act of grandee or bait ul khayal) advanced to great extent.” (Karachi, 7th
February, 1951)

We have briefly reviewed historically how the present practice of bait al-khayal
evolved in different modes.

During the Alamut, Post-Alamut and the present periods, the basic Islamic practice of
bait ul khayal is continued by Ismaili Muslims without any break. There are places
where there was no need for Bayat5 ul Khayal because of extensive Zikhr performed
in those areas. In 2018, Imam introduced Bait ul Khayal in Hunzai ( Northern Pakistan
region.

Juga jug gurnar kahetar’e a’wiya, tam’e zikr karo mora bhai (ginan)
“Shah-Pir (Imam1) has been exhorting in every period that, O’ my brothers! You
perform zikr.”

Mawlana Hazar Imam said, “My spiritual children have been performing Bandagi ( Bait
ul Khayal) since centuries in one or another way.” (Kampala, 1972)

Imam Sultan Muhammad Shah said, “The source of annihilation in divinity is not the
Roza (fasting), or Namaz. These are the exoteric worship. The Bandagi that annihilates
you in Divinity is the esoteric Ibadat.” (Poona, 1902)

Imam accepts any Ismaili Muslim into Bait ul khayal after he or she makes a request of
their own free will and voluntarily. The Imam gives them an Isme azam (Bol) & or a
Naksh. They are then also joining the Lashkar of the Imam. They are under the
protection of the Imam.

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LASHKAR & KILA

The word lashkar means garrison and Kila means fort. The garrison are outside the
fort. When the soldiers progress, they can progress to being also inside the fort. This
is now symbolic (spiritual).

Historically when a believer reached the age of 18 years he was bestowed with ism-i
azam by the Imam. He has this entered into the Kila or the fort of the Imam. This is
symbolic and for a spiritual seeking and of that progression

Imam Sultan Muhammad Shah said, “There are two armies of the Imam. When a child
is admitted in the bait ul khayal, his name is lashkar. Those who are young have
entered in the Kila. One is going in lashkar, another in the Kila.” (Nairobi, 21st February,
1937)

ISM-I AZAM - BOL

The word ism (pl. asma) is derived from wasim meaning dyeing or spotting. Another
view suggests that its root is samu meaning elevation or prominence.

Quran says, “And He gave Adam the knowledge of asma” (2:31). In the New
Testament, the Opening sentence of St. John (1:1-3) reads: “In the beginning was the
“word” and the “word” was with God, and the “word” was God.” Paul Brenton writes,
“The “word” represents the very first motion of the Creative Power. The term, “God”
does not here stand for the Absolute, the Great Void, which is the Ultimate of all
things, but for the individualized Creator of a Universe.” Seyyed Hossein Nasr writes in
Ideals and Realities of Islam (London, 1966, p. 142) that, “The Divine Word therefore
performs two functions: it creates and it transmits the Truth.

The world was created by the word and all revelation comes from the word or Logos.
It is also through the word and the power of speech that man returns to God.”

Ali bin Muhammad relates that Imam Jafar Sadik said “Verily, God, the Hallowed, the
Exalted created a name not sounded by letter, nor expressed by word, nor manifested
by body, nor indicated by similitude, nor emblazoned by colours” (al-Kafi, 1:280). Ali
bin Ibrahim narrates Imam Jafar Sadik as saying, “Whoever has worshiped the meaning
apart from the name, he, in reality, has worshipped the One God” (al-Kafi, 1:287).

The Solemn Name (ism-i azam) is a divine word – a vehicle of communication and link
between God and man. It is a Supreme Name, the Unique Name (al-ism al-mufrad),
the Name of Majesty (ism al-jalala).

