Baya'h Bayah - A covenant and contract

[mahebubchatur]

Bay‘ah is a contract & a covenant between every Ismaili Muslim (or murid), and the Imam of the Time.

Bayah literally means “buying/selling”, a two-way contract that includes a commitment from the murid and a acceptance by the Imam give guidance by giving Farmans and Blessimgs.

When offering Bayah , the murid commits his allegiance, devotion, and obedience (walayah). In accepting the Bayah, the Imam of the time agreed to give the Imam’s material and spiritual, Farmans , (including intercession, blessings, and purification).

Bay‘ah gives very murid the right to access and receive Imam’s teachings, interpretations guidance, & blessings. These are given by the Imam in the Form of Farmans.

"You perform bay‘ah, but you must first understand it’s meaning and then offer bay‘ah. When you offer me bay‘ah it means that you extend your hand to me with a promise…He who obeys me and promises to follow me after offering me Bay‘ah , I also give him my promise that I shall hold his hand in the Hereafter. The trials and tribulations of the Day of Judgment are very frightening and painful. I will keep him away from this. "
Imam Sultan Muhammad Shah Aga Khan III,
(Manjewadi, October 31, 1903, quoted in Kamaluddin Ali, Practices and Ceremonies)

" Since bay‘ah is a two-way contract involving both the murid and the Imam, only those who have given bay‘ah to the Imam of the time have access to private discursive spaces and private religious practices offered by the Imam in the Jamatkhanah, while those who do not give this bay‘ah are not privy to them. This only makes logical sense because every single Ismaili ritual practice performed in the Jamatkhanah is an expression and an enactment of the Imam-murid relationship, a relationship that only exists through bay‘ah. The act of bay‘ah indicates that a person accepts the Ismaili Imam as his or her spiritual master and guide and accordingly, only after this acceptance does it become appropriate to access the Imam’s guidance. It simply makes no sense for someone who has not given bay‘ah to participate in the Jamatkhanah practices. Accessing the Jamatkhana practices without giving bay‘ah to the Imam is similar to walking into a store and stealing products without paying for them, or trying to access prescription drugs from the pharmacy without having the doctor’s prescription.

It is incumbent upon the parents that they should first make their children my murid through the performance of bay‘ah…Those who have not offered bay‘ah they have not signed to accept our faith. Just as you sign on an agreement in your business and in other dealings, similarly, through bay‘ah, I take a signature from your soul.
Imam Sultan Muhammad Shah Aga Khan III,
(Kutch Nagalpur, November 27, 1903)


Bay‘ah as a religious practice goes back to the lifetime of Prophet Muhammad and the Qur’an mentions it in numerous verses (48:10, 16:91, 48:18, and 60:12) in which the believers give bay‘ah to the Prophet Muhammad when they become his followers or reaffirm their loyalty to him. The Qur’an stipulates that the Prophet should only provide guidance, blessings, and intercession to people after they give him their bay‘ah. The Ismailis have continued this Qur’anic protocol of bay‘ah throughout their history:


BAYAH

BISMILLA HIR REHMANIR RAHEEM.
ASH-HADU AN LA ILAHA ILLALLAH
WA ASH-HADU ANNA MOHAMMEDAN RASOOLULLAH
WA ASH-HADU ANNA ALI-YUN AMIRIL MOMINEEN ALIYULLAH

I DECLARE AND ACCEPT THAT MOWLANA HAZAR IMAM SHAH KARIM AL-HUSAYNI IS THE LORD OF THE AGE, THE IMAME ZAMAN, AND MY SPIRITUAL MASTER. I PROMISE TO BE ABSOLUTELY OBEDIENT AND LOYAL TO HIM. HAI ZINDAH - QAYAM PAYA".


Dua part 4 - if you don't honour and respect your Bayah (promise and covenant), with Imam e Zaman then the Loss is ours (48:10)

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[mahebubchatur]

Bay‘a Baya'h

(Arabic; derived from ba-ya-‘a, meaning ‘to sell’ or ‘clasp hands’).

A practice rooted in Arab tradition and the practice of Prophet Muhammad. It is also mentioned in the Holy Qur’an (see 48:10, 48:18, and 60:12) and defined as an oath of allegiance, an act by which a certain number of people, individually or collectively, recognise the authority of an individual.

Thus, the bay‘a of a Caliph was the act by which an individual was proclaimed and recognised as the head of the Muslim State. In many Muslim traditions, the meaning of bay‘a is to offer oneself to a spiritual master, pir, murshid, or shaykh in exchange for spiritual knowledge and guidance.

