No fundamental problem at all..i have taken baiyat to serve the imam with my tan, man and dhan..he says no black..that means no black...no questions..no arguements...no nothing...
I think the matter of color black and white is clear enough now. On the above quote, all I can say is that I perfer to cleans my mind with any physical issues before I can accept anything with tan/man/dhan from spritual level. I would rather be safe now then sorry later, its just me.
Yes, I am interested in exploring: "do what I say...."
No fundamental problem at all..i have taken baiyat to serve the imam with my tan, man and dhan..he says no black..that means no black...no questions..no arguements...no nothing...
I think the matter of color black and white is clear enough now. On the above quote, all I can say is that I perfer to cleans my mind with any physical issues before I can accept anything with tan/man/dhan from spritual level. I would rather be safe now then sorry later, its just me.
Yes, I am interested in exploring: "do what I say...."
As I've read in other discussions, Ismailism is a very personal faith..we practise it in common, but our beliefs are our own..our relationship to the imam is individual, the form of my relationship with the imam is one where I follow him without any questions or queries since when I gave Baiyat, I took an oath to follow all his farmans...
I am not going to select which farman makes sense to me and which farman doesn't make sense to me..whether that be fashion sense or common sense..he says jump..i jump..i don't even ask how high...
i understand that some of us we have become "intellectual" and thus have to question everything and anything we can to establish our intellect...
i believe when the time is right..Imam himself will allow us to wear black in jamat khana..
It amazes me to no end that when us Ismailies in the western world go clubbing we will make every attempt to meet the club's dress code..(owning one..i know what i speak of)..no sneakers, no dorags, no caps, we shave...and that's a club..but however when we go to Jamat Khana..what we called "house of mowla bapa"..we seem to have an issue with him when he says..no black...but like i say...to each his own..i myself am a sinful being and am in no position to judge what anyone else says..all i can say is that this is how i choose to practise my faith and follow my faith...you are welcome to yours.
The word aswad derived from swd means black, occurring seven times in the Koran (2:187, 3:106, 35:27). In the sense of an original black colour, the word aswad occurs only twice: "When you can tell a white thread from a black on in the light of the approaching dawn" (2:187) and "black mountains" (35:27). The word muswadd (dark-faced) is used in 16:58 and its parallel (43:17) to suggest the darkening of the face in the light of bad news as reflection of grief. Other words generally understood as the colour black or dark hues include ahwa in 87:5. The word hamida in 22:5 means lifeless and is ordinarily taken as black-ended. Another term mudhamm used in 55:64 in the sense of dark green, tending to black.
The word liba’s (pl. lubus or al-bisa) means costume or dress. Another words are libas, malbas, melbas, malbus, labus, labusa, etc. Ornaments and colourful clothes in a simple and decent manner are allowed in Islam, but the Prophet had forbidden the clothes dyed with a Syrian bark, known as qatam. It was boiled in water in an iron pot until the water turned dark black, then the clothes were put in the pot to make it black. In pre-Islamic era, the Arabs used to walk behind a bier, casting away their cloaks as a mark of grief, and put on skirts dyed in qatam. They also carried fire and funeral musical instruments behind the bier. According to Ibn Majah, once the Prophet observed the new Muslims to follow the old Arabian custom, he said, "Are you observing a pagan custom?"
The tradition of wearing black costumes by the mourners was prevalent among the ancient Greeks and Italians, who painted their faces with black colour. The orthodox Christians clad in black colour, mourn for the crucifixion of Jesus during Easter. According to Dictionary of the Bible (New York, 1898, 1:457), "In the New Testament, the black is used symbolically for affliction and death." The Hindus mourn their elders in black clothes or paint them black. The idol of Mata Bhawani is always painted black. The Shi’ite Twelvers wear black clothes in the month of Muharram to mourn the martyrdom of Imam Hussain. Al-Washsha (d. 325/940) writes in Muwashsha (Beirut, 1965, p. 185) that, "In Arab, the widows and scabby women with skin disease (muqarra’at) wore indigo or black costumes." According to Kitab al-Aghani (20:2-9), the Arabic poets wearing black clothes in pre-Islamic and early Islamic periods were called collectively as "the crows of the Arabs" (aghribat al-Arab).
