The Aga Khan’s Direct Descent from Prophet Muhammad: Historical Proof
The purpose of this article is to present the independent historical documentation that proves (as far as the historical method can show) that Imam Shah Karim al-Husayni is the direct lineal descendant of Prophet Muhammad and Imam ‘Ali ibn Abi Talib in an unbroken line of descent.
More...
/ismailignosis.com/2016/07/09/the-aga-khans-direct-descent-from-prophet-muhammad-historical-proof/
Imam and Imamat
The Nur (Light) of Imamat
The doctrine of Imamat has been central in Shia Islam since the designation by the Prophet Muhammad (s.a.s.) of Hazrat Ali (a.s.) as his successor at Ghadir-Khumm. Among the various interpretations in Shia Islam, the Ismaili Muslims believe in the continuity of the Imamat through a living hereditary Imam descended from Hazrat Ali, through the prophet’s daughter Bibi Fatima (a.s). The current Imam of the Ismailis is His Highness the Aga Khan, who completes his 59th Imamat anniversary as the Ismaili community’s 49th Imam on July 11, 2016. To mark this occasion, we are pleased to provide short selections on the Imamat drawn from numerous writings of historians, theologians, philosophers and poets, Ismailis and non-Ismailis alike. But we begin, on this page, with a short piece prepared for younger readers, followed by a link to other pieces that includes the transliteration and translation of the Munajaat which is recited in many parts of the world specifically for the Imamat Day celebration.
More..
/simerg.com/2016/07/10/the-nur-light-of-imamat/
The doctrine of Imamat has been central in Shia Islam since the designation by the Prophet Muhammad (s.a.s.) of Hazrat Ali (a.s.) as his successor at Ghadir-Khumm. Among the various interpretations in Shia Islam, the Ismaili Muslims believe in the continuity of the Imamat through a living hereditary Imam descended from Hazrat Ali, through the prophet’s daughter Bibi Fatima (a.s). The current Imam of the Ismailis is His Highness the Aga Khan, who completes his 59th Imamat anniversary as the Ismaili community’s 49th Imam on July 11, 2016. To mark this occasion, we are pleased to provide short selections on the Imamat drawn from numerous writings of historians, theologians, philosophers and poets, Ismailis and non-Ismailis alike. But we begin, on this page, with a short piece prepared for younger readers, followed by a link to other pieces that includes the transliteration and translation of the Munajaat which is recited in many parts of the world specifically for the Imamat Day celebration.
More..
/simerg.com/2016/07/10/the-nur-light-of-imamat/
The Necessity of the Imam as an Educational and Spiritual Guide in Isma'ili Islam
Abstract:
The study of religious history is marked by the attempt to attain an accurate understanding of interreligious strife and discord. For example, the development of Ismā’īlī Shī’ism has spanned many centuries and has a multi-faceted history. This includes their educational practices, which have evolved throughout the development of the Ismā’īlī community. Scholars of religion can look at this evolution to understand how scholarship and spiritual education has remained at the forefront of Ismā’īlī development and practice. To best understand Ismā’īlī educational development, I argue that one must first understand the role played by the Imām. In the education of the community the Imām is the sole individual that can lead the believers to true knowledge of the unity of God. The Imāmates of the Aga Khans represent an embracing of the concepts of compassion, tolerance, and the individual dignity of man in a time when spiritual leaders are speaking out in opposition against religious totalitarianism. The Imām plays an invaluable role in the Ismā’īlī community and has been able to evolve educational practices from the beginnings of Ismā’īlism into the modern era. In this paper, I begin by discussing the spiritual role played by the Imām by looking at the doctrine of the Imāmate in Ismā’īlism. I look at both the Qur’ānic justification for to the necessity of an imām as well as how that influences the belief in his inerrancy. I then consider how the Imām works to convey his knowledge and teachings through the Ismā’īlī da’wa, and thus the rest of the Ismā’īlī people, revealing the hierarchical set up of the educational system in the early Ismā’īlī community. I conclude the paper with an inspection of the work of the modern Ismā’īlī Imāms (the Aga Khans) in the educational sphere and reveal the importance it has had in Ismā’īlism.