In Shi‘i contexts, the word is used for the oath of allegiance to the Imam by his followers. In the Shi‘i Ismaili tradition, it is the acceptance of the permanent spiritual bond between the Imam and the murid, uniting all Ismaili Muslims worldwide in their loyalty, devotion and obedience to the Imam within the Islamic concept of universal brotherhood.

[swamidada_1]

[quote="mahebubchatur"]Bay‘ah is a contract & a covenant between every Ismaili Muslim (or murid), and the Imam of the Time.


ASH-HADU AN LA ILAHA ILLALLAH
WA ASH-HADU ANNA MOHAMMEDAN RASOOLULLAH
WA ASH-HADU ANNA ALI-YUN AMIRIL MOMINEEN ALIYULLAH


Note:
Please correct the following pronunciation of Kalimah Paak (Shahadah). Even in JK it is recited wrong.

ASH HADU AL LA ILLAHA ILALLAH
WA ASH HADU ANNA MUHAMMADAR RASUL LALLAH
WA ASH HADU ANNA ALIYAN AMIRAL MU'MINEENA ALIYULLAH

In first line it is not ASH HADU AN BUT ASH HADU AL.....
In second line it is not MUHAMMADAN BUT MUHAMMADAR....
In third line need more attention, it is not ALIYUN AMIRIL... BUT ALIYAN AMIRAL MU'MINEENA ALIYULAH.



]

[kmaherali]

There is a related thread:

http://www.ismaili.net/html/modules.php ... highlight=

Code of Conduct for the Followers of the Imam by Qadi al-Nu'man

Majlis 5 - FULFILMENT OF THE TERMS OF BAYAT WITH THE IMAMS

pdf:

https://drive.google.com/file/d/1-xQ9IM ... Ook8o/view

[swamidada_1]

In early 50's to late 60's, Ismailia Association Pakistan published some books and the book 'Al Kitab ul Himma fi Aadabi Ataba' Al A'immah' (code of conduct for followers of Imams), written by Qazi Noaman was translated by Professor Jawad al Musqati and published by Ismailia Association in 1954.

[mahebubchatur]

Another related Thread

http://www.ismaili.net/html/modules.php ... pic&t=4546

[mahebubchatur]

A related Thread

http://www.ismaili.net/html/modules.php ... opic&t=697

[mahebubchatur]

An article on giving Allegiance -Bayah

Hasan-i Sabbah gave his oath of allegiance to Fatimid Imam al-Mustansir bi’llah

Posted by Nimira Dewji


Hasan-i Sabbah was born in Qum, in Persia, into a Twelver Shi’i family in the mid-1050s. His family migrated to Rayy, an important centre of Shi’i learning in Persia, where Hasan received his early education. Shortly after the age of seventeen, Hasan was introduced to Ismaili teachings by the local da’i Amira Darrab. Subsequently, Hasan learned more about Ismaili doctrines from several local da’is , eventually converting to the Ismaili tradition. He gave his oath of allegiance to the Fatimid Imam-Caliph al-Mustansir bi’llah (r. 1036-1094) through the chief da’i of Persia, Abd al-Malik b. ‘Attash, in Ramadan 472 AH (May-June 1072). Ibn Attash appointed Hasan to a post in the da’wa, instructing him to go to Fatimid Cairo to further his education in Ismaili doctrines. Hasan arrived in Egypt in 1078, spending three years there, first in Cairo and then in Alexandria.

During his time in Cairo, Hasan witnessed the numerous political and economic crises that the Fatimid state was experiencing due to internal conflicts and strife. Sources disagree whether or not Hasan met Imam al-Mustansir bi’llah. However, the historian Rashid al-Din Fadl (d.1318), who compiled detailed accounts of the community of the Alamut period (1090-1256), states “Hasan met the Imam and sought his permission to conduct the da’wa. According to Rashid al-Din, the Imam informed Hasan that Hazrat Nizar had been designated as the next Imam” (Encounters is Muslim History, p 116). Upon the death of Imam al-Mustansir bi’llah, the dispute over his successor split the Ismaili community into the Nizaris (supporters of Imam Nizar) and the Mustalis (supporters of al-Mustali).

Hasan travelled extensively in service of the da’wa for the next nine years. Due to the harsh taxation system and injustices towards the Persian people by the Saljuqs [ruled Persia and Iraq (1040–1194) and Syria (1078–1178)], Hasan focused his efforts in the mountainous region in northern Persia where he stayed for some time disguised as a school teacher.

