Imam and Imamat

[zznoor]

MY PERSONAL VOTE IS FOR ALI. WHICH TAKES CARE OF ALL NAME OF THE GOD AND 49 NAMES OF IMAM.

And what about Allah and teaching of Muhammad?
Or Muhammad also dead. Kyle Khalas!

[zznoor]

Correction read



And what about Allah and teaching of Muhammad?
Or Muhammad also dead. Khel Khalaas!

[zznoor]

Admin

We are the Ibn ul Waqht of the Prophet (PBUH)

Can any body explain, what this means

[Admin]

It means that the Prophet (PBUH) said that we should live according to our times and not in the past .

Under this thread where we are discussing of Imamat according to Ismailism, we will not waste time convincing anyone about living according to the present time and according to the instructions of our Holy Prophet (PBUH) to do so.

[tret]

To tret:Ya Ali Madad.
there are tribal sufi folk singers Sunni who are in Rajasthan,India, they sing sufi qawwalis.
I have heard them live n may be also there on youtube.
All their qawwali are centered around the word ALI.
When they get into trance while singing the word originally written as Allah in their text n composition comes out as ALI ALI.
at that time their vocal chord is taken over none other than ALI.

That is what speculative philosophy is, which is different that our tariqa. Most of these qawali songs are written by ismailie Da'is and Pirs, if you pay attention. Ismailies on the other hand follow and submits to the guidance and farameen of the Imam of the time at each epoch.

Besides, there are differences in the concept of tawhid and wahdat between what sufi order believes and ours, which deserves it's own topic of discussion.

[tret]

Admin

We are the Ibn ul Waqht of the Prophet (PBUH)

Can any body explain, what this means

It means ullul-Amr.

[tret]

There is a saying of Hazarat Ali which states that a learned person lives even after his death whereas an ignorant is dead even when he is alive.

Very beautiful. The focus and emphasis of all the Imams were/are on knowlege.

[kmaherali]

Ya Ali Madad.
the word used of MHI was traditions relating to objects n arte facts of those periods for and not in particular to saying of past Imam.
The best of ismailism is they have living Imam and Ibadat to praactice n feel n see reality.
We do have traditional material of inspiration n cultures.
I have said strength which come from a Living Imam n inspiration out of farmans n speeches are more valid n useful to us.

Our inspiring traditions include the Ginans, poetry-Qasidas, sayings of the past Imams and the Prophet, Ismaili theology and philosophy. In one of the Farmas MHI referred to Ginans as a wonderful tradition which we should hold from generations to generation. Therfore they are not dead but living. MSMS once said that Pir Sadardin will be alive as long as his Ginans are recited.

Of course we must follow what the present Imam tells us but at the same time we should not discard the past especially about matters which have not been addressed by him.

[agakhani]

There is hadith which clarify even more::

*I have left two things with you. As long as you hold to them and follow them, then you will not go the wrong way. They are the Book of Allah (Quran) and 'ROPE OF IMAMA" ( Imamat ) and they will remain together til the day of judgement ( kayamat) *
Now ask yourself are you follow this two things? if not then your khel is also khalaas!
* NOT EXACT WORDING OF THAT HADITH.

[nuseri]

To:zznnor:Ya Ali madad.
if you have little wisdom and common sense.
Just statement from world living entity in last two week are.
David cameroon on radical shariati that they are monsters and not muslim
any from president Obama that they are a evil brand.
In the same period a Canadian minister said 'We are fortunate to have Ismailis in our country.


It physically show the effect of right n wrong happened 1350 years back.
Truth can never be hidden.
Sharaiti may be following the Dead Prophet.
We also follow him from Quran along with Imam E mubeen.
Please debate with with mentor why the true meaning of the word id distorted.
Ismailis are enjoying near heaven status n spirit.
Shariatis are branded hell like word as evil,monster,disaster.

In today time heroes of just 30 year back like authors of computer languages like Cobol,Fortan,foxpro look s from a dead era.
Imagine writing on hear say n quack who could understand one simple word.to a guide for human fro their agraves.
What is the size in a car when one want drive n reach destination ahead and not backward.
the size of front transparent windscreen and rear view mirror.
please can any one tell me the basic ratio in relation to its sizes.?

AAP SALAM TO MARHUM HO GAYEE.
NA SAMAJO NE BARBADI TI DASTAN DIKHA RAHE HAI.
JO USKE HAQIQAT AUR IMAAN TO SAMAJE.
WOH TO AL ALI HO GAYE AUR JANNAT BANA RAHE HAI.

If anyone worth its salt.
I am ready to debate in todays reality.
which is solid reflection of past good n rubbish.
DEAD MAN TELLS NO TALES OR SHOW DIRECTION.

[tret]

One thing which is important is to not mix politics with religion [or rather faith]. That's what MHI has emphasized all the time.

Now if we want to have an intellectual conversation, we need to discuss the doctrine of sunnah vs Ismaili rather than what's happening around the world politically.