When the Prophet looked the person wearing new clothes, he used to say, "congratulation" (mabarik) or "how nice?" (na’im), but condemned the black dress. Abdullah bin Umru A’as relates that he was wearing once clothes dyed in the qatam bark and went to see the Prophet, who told him to shun such clothes, as that was the colour of the infidels. The Prophet also told him to burn them (Mishkat, no, 4111). Abu Daud quotes Abu Huraira as narrating that once a woman brought her newly born son before the Prophet for giving him a name. The child wore black shirt. The Prophet took the child in his arms when he began to weep, therefore, the Prophet said, "If he will wear such clothes from now, he will continue to weep till grave."
The Koran says, "O children of Adam! Wear your beautiful apparel (zinat) at every time and when attending the mosque" (7:31). Here, God addresses "the children of Adam" i.e. the humankind, which comprises of male and female; that they must dress appropriately in presence of God in the prayer-halls. The most favourite colour of the Prophet was white and said, "It is better to present before God in the mosque in white dress." He also said, "Wear white costume and make shroud of dead body in white cloth. It is most sacred and chosen one" (Tirmizi). Khurshid Ahmad Safdari writes in Taswir-i Karbala (Karachi, 1929, pp. 58-9) that once Imam Jafar Sadik was asked whether the women attired in black clothes could offer prayers. Imam said, "Black clothes are the dress of the hell." The Prophet also is reported to have said, "Do not wear black clothes, since it is the sign of Pharaoh" (Hajr al-Fiqh Bab-i Usuli, p. 58). Imam Jafar Sadik also said, "Wearing dark red and black dress is abominable, especially at the time of offering prayers" (Bihar al-Anwar, 15:56).
Bernard Lewis writes in Race and Color in Islam (London, 1970, p. 101) that, "The idea that black is somehow connected with sin, evil, deviltry and damnation, while white has the opposite associations. Thus in the Quran itself (3:102), we find: "….the day when some faces will become white and some faces will become black. As for those whose faces have become black – will you disbelieve after having believed? Then taste the punishment for the unbelief which you have been showing. But as for those whose faces have become white – in the mercy of Allah will they be, therein to abide." Qalqashandi also cites the Koranic verse (3:102) in his Subh al-a’Sha (Cairo, 1913, 2:8-9) in the course of a discussion of colours, to prove his point that white is good and black is bad colour.
It is described in Kitab al-Burhan (p. 123) that Mukhtar Thaqafi (d. 67/ 687) rose in Kufa to take revenge of Imam Hussain’s blood. The disloyal Kuffans soon gathered in the house of Abdullah bin Masud, who advised, "Prepare one wooden taboot covered with black cloth and wear black clothes and start mourning, so as to get rid of Mukhtar’s wrath." Thus, they came out in the street and took a chair of Tufail bin Ziyad, the perfume seller, and covered it with black cloth, and they also put on black shirts, and named the taboot as taboot-i sakina and began to lament and warded off the danger. It then became a tradition among the Shi’ite Twelvers to wear black clothes during the month of Muharram.
The Abbasid caliph Mansur (d. 158/775) adopted black colour for the officials serving the regime. Ibn Khalduna writes in Muqaaddimah (2:50-51) that, "Black was used for the flags of the Abbasids. Their flags were black as a sign of mourning for the martyrs of their family, the Hashimites, and as a sign of reproach directed against the Umayyads, who had killed them. Therefore, the Abbasids were called "the black ones" (al-musawwidah)." The black colour continued in fashion until caliph Mamun (d. 218/833), who ordered in 201/817 that green should become the official colour. This change was short-lived as black became once again the Abbasid colour in 203/819. Persons disliking this usage sometimes left the imperial service and even departed from the capital. Ibn Athir (8:101) tells us that Hamid bin Abbas (d. 311/923), the Abbasid vizir, to avoid the black costume being a sign of bad omen, left Baghdad in disguise. Kindi (d. 350/960) writes in al-Wulat wal-Qudat (London, 1912, p. 469) that a qadi who refused to wear black. He was threatened and warned that his failure to adhere to the custom would be interpreted as a sign of adherence to the Umayyad cause.