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Thus, ism-i azam is a solemn link, giving high prominence, vision and knowledge of the
Nur of Allah. It is symbolic with two syllables and four letters “Ba”, this Name is the
link of all the redemptive efficacy of the Divine Word. “God is present in His Name”
say the Sufis. To the degree that, through the conjunction of this Presence and a
serious concentration on the part of the invoker, he finds himself effaced, absorbed in
the One invoked; the zikr becomes God’s zikr alone, in which the invocation, the
invoked and the invoker are one with the One without second. Given its incomparable
grandeur, the invocation of the Supreme Name can only be practical under certain
conditions, with the authorization of the Imam. It may be mentioned that the very
utterance of God’s Name has a tremendous purifying and elevating effect. It provides
a dualistic viewpoint. On one hand, it projects the mind beyond the immediate to what
is abstract and in expressible. On the other hand, it makes the Absolute more tangible
and comprehensive. It encompasses all potentialities and possibilities; it is everything
that was, is, or can yet be. It is Omnipotent and likewise remains undefined.

Imam Sultan Muhammad Shah said of the Bol, “You have a solemn word (ajanpiya janp
i.e. unrepeated repetition), which is not with anyone in the world.” (Zanzibar, 5th Sep.,
1905).

No one except the Imam can give ism-i azam. There are few rare instances when the
Imam had given and authorised Dais and Pirs to give an ism-i azam

It is mentioned in the manuscript of Nur Jahan Badruddin Somani of 1922 that during
the meeting with the Ismaii Mission in Poona on 27th March, 1922, Imam Sultan
Muhammad Shah said, “If any new murid (follower) may ask for the ja’np (ism-i azam),
you must give him the ja’np of Ya Ali or Pir Shah.” Varas Muhammad Rehmu (1860-
1924) of Gwadar was assigned by Imam Sultan Muhammad Shah in 1920 at Karachi to
give ism-i azam to the new converted Zikaris in Baluchistan, Pakistan,

It is also said that some Ismailis in Bombay asked Imam Sultan Muhammad Shah in
1920 that since 1907, he used to come from London to India for gracing deedar5 and
as such they had to wait for many years to have the ism-i azam. The Imam told them
to mutter in his absence any one among the four syllables or tasbih being recited after
the morning Dua, i.e. Ya Allah, Ya Wahab, Ya Ali and Allahu Samad. This and a Farman
Tasbih and a Niyat Tasbih and invocations are recited and performed every day.
Bandagi is also performed in selected other congregations for 15 mins. That is
additional worship.

NAQSH

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The word naksh means an engraving (in heart), pattern, image, stamp, seal or print.
Imams used to give an image, any naksh, with a chalk on the black earthen plate and
showed it to the followers to focus and memorise it in their minds. When meditating
they must visualise the Naksh and day the Bol, and not think of any worldly matters.
Imam says if you do not receive the blessing that is not a failure as that is progress and
getting it is not a right. Therefore, not to stop and continue.

In Iran, one Sufi sect called Nuqtawiya (pointism) was found in 1398 by a certain
Mahmud (d. 1428). He taught his followers the significance of the point (nuqta) as the
building blocks of his symbolic system. Talha al-Shafi (673-748) writes in his Tarikh al-
Islam that,

“Know that all of God’s tawil are in the heavenly books, and all of the secrets of the
heavenly books are in the Quran, and all in the Quran is in Sura Fatihah, and all in the
Sura Fatihah is in the Bismillah, and all in the Bismillah is the “Ba” of Bismillah, and in
the ba of Bismillah is the dot (nuqta) which is beneath the ba. Imam ALI says I am the
dot & the Noor.

Hazrat Ali said, “I am the dot under the ba (Ana nuqtatan ba)” The adherents of the
Nuqtawiya focused in mind the Bismillah for many times. Then they removed other
letters of Bismillah and focused on ba; then they removed during contemplation the
ba and focused only on the dot or point below the ba. This dot or point they applied
in worship as their naksh to be visualize in mind.

“To whom the Lord shows even a dot of the Marifat, he (indeed) annihilates in the
Truth and attains his own Originality.” (Ginan). Ek nuqta marifat kera, murshid jisaku’n
batalav’e; so va’sal hov’e ja’t haqm’e’, asal apaneku’n pav’e (Kalam-e-Mawla, 101)

The naksh is also a solemn link as is an ism-i azam. When Imam Hasan Ali Shah arrived
in India in 1842. The Imam continued the practice of naksh and ism-i azam. In those
days the midnight Ibadat was for four hours, for those who were given the ism-i azam.
For those who had been given naksh, they worshipped and did Bandagi for five hours.