[Admin]

This thread is for discussion on Imamat only. Please bear that in mind in future posts.

Admin

[fayaz006]

Just understood 1 more Quranic ayat about "The Imam" as it would relate to all time not just after prophet Mohammad.

13:7 Verily you are a Warner. For every people there is a guide.

The ayat mentions a guide as in singular for every people.

The prophet has said "I am a Warner.... you are "the guide" O Ali. After me, the rightly-guided shall be guided by you".
"Three things were revealed to me regarding Ali; he is the leader of Muslims, the guide of the pious and the chief of the radiantly devout." "Gazing upon Ali is an act of worship"

The above mentioned hadiths were taken from Justice and Remembrance by Reza Shah-Kazemi.

[a_27826]

Just understood 1 more Quranic ayat about "The Imam" as it would relate to all time not just after prophet Mohammad.

13:7 Verily you are a Warner. For every people there is a guide.

The ayat mentions a guide as in singular for every people.

some people translate 013:007 differently.

013:007 innama anta munthirun walikulli qawmin hadin

013:007 You are a warner and a guide to every people

013:007 You are a warner and every people has its guide

can anybody explain how can a same verse be translated differently?

[fayaz006]

a_27826 wrote

Just understood 1 more Quranic ayat about "The Imam" as it would relate to all time not just after prophet Mohammad.

13:7 Verily you are a Warner. For every people there is a guide.

The ayat mentions a guide as in singular for every people.

some people translate 013:007 differently.

013:007 innama anta munthirun walikulli qawmin hadin

013:007 You are a warner and a guide to every people

013:007 You are a warner and every people has its guide

can anybody explain how can a same verse be translated differently?

To be honest I've never seen the first transliteration. The Quran consistently define the prophet as a Warner not a Guide but that doesn't mean that the question you asked is any less valid.

[a_27826]

a_27826 wrote

Just understood 1 more Quranic ayat about "The Imam" as it would relate to all time not just after prophet Mohammad.

13:7 Verily you are a Warner. For every people there is a guide.

The ayat mentions a guide as in singular for every people.

some people translate 013:007 differently.

013:007 innama anta munthirun walikulli qawmin hadin

013:007 You are a warner and a guide to every people

013:007 You are a warner and every people has its guide

can anybody explain how can a same verse be translated differently?

To be honest I've never seen the first transliteration. The Quran consistently define the prophet as a Warner not a Guide but that doesn't mean that the question you asked is any less valid.

Arberry, Pickthall, Yusuf Ali does the first translation, that is the Prophet is a warner and a guide to every people.

however Palmer, Shakir, Sher Ali, Hilali-Khan, Khalifa, Rodwell, Sale do the second translation that is the Prophet is the Warner and every people has its Guide

[Admin]

In an interview in French by Caroline Pigozzi in Paris Match dated 3 February 2005, Mowlana Hazar Imam said:

"The Imam is a transitory being, who forms a link between the past and the future".

[Admin]

Imam and Initiation

http://www.ismaili.net/intervue/i671015.html

"Notre religion est ésotérique, comprenez-vous Elle est une perpétuelle initiation. Rien n'est imposé, pas même la prière à heure fixe: ce qui importe, c'est l'esprit. "

Our religion is esoteric, do you understand? It is a perpetual initiation. Nothing is imposed, not even the prayer at fix hour: what is important is the spirit"

"...nous recommandons de prier à 4 heures du matin. Je sais, dans la vie moderne, c'est difficile... C'est pourtant à cette heure que l'esprit est le mieux libéré des choses de ce monde. "

"...we recommend to pray at 4am. I know, in modern life, this is difficult... But it is at that time that the spirit is best freed from matters of this world."

[kmaherali]

Quoting a paragraph from Dua'm you asked for;

I knew what written in the Daimul Islam about Imamat. Remember that this work was addressed to the entire Muslim Umma, hence it must be considered as a Zaheri document of faith just like our constitution.

We cannot expect batini statements such as Imam is God in such a work. That is for the Jamat only.

Being a MA'SUM he supposed not to but, he makes the rules and breaks the rules.

Is this from the Daimul Islam or from your imagination. I don't believe Qadi Numan wrote this.

Answer;
My point is if Mowla Ali's sons and Imam ja'far sadiq's sons attended prayers with other Muslims in masjid/JK, why not Hazar Imam's sons in JK.

Now we have made a 360 degree turn.

You are now suggesting that the present Imam must take guidance from history! This is absurd and ridiculous! Each Imam acts according to his time. When I stated this before you accused me of twisting facts.

You are messed up!

Mowla Ali attended burial of Bibi Fatimah.

What is the proof of that? Anyone can make that kind of statement.

You seem to have more confidence in the obscurities of history 1400 years ago thaan the lives of the 48th and 49th Imams.