Hasan-i Sabbah Alamut
Hasan-i Sabbah riding a white horse.
Image: The Institute of Ismaili Studies

Anticipating the end of the Fatimid reign, Hasan acquired the fortress of Alamut in 1090, marking the foundation of what was to become the Ismaili state of Alamut. To protect Alamut from attacks Hasan fortified it and built storage facilities to ensure a constant supply of food and water, making several renovations in order to make it completely self-sufficient.

Alamut Hasan Sabbah
The fortress of Alamut was built with only one passable approach, which wound its way around a cliff face. In order to access the fortress, one had to first cross rough, rocky terrain, mountain ridges and many valleys. Image: Encounters in Muslim History, The Institute of Ismaili Studies

After firmly establishing himself at Alamut, Hasan focused on extending the da’wa by winning more converts and acquiring or building additional fortresses in Persia.

A learned theologian, scholar, and poet, Hasan-i Sabbah also established a major library at Alamut. The Nizari Ismailis of the Alamut period continued to place a high value on intellectual activities despite having to defend against military attacks. Alamut and several of the Nizari strongholds became flourishing centres of intellectual activities with major libraries containing not only a significant collection of books and documents but also scientific tracts and equipment.

“At Alamut, da’is received training in religious sciences, namely the study of the Qur’an and the teachings of the Imams, as well as some training in the natural sciences, philosophy and mathematics” (Encounters in Muslim History, p 124). Hasan emphasised the doctrine of talim, the one true Imam with special knowledge (ilm), re-affirming the Ismaili principle of the continuity of Imamat directly descended from Prophet Muhammad through Hazrat Ali and Bibi Fatima” (Ibid. p 128).

By the time of Hasan’s death in 1124, there were well over sixty fortresses in the Alamut valley and the Rudbur region; eight in the region of Khurasan, stretching from Tus near Nishapur to Quhistan near the Sistan border; and fifty in other surrounding areas; many of these were located near major trade routes.

Alamut Ismaili fortress
The location of Ismaili fortresses. Source: Encounters in Muslim History, The Institute of Ismaili Studies
Daftary notes that “Hasan-i Sabbah was no ordinary man, and as M. Hodgson has noted ‘his personality may well have offered the other Isma’ilis a crucial rallying point of unyielding strength.’ He was indeed held in high esteem by the Nizaris who referred to him as Sayyidna, or ‘our master.’ An organiser and a political strategist of the highest calibre, he was at the same time a learned theologian…reading books, committing the teachings of the da’wa to writing, and administering the affairs of his realm” (Daftary, Medieval Ismaili History & Thought, p 188).

Hasan-i Sabbah was buried near the fortress of Alamut. His mausoleum was regularly visited by the Nizari Ismailis until it was destroyed by the Mongols in 1256, along with the fortress.

Sources:
Farhad Daftary, “Hasan-i Sabbah and the origins of the Nizari Isma’ili movement,” Medieval Ismaili History & Thought Ed. by Farhad Daftary, Cambridge University Press, 1996

Farhad Daftary, Dr. Omar Ali-de-Unzaga, Hasan Sabbah, The Institute of Ismaili Studies

Secondary Curriculum, Encounters in Muslim History, The Institute of Ismaili Studies

[mahebubchatur]

An article

Chand Raat of Dhu al-Qa’dah, 1443 – 30th May 2022:
Rites of Birth – Bay’ah
ISMAILIMAIL MAY 30, 2022


During the month of Dhu’l Qa’dah, in the year 6 after hijrah, the Prophet set out on a journey with his companions to perform the minor pilgrimage or umrah, which may be performed outside the month and time during which the official Hajj is performed. However, the Meccans misunderstood this as an attack on them. Realizing this, the Holy Prophet sent his companion Hazrat Usman-e-Ghani (r.a.) with a message clarifying the purpose of their trip. When Hazrat Usman did not return in due time, it was feared that he had been killed. Under a perceived threat of attack by the Meccans, the Prophet’s 1400 companions, with no weapons, gave their allegiance to the Holy Prophet and pledged to sacrifice their lives, if required, for Prophet Muhammad (p.b.u.h.) and Islam. This allegiance, known as the Bay’atur-Ridhwan or the Bay’ah of Allah’s Good Pleasure, was a demonstration of their dedication to the cause of Allah. As it turned out, the news about Usman’s death was false.