Location: Emory University in Atlanta, GA
Event Date: Mar 2013
Organization: Southeast Regional Middle East and Islamic Studies Seminar (SERMEISS)
Research Interests:
Religion, Islamic Studies, Ismailism, and Religious Studies
https://www.academia.edu/27282187/The_N ... aili_Islam
Abstract:
The study of religious history is marked by the attempt to attain an accurate understanding of interreligious strife and discord. For example, the development of Ismā’īlī Shī’ism has spanned many centuries and has a multi-faceted history. This includes their educational practices, which have evolved throughout the development of the Ismā’īlī community. Scholars of religion can look at this evolution to understand how scholarship and spiritual education has remained at the forefront of Ismā’īlī development and practice. To best understand Ismā’īlī educational development, I argue that one must first understand the role played by the Imām. In the education of the community the Imām is the sole individual that can lead the believers to true knowledge of the unity of God. The Imāmates of the Aga Khans represent an embracing of the concepts of compassion, tolerance, and the individual dignity of man in a time when spiritual leaders are speaking out in opposition against religious totalitarianism. The Imām plays an invaluable role in the Ismā’īlī community and has been able to evolve educational practices from the beginnings of Ismā’īlism into the modern era. In this paper, I begin by discussing the spiritual role played by the Imām by looking at the doctrine of the Imāmate in Ismā’īlism. I look at both the Qur’ānic justification for to the necessity of an imām as well as how that influences the belief in his inerrancy. I then consider how the Imām works to convey his knowledge and teachings through the Ismā’īlī da’wa, and thus the rest of the Ismā’īlī people, revealing the hierarchical set up of the educational system in the early Ismā’īlī community. I conclude the paper with an inspection of the work of the modern Ismā’īlī Imāms (the Aga Khans) in the educational sphere and reveal the importance it has had in Ismā’īlism.
Location: Emory University in Atlanta, GA
Event Date: Mar 2013
Organization: Southeast Regional Middle East and Islamic Studies Seminar (SERMEISS)
Research Interests:
Religion, Islamic Studies, Ismailism, and Religious Studies
https://www.academia.edu/27282187/The_N ... aili_Islam
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mahebubchatur
- Posts: 734
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Imams - Continuity of Tawil & Ta'lim of Qur'an..
Imams are here to continue the teaching & interpretion ( Tawil & Ta'lim), of Allah's final message (Quran), by giving divine guidance In both religious & material matters - (Din & Dunya -These are inextricable parts of the faith of Islam) -Ismaili constitution
Present Imam said " The role of the Ismaili Imams is a spiritual one; his authority is that of religious interpretation. It is not a political role. I do not govern any land. At the same time, Islam believes fundamentally that the spiritual and material worlds are inextricably connected. Faith does not separate or remove Muslims – or their Imams – from daily, practical matters of family life, business, and other day to day community affairs.
Faith, rather, is a force that should deepen our concern for our worldly habitat, for embracing its challenges, and for improving the quality..)
Imamat day 2016 - Ismaili institution statement included - "For Shia Ismaili Muslims, Imamat is rooted in the concept of divinely inspired guidance.
Directly descended from Prophet Muhammad (peace be upon him and his progeny), Imam provides guidance & direction for the Jamat through Farmans.."
Role of the Imam
The Imam of the Time has a multi-faceted role which includes the spiritual advancement, as well as the improvement of the quality of life of the Jamat. Imam's teaching and interpretation, (ta'lim and ta’wil), guides the path of his murids to spiritual enlightenment and vision.
In temporal matters, the Imam guides "the community" according to the needs of the time.
““According to the Will of my Beloved Grandfather, I am your Hazar Imam. I am your 49th Mawla Mushkil Kusha.”
– Imam Shah Karim al-Husayni Aga Khan IV, (To Jamati Leaders, Geneva, July 12, 1957)
The Noorani family support the work of Imamat and the communities institutions.
"The Ismaili Imamat is a supra-national entity, representing the succession of Imams since the time of the Prophet…
“Two thousand years before creation, Muhammad and ‘Ali were one Light (nur) before God.”