[salimkhoja786]

Quoting a paragraph from Dua'm you asked for;

I knew what written in the Daimul Islam about Imamat. Remember that this work was addressed to the entire Muslim Umma, hence it must be considered as a Zaheri document of faith just like our constitution.

We cannot expect batini statements such as Imam is God in such a work. That is for the Jamat only.

Being a MA'SUM he supposed not to but, he makes the rules and breaks the rules.

Is this from the Daimul Islam or from your imagination. I don't believe Qadi Numan wrote this.

Answer;
My point is if Mowla Ali's sons and Imam ja'far sadiq's sons attended prayers with other Muslims in masjid/JK, why not Hazar Imam's sons in JK.

Now we have made a 360 degree turn.

You are now suggesting that the present Imam must take guidance from history! This is absurd and ridiculous! Each Imam acts according to his time. When I stated this before you accused me of twisting facts.

You are messed up!

Mowla Ali attended burial of Bibi Fatimah.

What is the proof of that? Anyone can make that kind of statement.

You seem to have more confidence in the obscurities of history 1400 years ago thaan the lives of the 48th and 49th Imams.

When you knew why you wasted your time to know it again. Qadi Noaman no where has written that DUA'M IS FOR PUBLIC ONLY AND NOT FOR ISMAILIS.
Infact Imam Moiz offered a prize for those who will remember Dua'm by heart. Dua'm was written on instructions by Imam Moiz. Karim your tactics has always been as I understand you 'is two way track'. For example;
This is for public, this is for specials.
This is for westerners, this is for easterners.
This is a farman, this is a speech.
This Imam said, this pir said.
This is zahiri, this is batini.
This is sufi tariqa, this is Ismaili tariqa
This pir said, this syed said.
Is Shah Karim Imam of all or just limited Ismilis. If he is Imam of all then why this and that. Is he neglecting 7 billion souls if all souls are from him?
Preamble is word and farman of Imam, Ismailis should follow it in true spirits.
My quote 'he makes rules and break rules' was reply for your separate question which you related deliberately with Qadi Noaman for nothing to confuse readers, and I know this is your usual practice.
For presence of Mowla Ali at burial of bibi Fatimah read history. Do not distort the historical facts just to prove your point. Was history not included in IIS curriculum?
Regarding Mowla Ali's sons and Imam Ja'far's sons who attended prayers with common Muslims in Masjid/JK, what Imam has to learn from history for that fact. Do not twist my statement stay on course. Is not our every Imam called Ali?

[kmaherali]

When you knew why you wasted your time to know it again.?

What I did not know was what the Qadi said about the actions of the Imam. Remember you said that I was ignoring what the Qadi said and was only focussing on Tusi. So I wanted to know what Qadi said about the actions of the Imam and not Imamat itself!

Qadi Noaman no where has written that DUA'M IS FOR PUBLIC ONLY AND NOT FOR ISMAILIS.
Infact Imam Moiz offered a prize for those who will remember Dua'm by heart. Dua'm was written on instructions by Imam Moiz. Karim your tactics has always been as I understand you 'is two way track'. For example;
This is for public, this is for specials.
This is for westerners, this is for easterners.
This is a farman, this is a speech.
This Imam said, this pir said.
This is zahiri, this is batini.
This is sufi tariqa, this is Ismaili tariqa
This pir said, this syed said.

Everything in esoteric philosophy and understanding is not explicit, otherwise there would be no difference between the exoteric/esoteric faiths. I did never assume that the Qadi's work was not for Ismailis. It is primarily for the general public and Ismailis who are batini will have a deeper sense than what has been projected.

Esoteric wisdom is always based on the context. You cannot readily apply statements made in the public domain to the Jamat. The Jamat being continuously exposed to the esoteric doctrines of faith vis Dua, Farmans, Ginans and Qasidas are expected to have a deeper understanding of the faith than a non-Ismaili.

Why would the Imam send a Talika to the Jamat when the Memoirs was published if Ismailis were considered equal to non-Ismailis?

Is Shah Karim Imam of all or just limited Ismilis. If he is Imam of all then why this and that. Is he neglecting 7 billion souls if all souls are from him?
Preamble is word and farman of Imam, Ismailis should follow it in true spirits.?

Shah Karim is the Imam for the entire world but the world does not recognise him as such otherwise everyone would be Ismailis! Most Muslims do not have the capacity of understanding Shia Theology, infact they don't even consider him a Muslim! Who said we should not follow the preamble?

My quote 'he makes rules and break rules' was reply for your separate question which you related deliberately with Qadi Noaman for nothing to confuse readers, and I know this is your usual practice.

As I said before, I wanted to know what the Qadi said about the Imam's actions.

For presence of Mowla Ali at burial of bibi Fatimah read history. Do not distort the historical facts just to prove your point. Was history not included in IIS curriculum??

I have no information about the burial of Bibi Fatimah and who attended. If you have please provide it here. Thanks. You have a tendency to imagine things in history as opposed to reality.