Later, the treaty of Hudaibiyah, named for the place at which it was signed, gave the Prophet and his companions access to the Ka’bah without fear of harm for all future visits. After the conquest of Mecca, the Prophet sat on Mount Safa and took the oath of allegiance from the persons who embraced Islam, both men and women. After his farewell pilgrimage, the Prophet’s caravan, upon the command of Allah, halted at Ghadir al-Khum on 18th Zilhaj, where he declared Hazrat Ali bin Abu Talib as his successor (Maula).

Hazrat Ali (a.s) took the Bay’ah of the believers, known as the Bay’ah al-Ghadir. A well-known hadith relates: “Whoever dies without a pledge of allegiance on his neck has died a pagan death.”

“Hence, it is necessary for you that you should remind yourselves of the covenants that you have made with the Imam and the terms of the covenant that you have taken upon yourselves to fulfill. If you ignore inadvertently, or forget, or treat lightly any of those terms, then the moment you realize your mistake you must atone for it by repentance and do what you have omitted to do. If you have forgotten the terms or some part of it then renew them by reviving the terms of the covenant. Admit your guilt and repent to Allah and to the Imam. If you persist in your mistakes or your ignorance then you will appear before God as one who had ignored His sign on earth and broken his vow with Him” (Kitab al-Himma).
This Bay’ah is referred to in the Surat al-Fath (48:10 Qur’an). It assures the believers that the Bay’ah given to the Prophet is the same as giving allegiance to Allah Himself. In the Shi’a tradition, after the Prophet it is the Imam of the Time who receives the Bay’ah of the community and guides the murids. Thus, this event reminds us that Bay’ah to Allah can be accomplished through the Bay’ah to the Imam of the Time; and if we fulfill this Bay’ah, Allah has promised us an immense reward. The word Bay’ah, occurring 14 times in the Holy Qur’an, is derived from ba’ya meaning sale, purchase, or transaction. In Islamic terminology, the term baya refers to an agreement or undertaking between the master and his followers. Other synonymous expressions appear in the Qur’an, in al-ahd (13:19-20) and al-mithaq (33:7, 5:14). In Islam, the best example in this context is the Bay’ah al-Aqba, which had been taken two times by the people of Medina from the Prophet on the hill of Aqba in Mecca. When the Prophet came to Medina, the Ansar women also assembled in a house to take an oath of allegiance.

This fundamental concept is embodied in the Preamble to the Ismaili Constitution which defines Bay’ah or allegiance, as a permanent spiritual bond. Bay’ah entails obedience of the murids to the guidance of the Imam of the Time.

In religious traditions, the birth of a child evokes the mystery of the gift of life. Birth, like death, marks the boundary between existence and that which lies beyond human life. New life is viewed as a sacred trust and a divine gift that needs to be protected and respected. The event of birth signifies the continuity of a family and community. It also symbolizes the continuity of a culture or a tradition – the child becomes part of a new generation that inherits the tradition of a community.

The birth of a child is marked in many communities by special rituals called birth rites. The event of a child’s birth brings about change for the parents. Birth rites facilitate the transition of a family through this period of change. Rites performed before a child’s birth are associated with its safe delivery and the health of the mother, but rites performed after the birth welcome the new person into the family and community.

In Muslim cultures, the recitation of the shahada is among the rites performed upon the birth of a child. In celebrating the birth of a child, Muslims acknowledge the gift of life which God has granted them. The beginning of human life provides an opportunity for believers to reaffirm their bond with their Creator. They seek to maintain and honor this bond throughout their lives.

In the Ismaili Muslim tradition, parents perform the bay’ah on behalf of the infant. The parents assume responsibility to bring up the child as a murid of the Imam of the Time. They provide guidance and care for the child to follow al-sirat al-mustaqim (the straight path according to the Qur’an, Sunnat, and guidance of the Imam of the Time). Bay’ah symbolizes the act of acceptance by the murid of the spiritual bond between the Imam and the murid. For Ismailis, the performance of the Bay’ah reaffirms the Qur’anic pledge referred to in Surat al-Fath, as under:

“Indeed, those who pledge allegiance to you [O Prophet], in fact they pledge allegiance to Allah; the Hand of Allah rests over their hands. Then whoever breaks his oath, he only breaks it to his own detriment; and whoever fulfills the covenant he made with Allah, then He will bestow on him a great reward.” (48:10).
After Prophet Muhammad, Muslims asked who should receive their allegiance. Referring to the ayat above, Da’i Nasir-i Khusraw asks the questions: Where can I now find that hand, that oath, that place? Whose hand should we touch when swearing allegiance to God? In Da’i Nasir-i-Khusraw’s view, divine justice necessitated that all Muslims be able to give bay’ah to God through His chosen representatives, not just those who lived in the time of the Prophet. In the Shia tradition, it is the Imams, as the Prophet’s director descendants, to whom believers give their bay’ah. In doing so, they also pledge their allegiance to Allah and His Messenger.