Black is the colour of mourning, condolence and sadness. The Sufis abhor black colour because it is the colour of sadness, depression and despondency. Science of colour involves physics, physiology and psychology. Colour has been used for decorative purposes since prehistoric time. The sun’s light contains colours: read, orange, yellow, green, blue, indigo and violet, but not black because it is opposite the light.
In physics, the colour is a term designating the composition of electromagnetic radiation that is perceivable to human eyes. So far 60 colours have been discovered, each contains light, gases of oxygen, nitrogen or some shades. All colours and their combinations have their individual wavelength in a spectrum of light affecting the eye and eyesight, which, in turn, imprints its effect and causes on the human mind. Therefore, the colours worn by people have subtle effect on their psychology and behaviour. For example, a person who wears mostly clothes of red colour becomes witty, aggressive, easily offended, less tolerant and harsh. It is also symbolically, the colour of sacrifice. White represents light. It is the colour of purity, piety and grace, a symbol of simplicity. Red, orange and yellow colours produce hot and quick temperament. Blue, indigo and violet colours tend to create coolness and diminution of tension. Green is neutral in effect but improves eyesight. Aura, the magnetism or essence, which emanates from all living things, has its colours depicting the condition and characteristic of mind. Muddy or black aura is the sign of weakness or disease or death.
M. Ajmal writes that, "Muslim painters did not paint darkness (black colour). In their painting all is light and colourful. The resplendent sun seems to cover their canvas and paper. There are no dark shades or black shadows haunting the painting like ghosts threatening life with primordial dangers. Their painting is a painting of luminous tints and hues and colours. This again reflects a singularly strange attitude especially to the Western man, for he can wallow in darkness. Darkness and fondness for darkness are typically pagan characteristics. It connotes qualities, which emanate from a state of pre-consciousness. You cannot be conscious and remain in darkness. Darkness is a dragon, which devours distinctions, discriminations and differentiations. Darkness also characterizes a condition of stark individualism, when the individual is sundered from society and finds himself in the grip of absolute helplessness. Modern Western sensibility, which is completely unconnected with Muslim culture cannot appreciate the absence of darkness. It seeks an external representation of the black despair within. But black individualistic despair was no part of Muslim consciousness" (cf. A History of Muslim Philosophy, Germany, 1966, 2:1113-4).
Modern research indicates that the child rapidly perceives the colour. On first year, the child perceives red colour, thus the toys are made mostly in red colour. On second year, he perceives green colour, such as clothes etc. On third year, he perceives yellow colour and on fourth year, the child perceives orange, blue and violate colours. Mrs. Shiun writes that, "Black colour must be kept far since it creates fear in the child." Edward Kallop writes that, "Black is not a colour. It is the absence of all lights. If you have no light, you have no colour, and when you have no colour, you have black."
The perfume is sprayed on the face and chest, not on legs, because the upper part of body perceives it quickly. Hence, the shirts of upper part of body affect the body to great extent. Black is the colour of death and mourning. When people attend a funeral they wear black clothes. On a happy occasion, such as a marriage celebration, people do not wear black dress; it is a sign of bad omen and misfortune.
Mrs. Ethey in California gave a birth of a child on June 3, 1981. The newly born child was weak and ugly having some curious marks on the body. The doctors diagnosed that the child’s mother wore black shirt during pregnancy. The census report of August, 1984 reveals the disease of chest-pain among the women, out of which 78% were the nuns of the churches who used black attires.