The practice of naksh was very hard and difficult because the worshippers in the
congregation with eyes closed (99.9% of their eyes closed and opened with a thickness
that the hair could hardly pass between the eye-lids)

In the period of Imam Sultan Muhammad Shah, naksh was continued to be given to
the advanced persons after they had received a Bol and requested progression

He would summon each follower near him and showed him the naksh being designed
with chalk on the black earthy plate. When the period of the midnight reduced to one
hour (4 to 5 am), Imam started to give ism-i azam as well as naksh.

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Mawlana Hazar Imam also continued both in till 1960. He gave the slips being written
with naksh to the selected followers. Each follower was told to ponder over the naksh
attentively, and then the Imam took those slips from them.

During his last visit to Dar-es-Salam in 2011, Hazar Imam gave naksh to the persons.
Hazar Imam continues to give Isme Azam and has not said he has discontinued Naksh.
He has said I will give you the Bol and will not be giving you the Naksh today. Therefore,
they both exist and are being continued by the Imam of the time. Only the Imam can
change any religious practice by giving a new Farman which contains his Talim and
Tawil.

ZIKR

The word zikr (pl. azkar), zikra or tazikra is derived from z-k-r appear in 274 verses of
Quran5, means remembrance like Khayal. The most important significance of the first
form of the verb is “thoughts and thinking about” or “calling to mind” with the
remembrance (Khayal) of Allah being the primary focus. Quran says, “and remember
God often” (33:40) and “the remembrance of God makes the heart calm” (13:28).

Ali bin Muhammad bin al-Walid (d. 612/1215) writes in his Taju’l Aqa’id (tr. W. Ivanow,
Bombay, 1936, pp. 56-7) that, “Prayer (salat) is of two kinds. First is the ordinary
prescribed prayer, Namaz, which consists of the recitation of prescribed formulas,
accompanied by special genuflections, prostrations, rotes ceremonies and
invocations. The second form of prayer is spiritual, it is based on high recognition of
the soul and consciousness, and that belongs to the sphere of the “worship by intellect
and wisdom” (al-ibadatu’l ilmiyya). It has nothing to do with any fixed formula, or
prescribed genuflections or prostrations, or any special movements of the body. It can
only be performed in spirit, by remembrance (Khayal), and meditation - concentration
(bi-quwwati’l-irtibad wa shiddati’l muhafaza).

Zikr is generally divided into two branches: the remembrance by tongue (zikr jail, jahri,
alaniya, lisani) and remembrance in the heart (zikr khafi, qalbi). The adept first makes
practice of zikr by tongue, then entered into the zikr by heart. Once a man asked Abu
Uthman al-Hiri, “I remember with tongue, but my heart does not become friend with
the remembrance.” He answered, “Be grateful that one of your limbs obeys and one
of your parts is led aright: may be later your heart too will come into accord.”
(Tadhkirat al-Awliya, Tehran, 1962, 2:59). One who however offers zikr with his tongue
polishes the mirror of his soul, and to purify his Niyat. Remembrance must be by
tongue and Heart. . Bayyezid said, “If the eight paradises were opened in my hut, and
the rule of both worlds were given in my hands, I would not give for them that single
sigh which rises at morning time from the depth of my soul in remembering my longing
for Him” (Tadhkirat al-Awliya, ed. Nicholson, 1905, London, 1:159).“By remembering

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Ali, one gets Ali (because) happiness lays in remembering Ali. If Ali resides clingily and
closely (with us), even then nothing else is (better) than the remembrance of Ali.” (Ali
samar’e Ali paiy’e, Ali samar’e sukh hoir’e; nipat nikat jo Ali vas’e, pann Ali samarann
nahi koir’e )

The Knowledge of man’s spirituality, once felt and assimilated is fully comprehensible
without words, even if it remains inexplicable on the external level, inexplicable that
is to the extent that it must always remain essentially mysterious.