– Imam Ja’far al-Sadiq, (Mohammad Ali Amir-Moezzi, The Divine Guide in Early Shi ‘ism, p. 31
Authority of the Imam
Members of the Ismaili Community recognise the authority of the Imam through giving bayah. This is an act of allegiance & acceptance of the permanent spiritual bond that they have with the Imam of the Time.
This allegiance unites Ismaili Muslims worldwide in their loyalty, devotion and obedience to the Imam, within the Islamic concept of universal brotherhood. It is distinct from citizen responsibilities to their land of abode.
Succession of the Imam
The 49th Imam, Prince Karim Aga Khan, acceded to the Imamat as Imam and Pir in 1957 at the age of twenty upon the passing of his grandfather, Imam Sultan Mahomed Shah. It is the absolute prerogative of the Imam of the Time to appoint his successor from amongst any of his male descendents. Succession to Imamat is by way of nass, meaning designation.

The Office of the Imam
Providing Spiritual Leadership
For Shia Ismaili Muslims, Imamat is rooted in the concept of divinely inspired guidance. Directly descended from Prophet Muhammad (peace be upon him and his progeny), the Imam of the Time provides direction for the Jamat; through Farmans and his network of Jamati Institutions.
The Imam of the Time supports the individual's personal, intellectual and spiritual search and guides the individual to live in accordance with the ethics of the faith.
Supporting Good Governance
In today’s globalised world, diplomatic affairs is an important part of the Imamat institutions. The Imam of the Time holds strong relationships with a large and growing number of heads of states and supra-national organisations.
The vast number of titles, honors and decorations awarded to the Imam speak to the high regard in which he is held, including the title of His Highness, granted to him by Her Majesty the Queen of England.
Showing Compassion and Sharing
Mawlana Hazar Imam’s deep engagement with development is evidenced by the ever growing Aga Khan Development Network, a network of agencies building institutions and delivering essential services by creating schools and hospitals, newspapers and electricity generation plants, and social programmes of all kinds.
Enlightened societies look after their weak and regard wealth as a blessing; a blessing of intellectual, spiritual, material or physical resources with which to be generous.
Building Self-Reliance
A central feature of AKDN's approach to development speaks to a fundamental Muslim value: self-reliance. The design and implementation of AKDN strategies utilise its different agencies to participate in particular settings to help those in need achieve a level of self-reliance and improve their quality of life. This Muslim ethic, demonstrated by the Imamat, discourages dependency which would undermine the dignity of the individual.
Displaying Inclusivity and Pluralism
" Humankind, says the Qur’an, has been created from a single soul, as male and female, communities and nations, so that people may know one another.
In all its endeavours, the office of the Imamat promotes tolerance and embraces difference. It aims to nurture successful civil societies in which every citizen, irrespective of cultural, religious or ethnic differences, can realise his or her full potential."
Present Imam said " The role of the Ismaili Imams is a spiritual one; his authority is that of religious interpretation. It is not a political role. I do not govern any land. At the same time, Islam believes fundamentally that the spiritual and material worlds are inextricably connected. Faith does not separate or remove Muslims – or their Imams – from daily, practical matters of family life, business, and other day to day community affairs.
Faith, rather, is a force that should deepen our concern for our worldly habitat, for embracing its challenges, and for improving the quality..)
Imamat day 2016 - Ismaili institution statement included - "For Shia Ismaili Muslims, Imamat is rooted in the concept of divinely inspired guidance.
Directly descended from Prophet Muhammad (peace be upon him and his progeny), Imam provides guidance & direction for the Jamat through Farmans.."
Role of the Imam
The Imam of the Time has a multi-faceted role which includes the spiritual advancement, as well as the improvement of the quality of life of the Jamat. Imam's teaching and interpretation, (ta'lim and ta’wil), guides the path of his murids to spiritual enlightenment and vision.
In temporal matters, the Imam guides "the community" according to the needs of the time.
““According to the Will of my Beloved Grandfather, I am your Hazar Imam. I am your 49th Mawla Mushkil Kusha.”
– Imam Shah Karim al-Husayni Aga Khan IV, (To Jamati Leaders, Geneva, July 12, 1957)
The Noorani family support the work of Imamat and the communities institutions.