Regarding Mowla Ali's sons and Imam Ja'far's sons who attended prayers with common Muslims in Masjid/JK, what Imam has to learn from history for that fact. Do not twist my statement stay on course. Is not our every Imam called Ali?

So did I twist anything when I said that you are suggesting that the Imams should learn from the past? You are saying it again!

[kmaherali]

Is not our every Imam called Ali?

Every Imam being called Ali means that they bear the same Noor. That does not mean that every Imam must behave like Ali. Each Imam lives in his own time and age and hence Imams will differ in their actions.

[salimkhoja786]

Is not our every Imam called Ali?

Every Imam being called Ali means that they bear the same Noor. That does not mean that every Imam must behave like Ali. Each Imam lives in his own time and age and hence Imams will differ in their actions.

Right, each Imam lives in his own time and age, that's why according to time he changes his farmans. So a murid has to follow what he guides and not what were the orders in karta, treta, or duapur yugs. we were not present at that times. By gone are by gone.

[salimkhoja786]

When you knew why you wasted your time to know it again.?

What I did not know was what the Qadi said about the actions of the Imam. Remember you said that I was ignoring what the Qadi said and was only focussing on Tusi. So I wanted to know what Qadi said about the actions of the Imam and not Imamat itself!

Qadi Noaman no where has written that DUA'M IS FOR PUBLIC ONLY AND NOT FOR ISMAILIS.
Infact Imam Moiz offered a prize for those who will remember Dua'm by heart. Dua'm was written on instructions by Imam Moiz. Karim your tactics has always been as I understand you 'is two way track'. For example;
This is for public, this is for specials.
This is for westerners, this is for easterners.
This is a farman, this is a speech.
This Imam said, this pir said.
This is zahiri, this is batini.
This is sufi tariqa, this is Ismaili tariqa
This pir said, this syed said.

Everything in esoteric philosophy and understanding is not explicit, otherwise there would be no difference between the exoteric/esoteric faiths. I did never assume that the Qadi's work was not for Ismailis. It is primarily for the general public and Ismailis who are batini will have a deeper sense than what has been projected.

Esoteric wisdom is always based on the context. You cannot readily apply statements made in the public domain to the Jamat. The Jamat being continuously exposed to the esoteric doctrines of faith vis Dua, Farmans, Ginans and Qasidas are expected to have a deeper understanding of the faith than a non-Ismaili.

Why would the Imam send a Talika to the Jamat when the Memoirs was published if Ismailis were considered equal to non-Ismailis?

Is Shah Karim Imam of all or just limited Ismilis. If he is Imam of all then why this and that. Is he neglecting 7 billion souls if all souls are from him?
Preamble is word and farman of Imam, Ismailis should follow it in true spirits.?

Shah Karim is the Imam for the entire world but the world does not recognise him as such otherwise everyone would be Ismailis! Most Muslims do not have the capacity of understanding Shia Theology, infact they don't even consider him a Muslim! Who said we should not follow the preamble?

My quote 'he makes rules and break rules' was reply for your separate question which you related deliberately with Qadi Noaman for nothing to confuse readers, and I know this is your usual practice.

As I said before, I wanted to know what the Qadi said about the Imam's actions.

For presence of Mowla Ali at burial of bibi Fatimah read history. Do not distort the historical facts just to prove your point. Was history not included in IIS curriculum??

I have no information about the burial of Bibi Fatimah and who attended. If you have please provide it here. Thanks. You have a tendency to imagine things in history as opposed to reality.

Regarding Mowla Ali's sons and Imam Ja'far's sons who attended prayers with common Muslims in Masjid/JK, what Imam has to learn from history for that fact. Do not twist my statement stay on course. Is not our every Imam called Ali?

So did I twist anything when I said that you are suggesting that the Imams should learn from the past? You are saying it again!

In my previous quotation from Dua'm, Qadi Noaman clearly wrote that Imams are creation of Allah. They live amongst human beings to guide them.
Obviously Imams are in human forms therefore their actions should be understandable to followers. For actions of Imam you can read," Almasabih fi asbaatil Imamah" by Dai Hamiduddin Kirmani.
Imam frequently uses phrases like Al hamdulillah and Insha Allah in farmans. Once I quoted the farman and you replied, "Imam as a pir used these phrases". This is what I wanted to high light of your changing the track. Either pir said or Imam said!! At present piratan is samit. Farmans are made by Imam and not pir.
Imam does not have to learn from past. Let me make my question easier for you. Are children of Hazar Imam Ismaili Muslims or not?

[ShamsB]

When you knew why you wasted your time to know it again.?

What I did not know was what the Qadi said about the actions of the Imam. Remember you said that I was ignoring what the Qadi said and was only focussing on Tusi. So I wanted to know what Qadi said about the actions of the Imam and not Imamat itself!