Thomas Gilovich and Mark Frank analyzed penalty records of 28 National Football League teams over 17 years. Four teams that were black uniforms and one wearing dark blue were among the 12 most penalized teams. Similarly, the three most penalized teams in the National Hokey League in the same 17 years wore black. This prompted the two psychologists of Cornell University to experiment. Groups of football fans and referees were shown either of two videotapes of a staged football play. In one tape the defensive team wore black; in the other tape, defenders wore white. People who saw the black-uniformed defense rated it far more aggressive and dirty than did those watched white-clothed defenders making same moves. Moreover, when student volunteers were asked to pick five games to play against a competing team, those given black jerseys tended to pick aggressive game like dart-gun duels, while those in white jerseys picked less aggressive ones like golf-putting contests (Reader’s Digest, October, 1990, pp. 81-2).
Extract from "Encyclopaedia of Ismailism" (under printing)
hi.....as i hav heard dat hazar imam doesnt like black color..i think therefore black is not allowed in some jamat kahanas...but yet i m not sure
asif_ashiq_ali wrote:Ya Ali Madad,<BR>Do anyone know that y it is not allowed to us to wear dark and black clothes ? Is their any farman of MHI or SMS about wearing black clothes ?<BR>Plz answer it , i m really waiting 4 ur reply.<BR>or email me the answer my id is <BR>[email protected]<BR><BR>
Many beautiful articles and informations have been posted. I would like to add my thoughht.Our (jamat's) direct contact with Hazar Imam is through our respected Mukhi, Mukhiani, Kamadia, Kamadinai. This being in spiritual sense and in some respect physical sense.Spiritual sense is, they are representative of Hazar Imam and their word when spoken in Jamatkhana on their post, is accepted by Hazar Imam. In Physical sense we see them with our physical eyes and hold their hands and look into their eyes before and whilst we seek their blessings and duas. Just as Prophet Mohamed was commanded to do, toall muslims/followers. As such it is important that these office bearers DO NOT WEAR BLACK CLOTHES. The follow up should be the people who say DUA, Tasbih, Ghatpat etc. In colours- WHITE IS PURE, BLack is opposite. White contains all shades of colours just as Rainbow. whilst BLACK contains no colour. This also applies to AURA of any living beings. whiter the aura will be more pleasant and more reflective of spiritual rays. as the shade changes to darker more it reflects unpleasantness and negative rays. This is scientificaaly proved. AS such in hypothetical terms when Hazar Imam NOOR approaches Mukhi etc in Jamatkhana it stops short of flowing through them if THEY ARE WEARING BLACK CLOTHES. Thus it is Jamat who will loose the benefit. The NOOR pours through them into the JAMAT. Then it is individual in Jamat who may block by wearing negative- black clothes. It is LIKE RAIN. When rain falls on this earth, the water flows all over the earth. Only the clean fertile land with seeds planted will benefit. If the land is covers with negative elements such as stones, rocks and or any hindering material the water will not benefit the. So is our Jamatkhana. The NOOR flows through Mukhi, Kamadia, Mukhiani, Kamadiani at a FULL SPEED UNINTERUPTED and flows to the hearts of MOMINS. Today many officers are wearing BLACK CLOTHES for fashion and also that the dirty spots will not show. People learning BLACK MAGIC (VOODOO) use black clothings and perform this in darkness and at the creamating( shamshaan) site where it is believed that the souls who have not received salvation wonder around.. These souls are tamed and used to perform black magic.
RE- It is our personal faith.
THis applies to spiritual aspects. Our soul's relation to Allah is individual. Our progress is individual and our belief is individual. However our FAITH also preaches brotherhood and sisterhood. This is achievable only through PHYSICAL RELATION. AS a human being we have a responsibility to whole creation. In faith we have responsibility to our brothers and sisters, community. It is every ones responsibility and duty to teach others about the truth and ethics. AS such we can not hide our face in the sand llike an ostrich by saying it is my personal religion. Communicating is an important ability and we shold use it for good reasons.
I grew up being taught that we are Shia Muslims, and its the Ishnashris that wear black.<BR>Its just a colour I feel and why should we be judged for what is o­n the outside when lets say we are singing a ginan, when our voice and faith is so beautiful o­n the inside.<BR>If the Imam has stated this to be wrong, then yes ofcourse it should be done without question, but even the Imam gives reasons behind his words.<BR>Does anyone know what exactly the Imam has said about this black colour? Is there a farman to support it?
someone mentioned that white is pure, we wear it when we marry and also at funerals.
its a plain and simple colour and yes when marrying it would signify purity of the bride (these days very questionable, haha), but at a funeral, it can't be purity...maybe its peace...and that is what we pray for the deceased soul.