For the Ismailis, bay’ah holds deep meaning in the practice of the faith. In addition to the Qur’anic verse 48:10, the following verses related to bay’ah are as follows:

–“O’ you who believe! Obey Allah and obey the Messenger and those in [divinely granted] authority among you…” (4:59), and

–“O’ you who believe, do not betray Allah and His Messenger, and do not betray your trusts knowingly.” (8:27)

These verses are understood in the Shia tradition as referring to the divine covenant where the believers honor their pledge to Allah through the Prophet and the Imams.

Indeed, implicit in the words of the Imam of the Time’s words (for us Ismailis), “My beloved Spiritual Children“, is the understanding of this special relationship that we share with him and that we share with each other. The Preamble to the Ismaili Constitution helps us understand this philosophical underpinning when it states, “The authority of the Imam in the Ismaili tariqah is testified by Bay’ah by the murid to the Imam which is the act of acceptance by the murid of the permanent spiritual bond between the Imam and the murid. This allegiance unites all Ismaili Muslims worldwide in their loyalty, devotion, and obedience to the Imam within the Islamic concept of universal brotherhood. It is distinct from the allegiance of the individual murid to his land of abode.”

During the course of our 1400-year history, we find murids of the Imam, including Pirs and Da’is, traveling across the world to offer their bay’ah to the Imam of the Time. Historically, Imams also appointed Pirs and Da’is who accepted bay’ah on behalf of the Imam of the Time. In recent times however, it has become more common for Mukhis and Kamadias (representatives of the Imam) to officiate bay’ah ceremonies.

Within Ismaili Tariqah, we find diverse expressions of the bay’ah ceremony among the various traditions found in Central Asia, South Asia, Middle East, and the western world. In many parts of the world, while there may not be a formal bay’ah ceremony, many Ismaili parents do bring their children to Mukhi, Kamadia or elders in the Jamat for offering the prayers and blessings in the form of a short formal ceremony in the Jamatkhana.

The applicant recites the Holy Kalama-e-Shahada before the Mukhi/Kamadia. Blessings are then offered to the newborn and the family members present at the ceremony with prayers for strength of Iman, regularity in religious practices, stay on the straight path, (sirat al-mustaqim), and for peace, happiness, and healthy long life.

It is important to note that a formal bay’ah ceremony also takes place for older newly admitted Ismailis once they have their new admissions process and training completed, such as learning of Qur’an with meaning, Foundation of Faith; Concept of Man; Concept of Imamah/Authority of Imam; Concept of Continuity of Guidance; AKDN – Ethics of Service; Ismaili Festivals; Devotional Literature; etc.

While the family and friends celebrate the arrival of a newborn in the community, the bay’ah itself is a deeply personal and private pledge that reflects an intimate and a permanent spiritual bond between the murid and the Imam.

By Sadruddin Noorani

ismailimail.blog/2022/05/30/chand-raat-of-dhu-al-qadah-1443-30th-may-2022-rites-of-birth-bayah/

[mahebubchatur]

Khalil Andani explains in the following 8 minute video why Ismaili Farmans are given only to Ismailis and why are the Ismaili religious practices limited to Ismailis only

He explains this originates from a two way contract which has been made between every Ismaili and the Imam of the time called “Bayah” 

Under this contract Ismailis have given their allegiance to the Imam who in return has accepted it & agreed to give his guidance blessings and protection, which Imam does spiritually & materially in and through Farmans

Link to video

  https://www.facebook.com/reel/695406714 ... e&s=TIeQ9V

https://x.com/chaturmahebub/status/1740 ... hqfO552USg


The above was partly in response to the following discourse

Reply to Anecdote below

Imams authority & knowledge is not limited

Imam e Zaman has authority & knowledge (Noor) which is divinely ordained from Allah (Farmans - Ismaili constitution)

Therefore
That authority & knowledge extends to the whole universe - to guiding helping, protecting, and supporting mankind - all individuals, regardless of their affiliation with a specific congregation or faith.