Qadi Noaman no where has written that DUA'M IS FOR PUBLIC ONLY AND NOT FOR ISMAILIS.
Infact Imam Moiz offered a prize for those who will remember Dua'm by heart. Dua'm was written on instructions by Imam Moiz. Karim your tactics has always been as I understand you 'is two way track'. For example;
This is for public, this is for specials.
This is for westerners, this is for easterners.
This is a farman, this is a speech.
This Imam said, this pir said.
This is zahiri, this is batini.
This is sufi tariqa, this is Ismaili tariqa
This pir said, this syed said.

Everything in esoteric philosophy and understanding is not explicit, otherwise there would be no difference between the exoteric/esoteric faiths. I did never assume that the Qadi's work was not for Ismailis. It is primarily for the general public and Ismailis who are batini will have a deeper sense than what has been projected.

Esoteric wisdom is always based on the context. You cannot readily apply statements made in the public domain to the Jamat. The Jamat being continuously exposed to the esoteric doctrines of faith vis Dua, Farmans, Ginans and Qasidas are expected to have a deeper understanding of the faith than a non-Ismaili.

Why would the Imam send a Talika to the Jamat when the Memoirs was published if Ismailis were considered equal to non-Ismailis?

Is Shah Karim Imam of all or just limited Ismilis. If he is Imam of all then why this and that. Is he neglecting 7 billion souls if all souls are from him?
Preamble is word and farman of Imam, Ismailis should follow it in true spirits.?

Shah Karim is the Imam for the entire world but the world does not recognise him as such otherwise everyone would be Ismailis! Most Muslims do not have the capacity of understanding Shia Theology, infact they don't even consider him a Muslim! Who said we should not follow the preamble?

My quote 'he makes rules and break rules' was reply for your separate question which you related deliberately with Qadi Noaman for nothing to confuse readers, and I know this is your usual practice.

As I said before, I wanted to know what the Qadi said about the Imam's actions.

For presence of Mowla Ali at burial of bibi Fatimah read history. Do not distort the historical facts just to prove your point. Was history not included in IIS curriculum??

I have no information about the burial of Bibi Fatimah and who attended. If you have please provide it here. Thanks. You have a tendency to imagine things in history as opposed to reality.

Regarding Mowla Ali's sons and Imam Ja'far's sons who attended prayers with common Muslims in Masjid/JK, what Imam has to learn from history for that fact. Do not twist my statement stay on course. Is not our every Imam called Ali?

So did I twist anything when I said that you are suggesting that the Imams should learn from the past? You are saying it again!

In my previous quotation from Dua'm, Qadi Noaman clearly wrote that Imams are creation of Allah. They live amongst human beings to guide them.
Obviously Imams are in human forms therefore their actions should be understandable to followers. For actions of Imam you can read," Almasabih fi asbaatil Imamah" by Dai Hamiduddin Kirmani.
Imam frequently uses phrases like Al hamdulillah and Insha Allah in farmans. Once I quoted the farman and you replied, "Imam as a pir used these phrases". This is what I wanted to high light of your changing the track. Either pir said or Imam said!! At present piratan is samit. Farmans are made by Imam and not pir.
Imam does not have to learn from past. Let me make my question easier for you. Are children of Hazar Imam Ismaili Muslims or not?

Have you read the will of Imam Sultan Mohammad Shah??

Until we have a farman from hazar Imam that Piratan is Samit- Hazar Imam is our Shah and our Pir.

Somehow you have this impression that your interpretation of Ismailism is correct and all the rest of us are idiots.

Shams

[kmaherali]

In my previous quotation from Dua'm, Qadi Noaman clearly wrote that Imams are creation of Allah. They live amongst human beings to guide them.
Obviously Imams are in human forms therefore their actions should be understandable to followers. For actions of Imam you can read," Almasabih fi asbaatil Imamah" by Dai Hamiduddin Kirmani.?

Since you have read the work why don't you give highlights from it like I gave highlights from Tusi. If you are saying that the actions of the Imam should be understandable, then explain the Imam stealing books according to the Memoirs.

Imam frequently uses phrases like Al hamdulillah and Insha Allah in farmans. Once I quoted the farman and you replied, "Imam as a pir used these phrases". This is what I wanted to high light of your changing the track. Either pir said or Imam said!! At present piratan is samit. Farmans are made by Imam and not pir.
Imam does not have to learn from past. Let me make my question easier for you. Are children of Hazar Imam Ismaili Muslims or not?

The Imam is both the Pir and the Shah. That has not changed. He makes Farmans in the capacity of the Pir and hence prays for us. That has not changed.

[salimkhoja786]

I have read the will, farmans and I know well history of MSMS. I know Imam is also pir, you did not understood my point. When Imam makes a farman in what capacity he does, obviously as a Imam and not a pir.
My argument with Kmaherali is that when I quoted farman of Hazar Imam in which he used the words like Al Hamdulillah and Insha Allah, he replied at that time that Imam said these phrases in capacity of pir and not as Imam and that is my objection.
Shams ji, what is your opinion, In what capacity Imam delivers farman? As a Imam or pir.