At a wedding it can be "peace" within the marriage and future for the couple.
Re Chaturfamily:
RE Farman for black clothes
" Imame Zaman Sultan Mohamed Shah had given a farman in Zanzibar in which he mentioned Ithnaashri wear black Clothes because they want to show the grief for the martyrdom of Imam Hussein. For you, your IMAM HUSSEIN is present in your Hazar Imam that is me. At this time he questioned for whom are you mourning by wearing these black clothes."
This was the farman given in Zanzibar arx 1905. I will try to get the exact date and post it when available.
He has also given a farman to say that Ithnaashari take out a TABUT ( JANAJO) of our grand Father Imam Hussen which is very insulting. How would you feel if someone took out a TABUT of your grand father . This was printed in old Kalame Imame Mubin. In the new one I am not sure.
Could it be true Hazar Imam asks us not to express our mournings in the form of black color. B/c as i understand once the person dies, he/she is part of Ruh Asal. Hence he/she has achieved eternal peace. As i remember, Alwaiz Abu Ali mentioned this in his waiz
Once during deedar, a volunteer had a black scarf on her sleeves b/c her husband had recently died and when Imam (i am not sure Imam Sultan Mohammad Shah or Hazar Imam (Salwat)) saw her, He asked her to remove the patch b/c it was insulting.
I did paraphrased it but my point is we are deen (practise) of "Baatein". As Imam said "intellect".
But on the contrary, my defense of black color is coming from my own fondness of black color. I have to yet hear Imam's farman of not wearing black in the congregation.
nomi786 wrote:But on the contrary, my defense of black color is coming from my own fondness of black color. I have to yet hear Imam's farman of not wearing black in the congregation.
YAM,
Would you go in the physical presence of the Imam in black clothes? HazarImam is always present in JamatKhana as per the following Farman of MSMS and of course we are Batinis and we give more importance to his spiritual presence as opposed to his physical presence.
No. 31 (Precious Pearls)
'Although physically I go away from you, my love, heart and soul are always with Mo'min and these always remain with you, that is in Jamatkhana."
<TABLE cellSpacing=1 cellPadding=3 width="90%" align=center border=0><TBODY><TR><TD class=quote>But o­n the contrary, my defense of black color is coming from my own fondness of black color. I have to yet hear Imam's farman of not wearing black in the congregation.</TD></TR></TBODY></TABLE><SPAN class=postbody><BR>Further to above quote and reply by Kmaherali I would like to clarify that Quran was revealed in ALLAH's WORDS. Prophet Mohamed explained the literal meaning and in some instances batin (inner)meaning depending o­n the listner's capacity. All prophets (S.A.W) followed the same method. Allah has given human beings to choose according to their understanding and capabilities. Prophets dont go into minute details because we as souls have intellect and wisdom. AS for Hazar Imam how many farmans have we followed? WE select what pleases us otherwise we challenge the meaning to fit our own ego. When Hazar Imam gave farman not to keep all eggs in o­ne basket. How many understood what he meant ? Quran is full of EThICAL EXPLANATIONS how many interprete correctly or follow it ?? Propher Mohamed has said in o­ne of his Hadith that wear serene and respectfull clothings when you come for prayers. In Diamond Jubilee Mowlana Sultan Mohahamed Shah advised wear coloured dresses. He meant anything other than white or black. NO o­ne WORE black or white. Present Hazar IMam has refered to hadith and further advised to wear serene and appropriate dress in Jamatkhana. Therre are two Farmans-one in Pakistan and the other in East Africa. In Calgary he advised Missionary to tell the woman to remove the Black Mangal Sutra ( Necklace) and not to wear it again. In Daressalaam Hazar Imam told a mukhi to remove black socks( whilst he was walking with Hazar Imam climbing the stairs. Hazar Imam o­nly gives farman or hidayat it is uipto us to try to understand and obey,. If he gives a strict farman it will be GREAT SIN if we did not follow ;Smoking and drinking is Haraam in Islam. How many follow that farman. In summary it is o­ne's own Iman and faith to understand the essence of our life and soul, and to search what hurts us and what helps us to proceed to our Final destiny.FROM ALLAH WE COME AND TO HIM SHALL WE RETURN.