"The Ismaili Imamat is a supra-national entity, representing the succession of Imams since the time of the Prophet…
“Two thousand years before creation, Muhammad and ‘Ali were one Light (nur) before God.”
– Imam Ja’far al-Sadiq, (Mohammad Ali Amir-Moezzi, The Divine Guide in Early Shi ‘ism, p. 31
Authority of the Imam
Members of the Ismaili Community recognise the authority of the Imam through giving bayah. This is an act of allegiance & acceptance of the permanent spiritual bond that they have with the Imam of the Time.
This allegiance unites Ismaili Muslims worldwide in their loyalty, devotion and obedience to the Imam, within the Islamic concept of universal brotherhood. It is distinct from citizen responsibilities to their land of abode.
Succession of the Imam
The 49th Imam, Prince Karim Aga Khan, acceded to the Imamat as Imam and Pir in 1957 at the age of twenty upon the passing of his grandfather, Imam Sultan Mahomed Shah. It is the absolute prerogative of the Imam of the Time to appoint his successor from amongst any of his male descendents. Succession to Imamat is by way of nass, meaning designation.

The Office of the Imam
Providing Spiritual Leadership
For Shia Ismaili Muslims, Imamat is rooted in the concept of divinely inspired guidance. Directly descended from Prophet Muhammad (peace be upon him and his progeny), the Imam of the Time provides direction for the Jamat; through Farmans and his network of Jamati Institutions.
The Imam of the Time supports the individual's personal, intellectual and spiritual search and guides the individual to live in accordance with the ethics of the faith.
Supporting Good Governance
In today’s globalised world, diplomatic affairs is an important part of the Imamat institutions. The Imam of the Time holds strong relationships with a large and growing number of heads of states and supra-national organisations.
The vast number of titles, honors and decorations awarded to the Imam speak to the high regard in which he is held, including the title of His Highness, granted to him by Her Majesty the Queen of England.
Showing Compassion and Sharing
Mawlana Hazar Imam’s deep engagement with development is evidenced by the ever growing Aga Khan Development Network, a network of agencies building institutions and delivering essential services by creating schools and hospitals, newspapers and electricity generation plants, and social programmes of all kinds.
Enlightened societies look after their weak and regard wealth as a blessing; a blessing of intellectual, spiritual, material or physical resources with which to be generous.
Building Self-Reliance
A central feature of AKDN's approach to development speaks to a fundamental Muslim value: self-reliance. The design and implementation of AKDN strategies utilise its different agencies to participate in particular settings to help those in need achieve a level of self-reliance and improve their quality of life. This Muslim ethic, demonstrated by the Imamat, discourages dependency which would undermine the dignity of the individual.
Displaying Inclusivity and Pluralism
" Humankind, says the Qur’an, has been created from a single soul, as male and female, communities and nations, so that people may know one another.
In all its endeavours, the office of the Imamat promotes tolerance and embraces difference. It aims to nurture successful civil societies in which every citizen, irrespective of cultural, religious or ethnic differences, can realise his or her full potential."
To Admin: Ya Ali Madad.
Can you please post the extract of article which appeared yesterday in Ismaili timeline pop up this day.
The last few lines IMAM SMS farman on death of Mukhi ladha/etc ,who gave his hasnabad land to imam hassan Ali shah.
Please do that ,I wish to expand and give explanation of that last 6-7 lines.
Can you please post the extract of article which appeared yesterday in Ismaili timeline pop up this day.
The last few lines IMAM SMS farman on death of Mukhi ladha/etc ,who gave his hasnabad land to imam hassan Ali shah.
Please do that ,I wish to expand and give explanation of that last 6-7 lines.
To Admin: ya Ali Madad.
I asked for search and not an opinion.as it of five lines.this word mentioned to you to quicken the search.
In that IMAM SMS is speaking as FIRST PERSON as GOD/ALI saying I will ( not I will pray/ask).
It's a rare one based on above wordings.
Plseae do the needful.
Please also give your QUL/SAY in a question pending for five days in other topic.
I asked for search and not an opinion.as it of five lines.this word mentioned to you to quicken the search.
In that IMAM SMS is speaking as FIRST PERSON as GOD/ALI saying I will ( not I will pray/ask).