[Admin]

Hazar Imam delivers Farmans in both capacity. He makes Farmans as Imam and then in the same Farman he explains it as Pir. This is why you can read in Farmans sentences like "what does your Imam mean? He means that ...."

So that part is as Pir.

To understand the concept, it helps to have read the Farmans made when Noor-e-Imamat appears in a person different from the person where the Noor-e-Piratan appear (don't have a heart attack immediately please Mazhar/khoja/sameer/etc..., I know you are not familiar with the concept)

For example Imam Aga Hassanali Shah would while sitting on the takhat, ask Pir Aga Ali Shah to convey a Farman to the Jamat presnt. Pir Aga Ali Shah would convey that this is what the Imam has asked me to convey. Then he will add: Let me explain to you what it means and he would give a Farman in continuation as Noor-e-Piratan. (Ok now you can have your heart attack!)

[kmaherali]

For example Imam Aga Hassanali Shah would while sitting on the takhat, ask Pir Aga Ali Shah to convey a Farman to the Jamat presnt. Pir Aga Ali Shah would convey that this is what the Imam has asked me to convey. Then he will add: Let me explain to you what it means and he would give a Farman in continuation as Noor-e-Piratan. (Ok now you can have your heart attack!)

There is a phrase in our tradition:

"Ma na Farman nae Baap nu Bol" or "Imamnu bol ne Pirnu vachan".

Meaning: the Imam issues the bol and the Pir translates it into a Farman understandable by the murids.

[kmaherali]

The Ismaili Imamat

http://iis.ac.uk/about-us/ismaili-imamat

The last in the line of the Abrahamic family of revealed traditions, Islam emerged in the early decades of the seventh century. Its message, addressed in perpetuity, calls upon a people that are wise, a people of reason, to seek in their daily life, in the rhythm of nature, in the ordering of the universe, in their own selves, in the very diversity of humankind, signs that point to the Creator and Sustainer of all creation, Who alone is worthy of their submission.* It was revealed to Prophet Muhammad (s.a.s.) in Arabia from where its influence spread rapidly and strongly, bringing within its fold, in just over a century after its birth, inhabitants of the lands stretching from the central regions of Asia to the Iberian peninsula in Europe. A major world religion, Islam today counts a quarter of the globe's population among its adherents, bound to their faith by the affirmation of the witness that there is no divinity except God, and Muhammad is His messenger.**

Muslims are those who submit to God. They are a community of the middle path, of balance, which is taught to avoid extremes, to enjoin good and forbid evil, using the best of arguments. Such a community eschews compulsion, leaves each to their own faith and encourages all to vie for goodness: it is the nobility of conduct which endears one in the sight of God. In its pristine sense, Islam refers to the inner struggle of the individual, waged singly and in consonance with fellow believers, to engage in earthly life, and yet, to rise above its trappings in search of the Divine. But that quest is only meaningful in tandem with the effort to do good for the kin, the orphan, the needy, the vulnerable; to be just, honest, humble, tolerant and forgiving.(2)

The spiritual dimension of Islam varies from individual to individual according to their inner capacities as conditioned by the external environment. Equally, in the collective domain, a divergence of views has persisted since the demise of the Prophet among the pious and the learned, on what constitutes the best community. The very comprehensiveness of the vision of Islam, as it has unfolded over time and in a multiplicity of cultures, has rendered a monolithic conception of the ideal society difficult. Nevertheless, whatever the cultural milieu in which Islam takes root, its central impulse of submission to the Divine translates into patterns of lifeways and acts of devotion, which impart a palpable impress of an Islamic piety to whichever spheres Muslims occupy.

Shia Islam: Historical Origins

Within its fundamental unity, Islam has elicited, over the ages, varying responses to its primal message calling upon man to surrender himself to God. Historically, these responses have been expressed as two main perspectives within Islam: the Shia and the Sunni. Each encompasses a rich diversity of spiritual temperaments, juridical preferences, social and psychological dispositions, political entities and cultures. Ismailism is one such response integral to the overall Shia perspective which seeks to comprehend the true meaning of the Islamic message, and trace a path to its fulfilment.

All Muslims affirm the unity of God (tawhid) as the first and foremost article of the faith, followed by that of Divine guidance through God's chosen messengers, of whom Prophet Muhammad was the last. The verbal attestation of the absolute unity and transcendence of God and of His choice of Muhammad as His Messenger constitutes the shahada, the profession of faith, and the basic creed of all Muslims.

During his lifetime, Prophet Muhammad was both the recipient of Divine revelation and its expounder. His death marked the conclusion of the line of prophecy, and the beginning of the critical debate on the question of the rightful leadership to continue his mission for the future generations. The debate ensued as a result of the absence of consensus, in the nascent Muslim community, on the succession to the Prophet.