When you receive the grace and blessings of Divine enlightenment (Deedar 3) you will
not only know yourself, and so Know God. You will see and experience the noor of the
Imam e zaman which is not in the present corporal world6. but you will be guided
spiritually and materially in this world and the next. In the Quran Allah assures us that,
to know yourself (soul) is to know God, who is closer to you than your jugular vein, and
God has made you in his Image (Quran)

Mawlana Sultan Mohammed Shah, Imam said of the blessings of divine love and
happiness.

“But as the joys of human love surpass all that riches and power may bring a man, so
does that greater spiritual love and enlightenment, the fruit of that sublime experience
of the direct vision of reality3 which is God's gift and grace, surpass all that the finest,
truest human love can offer. For that gift we must ever pray” (memoirs)

M Chatur -Draft
23 Jan 19

Bibliography – Notes

1. Nur of Imam, and divine authority link

http://www.ismaili.net/html/modules.php?op=modload&name=phpBB2&file
=viewtopic&t=9224
2. Niyat - Ismaili net – link http://ismaili.net/timeline/2018/chatur-nyat.pdf
3. Deedar – link Farmans to give Farmans link http://ismaili.net/source/didar-
meaning.pdf
4. Bandagi congregations histocically include;
a. Ghat gadi’no melo (congregation of 2.15 am), and
b. Noor zahurat’ni gadi (hour of manifestation of the Light (Nur) 1 of Imam
and Allah).
c. Pop vela (The time of blossom - of enlightenment ),
d. Praba noor’no melo (the congregation of the noorani at dawn), and
e. Noor vela (The hour of the Light).
f. Madh ra’t na mela (congregation at midnight)

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5. Quran on Zikhr
a. “And during a part of the night, forsake sleep by it, beyond what is
incumbent on you; may be your Lord will elevate you to an exalted
realm.” (17:79). This confirms also the Tawil and Talim of Imam that
blessings of spiritual enlightenment are a grace and may be given. It is
not a right. The word tahajjud used in the above verse is derived from
hajada means forsaking sleep, be awake or to keep vigil. Quran also says,
b. “Rise in the night except a little. Half of it, or lessen it a little” (73:2-3),
c. “Surely, the rising by night is the firmest way to tread, and most effective
in pronunciation.” (73: 6).
d. While praising the dwellers of the paradise, the Quran says, “They used
to sleep but little at night” (5:17).
e. Hadith - Hadrat Abu Huraira (may Allah be pleased with him) related that
the Holy Prophet (may Allah's blessings and peace be upon him) said:
Allah (The Glorified and the Exalted) says, "Whoever is inimical to one
whom I befriend, is at war with Me. When a servant of Mine approaches
Me through the medium of that which I like best, out of what I have
declared obligatory for him, and continues to advance towards Me
through optional prayers (Nawafil), then I begin to love him. When I
make him My beloved, I become his ears to hear, and his eyes to see and
his hands to grasp, and his feet to walk. When he asks Me, I grant him
and when he seeks My protection I protect him. (Bukhari) (Hadith Qudsi)
f. Ginan (Ginans are also Farmans). (Sajan=Beloved) I am forever ready to
sacrifice my life for the Beloved, That beloved who has so forgotten and
forsaken me If perchance I attain to the Beloved I will spread a silk carpet
in my heart And meet him in a shower of Noor. Never again to thirst for
aught. When a soul become thus love-stricken, the path to
enlightenment become visible to him and he seeks the Imam’s guidance.
The Imam in his benevolence and love for the murid grants him a
personal key to the spiritual universe and the possibility to ascend to that
peak from whence he has potential of vision of Noor of Imamat and the
quenching of that insatiable thirst for love. The key to this spiritual
universe is Bol. The remembrance (dhikr) of this Bol at prescribed time
when the world rests is the essence of Baitul Khayal.
g. “The honor and greatness of a believer lies in his praying at night,” said
Imam Ja’far as-Sadiq.
h. A number of verses in the Holy Qur’an attest to the importance of the
night worship. Allah says, “and part of the night; bow down before Him
and magnify Him through the long night. — 76:26 (tr. Arberry). This verse
of the Holy Qur’an tells us to remember Allah at such a time when others
are asleep.

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