It's a rare one based on above wordings.
Plseae do the needful.
Please also give your QUL/SAY in a question pending for five days in other topic.
THE CONCEPT OF IMAMAT IN THE QUR’AN
Posted on February 26, 2018 by Ismaili Gnostic
https://ismailignosis.com/2018/02/26/th ... the-quran/
Posted on February 26, 2018 by Ismaili Gnostic
https://ismailignosis.com/2018/02/26/th ... the-quran/
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
kmaherali wrote:THE CONCEPT OF IMAMAT IN THE QUR’AN
Posted on February 26, 2018 by Ismaili Gnostic
https://ismailignosis.com/2018/02/26/th ... the-quran/
I think approach of Ismailignosis on subject of Imamat is more liberal than in comparison to some conservative scholars of Heritage.
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
I am posting 2 crucial paragraphs from the article on Imam and Imamat posted by ismailignosis for discussion.kmaherali wrote:You are entitled to your opinion! I would not have posted it if I was that conservative!FreeLancer wrote: I think approach of Ismailignosis on subject of Imamat is more liberal than in comparison to some conservative scholars of Heritage.
Ismailignosis wrote:
This cursory examination of the concept of Imamat in the Qur’an reveals the following features on the Qur’anic idea of imamah or leadership:
God appoints and designates Imams to guide by His Command (amr).
These Imams, identical to the Ulu’l-Amr, command the same authority as the Messenger of God.
Prior to Prophet Muhammad, God appointed the Imams from the families and descendants of previous Prophets, particularly Abraham.
God consistently favoured specific descendants of prior Prophets with the Book, the Wisdom, the Inheritance, the Kingdom, and the Guidance.
As we conclude, it should be noted that the Qur’an mentions in a number of places that the method or custom (sunnah) of God is never altered and remains the same from age to age.
Such is the Custom (sunnah) of God concerning those who passed away before, and never shall you find in the Custom of God any change.
Holy Qur’an 33:62
Points to discuss;
1. God appoints and designates Imams to guide by His command.
2, Prior to Prophet Muhammad, God appointed the Imams from the families and descendants of previous Prophets.
3. Sunnah of God.
Yes these are interesting points to discuss so long as the unseen God is accepted first by you as a reality and not a lie.FreeLancer wrote: Points to discuss;
1. God appoints and designates Imams to guide by His command.
2, Prior to Prophet Muhammad, God appointed the Imams from the families and descendants of previous Prophets.
3. Sunnah of God.
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
BITHHA KEE 'ARSH PE RAKHA HAI TUNE AE WAIZkmaherali wrote:Yes these are interesting points to discuss so long as the unseen God is accepted first by you as a reality and not a lie.FreeLancer wrote: Points to discuss;
1. God appoints and designates Imams to guide by His command.
2, Prior to Prophet Muhammad, God appointed the Imams from the families and descendants of previous Prophets.
3. Sunnah of God.
WOH KHUDA HI KIA JO BANDO SE AITIRAZ KAREY
ALLAMAH IQBAL
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
O Alwaiz/Mulla you have seated God in havens. What we do such God who stay away from humans (creation) not helping.kmaherali wrote:Please translate, thanks.FreeLancer wrote: BITHHA KEE 'ARSH PE RAKHA HAI TUNE AE WAIZ
WOH KHUDA HI KIA JO BANDO SE AITIRAZ KAREY
ALLAMAH IQBAL
It is a taunting couplet. Allamh Iqbal expressed his view saying when God is Rahim wa Rahman why is He not solving problems and difficulties of His creation. I wrote this couplet in context of hunger, malnutrition of children, and difficulties of poor women and senior citizens. Stories can be read or images can be watched on internet and tv.
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
FreeLancer wrote:I am posting 2 crucial paragraphs from the article on Imam and Imamat posted by ismailignosis for discussion.kmaherali wrote:You are entitled to your opinion! I would not have posted it if I was that conservative!FreeLancer wrote: I think approach of Ismailignosis on subject of Imamat is more liberal than in comparison to some conservative scholars of Heritage.