A variety of viewpoints on the nature of the succession continued to be expressed before being consolidated into systematic doctrine, propounded by legal scholars and theologians, towards the end of the ninth century. From the beginning, however, there was a clear distinction of views on this matter between those, known as Shi‘at Ali or the "party" of Ali, who believed that the Prophet had designated Ali, his cousin, as his successor, and those groups which followed the political leadership of the caliphs. These latter groups eventually coalesced into the majoritarian, Sunni branch, comprising several different juridical schools.

In essence, the Sunni position was that the Prophet had not nominated a successor, as the revelation, the Quran, was sufficient guidance for the community. Nevertheless, there developed a tacit recognition that the spiritual-moral authority was to be exercised by the ulama, a group of specialists in matters of religious law, the shariah. The task of the ulama came to be understood as that of merely deducing appropriate rules of conduct on the basis of the Quran, the Hadith or the Prophetic tradition and several other subordinate criteria. The role of the caliph, theoretically elected by the community, was to maintain a realm in which the principles and practices of Islam were safeguarded and propagated.

The Shia or "party" of Ali, already in existence during the lifetime of the Prophet, maintained that while the revelation ceased at the Prophet's death, the need for spiritual and moral guidance of the community, through an ongoing interpretation of the Islamic message, continued. They firmly believed that the legacy of Prophet Muhammad could only be entrusted to a member of his own family, in whom the Prophet had invested his authority through designation. That person was Ali, Prophet Muhammad's cousin, the husband of his daughter and only surviving child, Fatima, and his first supporter who had devoutly championed the cause of Islam and had earned the Prophet's trust and admiration. Their espousal of the right of Ali and that of his descendants, through Fatima, to the leadership of the community was rooted, above all, in their understanding of the Quran and its concept of qualified and rightly guided leadership, as reinforced by Prophetic traditions. The most prominent among the latter were part of the Prophet's sermon at a place called Ghadir Khumm, following his farewell pilgrimage, designating Ali as his successor, and his testament that he was leaving behind him "the two weighty things", namely the Quran and his progeny, for the future guidance of his community.

Among the early Shia were the pious Quran readers, several close Companions of the Prophet, tribal chiefs of distinction and other pious Muslims who had rendered great services to Islam. Their foremost teacher and guide was Ali himself who, in his sermons and letters, and in his admonitions to the leaders of the tribe of Quraysh, reminded Muslims of his family's right, in heredity, to the leadership for all time "as long as there is among us one who adheres to the religion of truth".

The Shia, therefore, attest that after the Prophet, the authority for the guidance of the community was vested in Ali. The Sunni, on the other hand, revere Ali as the last of the four rightly-guided caliphs, the first three being Abu Bakr, Umar and Uthman. Just as it was the prerogative of the Prophet to designate his successor, so it is the absolute prerogative of each Imam of the time to designate his successor from among his male progeny. Hence, according to Shia doctrine, the Imamat continues by heredity in the Prophet's progeny through Ali and Fatima.

Evolution of Communities of Interpretation

In time, the Shia were sub-divided. The Ismailis are the second largest Shia Muslim community. The Ismailis and what eventually came to be known as the Ithna ashari or Twelver Shia parted ways over the succession to the great, great grandson of Ali and Fatima, Imam Jafar as-Sadiq, who died in the year 765 CE. The Ithna asharis transferred their allegiance to as-Sadiq's youngest son Musa al-Kazim and after him, in lineal descent, to Muhammad al-Mahdi, their twelfth Imam who, they believe, is in occultation and will reappear to dispense perfect order and justice. Led by mujtahids, the Ithna asharis are the largest Shia Muslim community, and the majority of the population in Iran.

The Ismailis gave their allegiance to Imam Jafar as-Sadiq's eldest son Ismail, from whom they derive their name. Throughout their history, the Ismailis have been led by a living, hereditary Imam. They trace the line of Imamat in hereditary succession from Ismail to His Highness the Aga Khan, who is their present, 49th Imam in direct lineal descent from Prophet Muhammad through Ali and Fatima.

There was also divergent growth among the Sunnis. From the early decades, various embryonic systems of law began to emerge in response to concrete situations of life, reflecting initially the influence of regional custom in the way the Quran was interpreted. Eventually, these were consolidated into four major schools, which came to command the allegiance of the majority of Sunni adherents.

The history and evolution of Islam, thus, witnessed the growth of different communities of interpretation with their respective schools of jurisprudence. However, whatever the differences between the Shia and the Sunni or among their sub-divisions, they never amounted to such fundamental a divergence over theology or dogma as to result in separate religions. On the other hand, in the absence of an established church in Islam and an institutionalized method of pronouncing on dogma, a proper reading of history reveals the inappropriateness of referring to the Shia-Sunni divide, or to interpretational differences within each branch, in the frame of an orthodoxy-heterodoxy dichotomy, or of applying the term "sect" to any Shia or Sunni community.

