I am not sure if this is the best forum to put it in, but here goes.
Addresses of many jamaatkhane are available online. What would happen if a non-Ismaili tried to enter one of the jamaatkhane? (I know there are a number of Westerners, often with no official religious affiliation, who like to go to places of worship of other religions, so this can apply to them.) I know that non-Ismailis are not allowed inside jamaatkhane, but how do Ismailis know who is or is not an Ismaili? How is entrance prevented?
Anecdote: A family friend owns a restaurant in Chicago, and he told us that the Ismailis order a lot of food from him. But he nor his employees are allowed to enter their buildings: they simply drop the food off at the door. My father jokingly teased him about trying to gain entrance anyway, but his friend just smiled and shook his head. This family friend has great respect for all Muslims, and has particular good feelings towards Ismailis - he says they're all very nice people, very community-oriented. (He also caters for Ithna Ashari Shia and Ahmadi functions as well. Such is a wonderful diversity of Muslims in the Chicagoland area!)
Personally, if my entrance into a building is not permitted, I honor that policy. There are always very good reasons for such rules. But the same cannot be said for all people.
Mowla hafiz,
ON
How is entrance of non-Ismailis into jamaatkhane prevented?
JK Entrance Prevention
As Salaam Alaykum,
I think the volunteers who are on duty would recognise the odd people. Besides, a person who smuggles himself in has nothing to gain except satisy his curiosity. Furthermore nothing inappropriate is taking place in Jamatkhanas for us to be concerned about.
I think the volunteers who are on duty would recognise the odd people. Besides, a person who smuggles himself in has nothing to gain except satisy his curiosity. Furthermore nothing inappropriate is taking place in Jamatkhanas for us to be concerned about.
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Alim_virani
- Posts: 5
- Joined: Sun Sep 14, 2003 12:07 am
Perhaps this will clarify the matter
Yam,
1) Specifically, only those who have taken an oath of allegiance to the Imam may enter the JK.
This is not totally unique to Ismailism; most Sufi brotherhoods require some sort of oath before you may pray there. While I can’t remember all the names there are many other places of worship besides masjid, several of which have restricted access.
On the other hand a masjid is universal for all people. Any person may go a pray there, including us.
Why the difference?
Well, imagine you are having a romantic dinner with someone; imagine the setting that you would find ideal. Now imagine a couple of strangers (Nice strangers, but strangers none the less) join you in your romantic dinner. Spiritual prayer is even more private, it’s like confidential intercourse with God.
How many people would feel less spiritual if people, who did not believe, came to observe us pray? Wouldn’t the prayer seem that much less intimate and solemn? We don’t want to turn this sort of prayer into a public event, in the same way you wouldn’t want to turn a private family matter into an open public event.
Now you could always go to a Masjid (which hopefully you do) which has a different type of prayer, and anyone could come along. This type of prayer is different, it’s not intimate, but a sort of declaration, a physical manifestation of a belief (IE I declare that I am a someone who submits to god, and I am going to physically act it out).
2) Any westerner can lie and get into JK, its not that big a deal, its still not public prayer, even if a few people slip thought the cracks. For instance in Syria, there will always be at least two non-ismailis, from the secret police, in JK, keeping an eye on things.
1) Specifically, only those who have taken an oath of allegiance to the Imam may enter the JK.
This is not totally unique to Ismailism; most Sufi brotherhoods require some sort of oath before you may pray there. While I can’t remember all the names there are many other places of worship besides masjid, several of which have restricted access.
On the other hand a masjid is universal for all people. Any person may go a pray there, including us.
Why the difference?
Well, imagine you are having a romantic dinner with someone; imagine the setting that you would find ideal. Now imagine a couple of strangers (Nice strangers, but strangers none the less) join you in your romantic dinner. Spiritual prayer is even more private, it’s like confidential intercourse with God.
How many people would feel less spiritual if people, who did not believe, came to observe us pray? Wouldn’t the prayer seem that much less intimate and solemn? We don’t want to turn this sort of prayer into a public event, in the same way you wouldn’t want to turn a private family matter into an open public event.
Now you could always go to a Masjid (which hopefully you do) which has a different type of prayer, and anyone could come along. This type of prayer is different, it’s not intimate, but a sort of declaration, a physical manifestation of a belief (IE I declare that I am a someone who submits to god, and I am going to physically act it out).
2) Any westerner can lie and get into JK, its not that big a deal, its still not public prayer, even if a few people slip thought the cracks. For instance in Syria, there will always be at least two non-ismailis, from the secret police, in JK, keeping an eye on things.
Role Of JamatKhana
At the foundation stone laying ceremony of the Ismaili Centre Dubai last year on 13th Dec, Mowlana HazarImam made reference to the role of JamatKhana within a broader spectrum of institutions of worship within the Islamic tradition as under.
"At this juncture, perhaps, it would be appropriate to situate one of the functions of the Ismaili Centre in the tradition of Muslim piety. For many centuries, a prominent feature of the Muslim religious landscape has been the variety of spaces of gathering co-existing harmoniously with the masjid, which in itself has accommodated a range of diverse institutional spaces for educational, social and reflective purposes. Historically serving communities of different interpretations and spiritual affiliations, these spaces have retained their cultural nomenclatures and characteristics, from ribat and zawiyya to khanaqa and jamatkhana. The congregational space incorporated within the Ismaili Centre belongs to the historic category of jamatkhana, an institutional category that also serves a number of sister Sunni and Shia communities, in their respective contexts, in many parts of the world. Here, it will be space reserved for traditions and practices specific to the Shia Ismaili tariqah of Islam."
"At this juncture, perhaps, it would be appropriate to situate one of the functions of the Ismaili Centre in the tradition of Muslim piety. For many centuries, a prominent feature of the Muslim religious landscape has been the variety of spaces of gathering co-existing harmoniously with the masjid, which in itself has accommodated a range of diverse institutional spaces for educational, social and reflective purposes. Historically serving communities of different interpretations and spiritual affiliations, these spaces have retained their cultural nomenclatures and characteristics, from ribat and zawiyya to khanaqa and jamatkhana. The congregational space incorporated within the Ismaili Centre belongs to the historic category of jamatkhana, an institutional category that also serves a number of sister Sunni and Shia communities, in their respective contexts, in many parts of the world. Here, it will be space reserved for traditions and practices specific to the Shia Ismaili tariqah of Islam."