Ismailignosis wrote:
This cursory examination of the concept of Imamat in the Qur’an reveals the following features on the Qur’anic idea of imamah or leadership:
God appoints and designates Imams to guide by His Command (amr).
These Imams, identical to the Ulu’l-Amr, command the same authority as the Messenger of God.
Prior to Prophet Muhammad, God appointed the Imams from the families and descendants of previous Prophets, particularly Abraham.
God consistently favoured specific descendants of prior Prophets with the Book, the Wisdom, the Inheritance, the Kingdom, and the Guidance.
As we conclude, it should be noted that the Qur’an mentions in a number of places that the method or custom (sunnah) of God is never altered and remains the same from age to age.
Such is the Custom (sunnah) of God concerning those who passed away before, and never shall you find in the Custom of God any change.
Holy Qur’an 33:62
Points to discuss;
1. God appoints and designates Imams to guide by His command.
2, Prior to Prophet Muhammad, God appointed the Imams from the families and descendants of previous Prophets.
3. Sunnah of God.
Let us discuss the point mentioned by Ismailignosis in his article Imam and Imamat;
God appoints and designates Imams to guide by His command.
This is a valid and important point in par with Preamble of Ismaili constitution. Any comment.
This discussion has already happened, please read the thread since begining. We can not repeat and turn again round and round. Any post which repeat what is already in this thread will be deleted. Please take a minute to go trough the entire thread first.FreeLancer wrote: Let us discuss the point mentioned by Ismailignosis in his article Imam and Imamat; God appoints and designates Imams to guide by His command.
This is a valid and important point in par with Preamble of Ismaili constitution. Any comment.
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
Please refer to 2nd March post by Karim. He introduced the topic and not me. I just invited him to discuss. Don't be one sided.Admin wrote:This discussion has already happened, please read the thread since begining. We can not repeat and turn again round and round. Any post which repeat what is already in this thread will be deleted. Please take a minute to go trough the entire thread first.FreeLancer wrote: Let us discuss the point mentioned by Ismailignosis in his article Imam and Imamat; God appoints and designates Imams to guide by His command.
This is a valid and important point in par with Preamble of Ismaili constitution. Any comment.
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
When Karim posted that article means it was for debate. The concept of Imamat described by ismailignosis is different from the concept of heritage, this is the reason you deleted my question.Admin wrote:The thread is on Imamat and Karim was right to point out that there is an article on the topic.
What is wrong is to bring again and again ideas which have already been discussed months ago.
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
I wrote;kmaherali wrote:What is the difference?FreeLancer wrote: The concept of Imamat described by ismailignosis is different from the concept of heritage, this is the reason you deleted my question.
Let us discuss the point mentioned by Ismailignosis in his article Imam and Imamat;
God appoints and designates Imams to guide by His command.
This is a valid and important point in par with Preamble of Ismaili constitution. Any comment.
You think Imam is God, where as ismailignosis wrote," God appoints and designate Imams by His command.
ALLAH'S AMR IS IMAM.
You are constantly being made aware that there are two facets to our faith:the Zaher and the Batin as per the Syria Farman that I quoted.FreeLancer wrote: This is a valid and important point in par with Preamble of Ismaili constitution. Any comment.
You think Imam is God, where as ismailignosis wrote," God appoints and designate Imams by His command.
ALLAH'S AMR IS IMAM.
The Constitution is the Zaheri document which is read by non-Ismailis as well. From the Zaher, the Imam is appointed. From the Batin he is unlimited
Ya Ali Madad:
DJ Padhramni n Didar Mubaraki to ALL.
After a nice break.
If one observes the core of MHI DJ Farman to think of faith 24 hours of your faith ( Imaan and not Kriya) .word faith was used and not religion.to be in Ibaadat 24 hours with zikr( 03+48 imams name as option and ethic of faith.
HE IS RAISING THE BAR to move upward to 24x of faithful life over and above regular IN JK and fix time ,location for bandagi( meditation).
Our Ibaadat legacy is mentioned by Imam during prophet times and Fatimid era.
I assume the translator in mumbai took the word faith as dharam in Gujrati instead of IMAAN.
MHI want move into haqiaqti platform not just BUK majlis route but open to all for his Baatin didar, noorani EXPEREINCE n bliss.