Principles of Shi‘ism

The essence of Shi‘ism lies in the desire to search for the true meaning of the revelation in order to understand the purpose of human existence and its destiny. This true, spiritual meaning can never be fettered by the bounds of time, place or the letter of its form. It is to be comprehended through the guidance of the Imam of the time, who is the inheritor of the Prophet's authority, and the trustee of his legacy. A principal function of the Imam is to enable the believers to go beyond the apparent or outward form of the revelation in search of its spirituality and intellect. A believer who sincerely submits to the Imam's guidance may potentially attain the knowledge of self. The tradition attributed to both the Prophet and Imam Ali: "He who knows himself, knows his Lord", conveys the essence of this relationship between the Imam and his follower. The Shia thus place obedience to the Imams after that to God and the Prophet by virtue of the command in the Quran for Muslims to obey those vested with authority.

The succession of the line of prophecy by that of Imamat ensures the balance between the shariah or the exoteric aspect of the faith, and its esoteric, spiritual essence. Neither the exoteric nor the esoteric obliterates the other. While the Imam is the path to a believer's inward, spiritual elevation, he is also the authority who makes the shariah relevant according to the needs of time and universe. The inner, spiritual life in harmony with the exoteric, is a dimension of the faith that finds acceptance among many communities in both branches of Islam.

Intellect and Faith

The intellect plays a central role in Shia tradition. Indeed, the principle of submission to the Imam's guidance, explicitly derived from the revelation, is considered essential for nurturing and developing the gift of intellect whose role in Shi‘ism is elevated as an important facet of the faith. Consonant with the role of the intellect is the responsibility of individual conscience, both of which inform the Ismaili tradition of tolerance embedded in the injunction of the Quran: There is no compulsion in religion.

In Shia Islam, the role of the intellect has never been perceived within a confrontational mode of revelation versus reason, the context which enlivened the debate, during the classical age of Islam, between the rationalists who gave primacy to reason, and the traditionalists who opposed such primacy without, however, denying a subordinate role for reason in matters of faith.

The Shia tradition, rooted in the teachings of Imam Ali and Jafar as-Sadiq, emphasizes the complementarity between revelation and intellectual reflection, each substantiating the other. This is the message that the Prophet conveys in a reported tradition: "We (the Prophets) speak to people in the measure of their intelligences". The Imams Ali and Jafar as-Sadiq expounded the doctrine that the Quran addresses different levels of meaning: the literal, the alluded esoteric purport, the limit as to what is permitted and what is forbidden, and the ethical vision which God intends to realise through man, with Divine support, for an integral moral society. The Quran thus offers the believers the possibility, in accordance with their own inner capacities, to derive newer insights to address the needs of time.

An unwavering belief in God combined with trust in the liberty of human will finds a recurring echo in the sermons and sayings of the Imams. Believers are asked to weigh their actions with their own conscience. None other can direct a person who fails to guide and warn himself, while there is Divine help for those who exert themselves on the right path. In the modern period, this Alid view of Islam as a thinking, spiritual faith continues to find resonance in the guidance of the present Imam and his immediate predecessor. Aga Khan III describes Islam as a natural religion, which values intellect, logic and empirical experience. Religion and science are both endeavours to understand, in their own ways, the mystery of God's creation. A man of faith who strives after truth, without forsaking his worldly obligations, is potentially capable of rising to the level of the company of the Prophet's family.

The present Imam has often spoken about the role of the intellect in the realm of the faith. Appropriately, he made the theme a centrepiece of his two inaugural addresses at the Aga Khan University: "In Islamic belief, knowledge is two-fold. There is that revealed through the Holy Prophet and that which man discovers by virtue of his own intellect. Nor do these two involve any contradiction, provided man remembers that his own mind is itself the creation of God. Without this humility, no balance is possible. With it, there are no barriers. Indeed, one strength of Islam has always lain in its belief that creation is not static but continuous, that through scientific and other endeavours, God has opened, and continues to open, new windows for us to see the marvels of His creation".

Muslims need not be apprehensive, he said, of these continuing journeys of the mind to comprehend the universe of God's creation, including one's own self. The tendency to restrict academic inquiry to the study of past accomplishments was at variance with the belief in the timeless relevance of the Islamic message. "Our faith has never been restricted to one place or one time. Ever since its revelation, the fundamental concept of Islam has been its universality and the fact that this is the last revelation, constantly valid, and not petrified into one period of man's history or confined to one area of the world."

Crossing the frontiers of knowledge through scientific and other endeavours, and facing up to the challenges of ethics posed by an evolving world is, thus, seen as a requirement of the faith. The Imam's authoritative guidance provides a liberating, enabling framework for an individual's quest for meaning and for solutions to the problems of life. An honest believer accepts the norms and ethics of the faith which guide his quest, recognises his own inner capacities and knows that when in doubt he should seek the guidance of the one vested with authority who, in Shia tradition, is the Alid Imam of the time from the Prophet's progeny



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