The
chiragh-i rawshan is also solemnized for the longevity, prosperity and
blessing of a person who is alive, known as dawat-i baqa. It also
corresponds with the Indian tradition of the hayati majalis. It also
exhorts that the Imam is an Everlasting Guide and Epiphany (mazhar) of
God on earth. The believers must kindle the lamp of Divine Light in their
hearts. Imam Sultan Muhammad Shah also said, “The lamp of the Divine Light
exists in you and your hands. This is spoken metaphorically. This lamp always
exists in you all” (Zanzibar, 13/9/1899).
This
assembly’s purpose is also to reflect upon the unique wisdom of the ayat
al-misbah (the lamp verse) of the Koran (24:35), in which God has compared
His Light with a lamp. On that occasion, the person seeks forgiveness of
his sins, and resolves to lead a virtuous life.
The
tradition of chiragh-i rawshan deeply influenced the religious and
social life of the Ismailis. It executed an ideal platform of the Ismailis for
centuries, who were scattered in different villages of Afghanistan, Tajikistan,
Northern Areas of Pakistan and other regions of Central Asia. It reflects an
illustration of impermeable unity of the Ismailis in past.
It
is said that an Ismaili dai of Badakhshan, called Sayed Yakut Shah visited Iran
in 1253/1837 to see Imam Hasan Ali Shah in Mahallat. The Imam is reported to have
accorded him permission to launch proselytizing mission in Gilgit and Hunza,
including retention of the tradition of chiragh-i rawshan.
Pir
Sabzali (1884-1938) had been in Badakhshan during his travel in Central Asia in
1923. He participated the majalis-i chiragh-i rawshan in a
village, and seriously noted the defective content of the Chirag-nama being
recited in its rites. He pointed out and promised to provide them its approved
copy from the Recreation Club Institute. Later, a good copy was sent in 1924
from Bombay.
It
is still practised with same spirit, vein and devotion. Muhammad Jamal Khan
(1912-1976), the Mir of Hunza had written a letter to the Imam on September 4,
1965 regarding the fate of chiragh-i rawshan. In his reply of September
30, 1965, the Imam declined the request submitted to abandon the tradition of chiragh-i
rawshan.
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