( o­nly if we are clean and pure in essence-(soul). WE have been given many religios obligations and have many practices given to us, but at the same time HE has let us loose to choose. Hazar Imam blesses us to remain regular in our practice. He does not have to say which practices because all has been given to us in past and present by his appoinrtees. It is our responsibility to upheld those practices.</SPAN>
<H1 align=left><FONT size=3><EM>YA ALI MADAD <BR>BLACK COLOR IS THE COLOR OF SORROW. BECAUSE WHEN THERE IS A FUNERAL THE FAMILY OF THE DEATH PERSON ALWAY WEAR BLACK CLOTHES.<BR><BR>THATS WHAT I THINK.<BR><BR>THANK YOU <BR><BR>YA ALI MADAD</EM></FONT></H1>
nomi786 wrote:But on the contrary, my defense of black color is coming from my own fondness of black color. I have to yet hear Imam's farman of not wearing black in the congregation.
YAM,
Would you go in the physical presence of the Imam in black clothes? HazarImam is always present in JamatKhana as per the following Farman of MSMS and of course we are Batinis and we give more importance to his spiritual presence as opposed to his physical presence.
No. 31 (Precious Pearls)
'Although physically I go away from you, my love, heart and soul are always with Mo'min and these always remain with you, that is in Jamatkhana."
To add to that Farman - refer to Oct 1988 Farmans of Mowlana Hazar Imam - to paraphrase - He is Always present in All Jamat Khana's at all times.
can someone please explain why:<BR><BR>a> Hazar Imam sometimes wears tall black hat <BR>b> Why does the Holy Kaaba have a black shroud<BR>c> Here in the UK, Hazar Imam has approved our volunteer uniform (Black trousers for me/and Black trousers or Black Skirt for women)<BR><BR>In my opinion, o­ne needs to use their intellect and keep hearts clean at all times. It doesn't matter what colour you wear<BR><BR>Ya Ali Madad
zeeshan30 wrote:can someone please explain why:<BR><BR>a> Hazar Imam sometimes wears tall black hat <BR>b> Why does the Holy Kaaba have a black shroud<BR>c> Here in the UK, Hazar Imam has approved our volunteer uniform (Black trousers for me/and Black trousers or Black Skirt for women)<BR><BR>In my opinion, o­ne needs to use their intellect and keep hearts clean at all times. It doesn't matter what colour you wear<BR><BR>Ya Ali Madad
Hazar Imam wears shoes inside Jamat Khana...does that mean we too can wear shoes inside Jamat Khana?
in my opinion there are more important things to be concerned about, instead of dwelling on the argument of whether black clothes are accepted in jamatkhana or not!
Hi, every one.
Let me inform you that in UK new uniform of the Ismaili volunteers is now BLACK.
Any one would like to object about it? Please do if you can.
Although I have read many articles about the negative effect of the black colour clothes on human body and mind, I some time wear black suite.
<P>We will have to see if Maula objects to us volunteers wearing black trousers/skirts when he visits us in UK inshallah. In my opinion our good deeds are more important than this argument.<BR>I feel these instances, and quotes of Maulana Sultan Mohd Shah and Hazar Imam have been taken out of context.<BR>Please use your "intellect" guys! come o­n!<BR>To Star Munir: uniform has been approved by National Council (direct orders from Maula). Who are we to object?</P>
Hi,
There was a big objection about it in UK, but no one listens. Even the Al-Waeza Zerina Kamaluddin came from Pakistan to UK and gave the lecture in UK JKs against the black dresses with the evidence of Farman/Ginan and with some other scientific evidence about the neg. effect but no one is ready to understand as they may think they are the best.