10 years -60 years was regular in JK.
MHI know in future ,demand of work , commuting time constraint.
We ISMAILI WILL STILL BE WINNER.to be in FAITH.(IMAAN) to possibly move up or slowly break off the rigidity and rituals of Shariat ( dharam and pranalika).( Beyond the fix time prayers with posturing).
Farman of MHI of DJ does greater say over his Farman made decades ago.
MHI is looking forward to next 30 years.when all temples,mosques,churches would be surely empty with next generation becoming adults.
There are 4 factors in this facet of the Farman.ITREB must try catch MHI wave length to reach this message to jamat(.360 degrees angle)
Bandagi is one the main component of Ibaadat which has broad based definition.
DJ Padhramni n Didar Mubaraki to ALL.
After a nice break.
If one observes the core of MHI DJ Farman to think of faith 24 hours of your faith ( Imaan and not Kriya) .word faith was used and not religion.to be in Ibaadat 24 hours with zikr( 03+48 imams name as option and ethic of faith.
HE IS RAISING THE BAR to move upward to 24x of faithful life over and above regular IN JK and fix time ,location for bandagi( meditation).
Our Ibaadat legacy is mentioned by Imam during prophet times and Fatimid era.
I assume the translator in mumbai took the word faith as dharam in Gujrati instead of IMAAN.
MHI want move into haqiaqti platform not just BUK majlis route but open to all for his Baatin didar, noorani EXPEREINCE n bliss.
10 years -60 years was regular in JK.
MHI know in future ,demand of work , commuting time constraint.
We ISMAILI WILL STILL BE WINNER.to be in FAITH.(IMAAN) to possibly move up or slowly break off the rigidity and rituals of Shariat ( dharam and pranalika).( Beyond the fix time prayers with posturing).
Farman of MHI of DJ does greater say over his Farman made decades ago.
MHI is looking forward to next 30 years.when all temples,mosques,churches would be surely empty with next generation becoming adults.
There are 4 factors in this facet of the Farman.ITREB must try catch MHI wave length to reach this message to jamat(.360 degrees angle)
Bandagi is one the main component of Ibaadat which has broad based definition.
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FreeLancer
- Posts: 180
- Joined: Tue Feb 13, 2018 12:20 pm
Zahir is bright, roshan, visible. things are seen clearly. Where as batin is hidden in darkness, can't see the things clearly resulting every one have his own ragini.kmaherali wrote:You are constantly being made aware that there are two facets to our faith:the Zaher and the Batin as per the Syria Farman that I quoted.FreeLancer wrote: This is a valid and important point in par with Preamble of Ismaili constitution. Any comment.
You think Imam is God, where as ismailignosis wrote," God appoints and designate Imams by His command.
ALLAH'S AMR IS IMAM.
The Constitution is the Zaheri document which is read by non-Ismailis as well. From the Zaher, the Imam is appointed. From the Batin he is unlimited
The important is Preamble of constitution in which Imam has explained the Tenets of ISLAM AND ISMAILISM.
Please make up your mind. Is preamble valid for Ismailis or not? I think copies of Preamble should be provided to non Ismailis so that they can understand the basics of Ismailism and stop calling us infidels or kafirs. The copies of Preamble should be provided to libraries, news paper out lets, to college and university students. If not ITREB, then our college and university students can distribute on their own. There is no harm in that. Lately Imam in his DJ Farmans is urging his followers to be his dai's.
The constitution is on the below link, it is not a hidden document, it as been recognised by several Governments.
http://www.ismaili.net/html/modules.php ... pic&t=8190
http://www.ismaili.net/html/modules.php ... pic&t=8190
Yes the preamble is valid for Ismailis. As MHI has told us in the Syria Farman. There are two modes of interpretation of our faith: the Zaher and the Batin. The Zaher interpretation is visible to everyone- even non-Ismailis and has been stated in the preamble to the Constitution.FreeLancer wrote: Please make up your mind. Is preamble valid for Ismailis or not?
The batin interpretation is only for Ismailis. Of course a person who begins his journey, starts with the Zaher which is laid out in the preamble and then goes to the Batin.
The duality of the Zaher and the Batin is fundamental according to the Farman