That the most spiritual practice and esoteric institution of Ismailism should be performed in what came to be designated as Bayt al-Khayal is not simply serendipitous; it is due to Divine design. Blessed by the Imam-of-the-Time with the practice of Bayt al-Khayal, an Ismaili seeker can enter the \u201CHouse of Imagination\u201D and seek, with an open heart, the elevation of his or her soul which, once graced with illumination through the Light of God, can see clearly through the eye of insight (\u2018ayn al-basira) the Divine signs or imaginal (khayali) theophanic manifestations (tajalliyat) that are shown within one\u2019s \u201Cpersonal world\u201D and which make evident \u2014 and thus, lead to certainty (yaqin) and gnosis (ma\u2018rifa) of \u2014 God as al-Haqq, The Ultimate Truth and Reality (41:53).
Through \u2018ilm al-yaqin (the knowledge of certainty), \u2018ayn al-yaqin (the eye of certainty) and haqqu'l al-yaqin (the truth of certainty), any doubt about the beatific vision/meeting (liqa\u2019) with the Lord (41:53-54) must necessarily be removed from a mu\u2019min-i salik\u2019s heart. Such a heart without any doubt would be in a state of complete spiritual satisfaction (13:28), could no longer be considered intellectually \u201Cblinded\u201D (22:46), and should, therefore, be capable of mystically witnessing one\u2019s Lord. Thus, Reza-Shah Kazemi \u2014 explaining the spirituality of Imam \u2018Ali\u207D\u1D9C\u207E \u2014 writes:
Tajalliyat E Hikmat Pdf 29
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