No other counters that I am aware got black uniform apart from UK as I been to 23 different countries but only UK got it black.
Dear zeeshan30, Please don’t involve our Imam in it as we all are aware that we don’t ask approval by our Imam for colour of the uniforms.
I am not from UK but I travel very frequently to UK.
I am Sorry to say I will not discuss any more about this topic.
Kasim
Maulana Sultan Mohd Shah told us not to eat rice back in the old days-because he said it was not nutritional and contained low energy.<BR><BR>Now, Hazar Imam tells us, enjoy darbar, play dandia and celebrate with BIRYANI<BR><BR>where does o­ne draw the line?
zeeshan30 wrote:Maulana Sultan Mohd Shah told us not to eat rice back in the old days-because he said it was not nutritional and contained low energy.<BR><BR>Now, Hazar Imam tells us, enjoy darbar, play dandia and celebrate with BIRYANI<BR><BR>where does o­ne draw the line?
Well Hazar Imam has made mukhisaheb of Darkhana take off black socks in Jamat Khana.
Mukhisaheb was Najmuddin Dewji - 1964 - Darkhana Dar es salaam.
Wearing black is forbidden in Nizari Ismailism - not just by the Imams but by our Pirs as well.
shams-will MHI make us volunteers take off our trousers/skirts when we are performing duty at his darbar in the UK? <BR>We will never know under what circumstances MHI made mukhi take his socks off, and you know what they say about chinese whispers!
zeeshan30 wrote:Maulana Sultan Mohd Shah told us not to eat rice back in the old days-because he said it was not nutritional and contained low energy.<BR><BR>Now, Hazar Imam tells us, enjoy darbar, play dandia and celebrate with BIRYANI<BR><BR>where does o­ne draw the line?
When did Hazir Imam ask to celebrate it with "biryani" ??
zeeshan30 wrote:<P>We will have to see if Maula objects to us volunteers wearing black trousers/skirts when he visits us in UK inshallah. In my opinion our good deeds are more important than this argument.<BR>I feel these instances, and quotes of Maulana Sultan Mohd Shah and Hazar Imam have been taken out of context.<BR>Please use your "intellect" guys! come o­n!<BR>To Star Munir: uniform has been approved by National Council (direct orders from Maula). Who are we to object?</P>
Good deeds and bad deeds !! Now who can define what is good and what is bad better then Imam ! I wonder why many people think Tariqa board and Council as infallible. The people over there are just Ordinary human beings not God, and they can be wrong !!!
If there is contradiction between Imam's Farman and words of Some people belonging to any institution...then whom will you follow?
Are we spiritual children of Imam or not?
zeeshan30 wrote:shams-will MHI make us volunteers take off our trousers/skirts when we are performing duty at his darbar in the UK? <BR>We will never know under what circumstances MHI made mukhi take his socks off, and you know what they say about chinese whispers!
How many times we expect MHI to say no no no...It is not some thing new. Even Pirs at the time of Imam Islam Shah have told us in Ginans to avoid black clothers in prayers. Is that difficult task?
ok let me give one example. When Mowlana Hazir Imam became our 49th Imam and gave deedar in Karachi in Karimabad, Imam asked there should be garden or plantation of trees in the colony. (you can see the Farman)
Now do you think that it was some thing very very difficult task to do. When Imam again came next time in the same JK Imam once again reminded that He asked in his previous visit that there should be plantation of trees there ! and if Imam say some Farman it is meant to be followed !
See, if we will do Na Farmani and will use foolish arguments to justify our wishes then do you think Imam will repeat all the time the same thing again and again???
Imam has shown us path. Now its upto us to follow whom? Imam's Farman or some one else.
in my opinion, you people are too "rigid"<BR>and i thought sunni's were bad!<BR><BR>we are supposed to be more broad minded than them<BR><BR>we will have to agree to disagree...!<BR><BR>i wear my volunteer uniform with pride; it does not bother me that my trousers are black<BR>there is no blackness in my heart and thats what matters-and Maula's knows it! period.