Therefore
Everyone and anyone who looks to and seeks from Imam His guidance, will be treated equally which includes especially the sharing of Imams teachings and interpretations which are for the benefit of all, as the guidance/knowledge has originated from Allah and is therefore meant to be shared and given freely. Not to be blocked

Therefore
Imams Farmans ( Talim & Tawil ) which are of and from the Quran cannot and should not therefore be blocked.

If I am wrong anyone - DJI/IIS/ITREB/Others - can respond with related Farmans etc

Ya Ali Madad : As Received :

Sweet Anecdotes of our Beloved MowLana Imam SuLtan Muhammad Shah (S.A).*

*(71) In 1934, Imam Sultan Muhammad Shah in Bombay sent Juma Bhagat to Poona for an urgent errand. The Imam told him to return Bombay and see him on coming Monday. Juma Bhagat went Poona and carried out the work and took a train of Bombay on Sunday. In another station one darwish entered the buggy and sat beside Juma Bhagat. He asked him, “Where are you going?” Juma Bhagat replied, “Please mind your own business and don’t disturb me.” After about half an hour, the darwish once again asked, “Where are you going?” Juma Bhagat was dumb-founded and turned his face towards the window. When the train arrived at Bombay station, the darwish told him, “You are going to see a Great Spiritual Guru, but he will see you on Wednesday, not on Monday.” Juma Bhagat ignored and came out of the station.*
*When Juma Bhagat reached the Recreation Club Institute on next day i.e., Monday, he was reported that the Imam would see him on day after tomorrow means on Wednesday. Juma Bhagat was bewildered and remembered the last words of the darwish. Imam Sultan Muhammad Shah could not see Juma Bhagat on Monday due to some engagements.*
*Juma Bhagat reported the Imam on Wednesday what had been assigned to him. The Imam delighted and blessed him. Then, Juma Bhagat told about that darwish. The Imam said, “You infuse in mind that I am not merely the Imam of the Khojas. There are millions of people in the world, adoring me as a God, Imam, Caliph or Religious Leader. I am for them what they adore, and they have achieved spiritual power to see around five hundred miles, while the enlightened persons in the Ismaili fold have power to perceive around five thousand miles. It is only I to look the whole universe less than the twinkling of eyes.”*

[mahebubchatur]

Ismaili practices in jamatkhanas are expressions of the spiritual bond between the hereditary Ismaili Imam-of-the-Time and his followers, as conveyed in the pledge of allegiance (bay‘a) that each Ismaili offers to the Imam.

They include various forms of prayer mentioned in the Holy Qur’an and other expressions of piety and devotion through which Ismailis seek God’s grace and mercy through the intercession of the Prophet and the Imams.

Jamatkhana practices are the sole prerogative of the Imam-of-the-Time and are specific to the Ismaili community.

Ismaili tariqa practices

Ismaili jamatkhanas are private tariqa spaces.

Tariqa is an Arabic word meaning “path” and refers to a path to spiritual enlightenment and union with God. Tariqas are communities of Muslims that follow a path guided by a spiritual leader, such as a Shia Imam or a Sufi murshid. They guide their community’s interpretation and practice of the Islamic faith as part of an inward search for spiritual enlightenment.

As direct hereditary descendants of Prophet Muhammad (peace be upon him and his progeny), Imams in the Shia interpretation of Islam are responsible for interpreting the faith and improving the quality of life of the community and the societies in which they live.

The Imam-of-the-Time has the sole authority to determine Ismaili tariqa practices in jamatkhana at any time.

Ismaili tariqa practices include a variety of prayers recommended in the Holy Qur’an. These include du‘a (prayer for supplication), tasbih (glorification), dhikr (remembrance), and salawat (seeking blessings on the Prophet and his progeny).

Practices also include the recitation of verses of the Holy Qur’an, affirming the shahada (the Islamic declaration of faith), reciting devotional poetry such as qasidas, nashids and ginans, and the reading of farmans, which is guidance from the Imam. Special prayers may be observed on religious festivals, to seek help during times of difficulty, and during rites of passage, particularly deaths.

These practices reaffirm Ismaili beliefs in the oneness of God, in His Messenger, Prophet Muhammad, and a belief and commitment to those in authority (uli’l-amr), the hereditary Imams. The pledge of allegiance (bay‘a) to the Imam-of-the-Time is reaffirmed daily in various prayers and jamatkhana practices.

Seeking intercession and forgiveness from the Prophets and Imams

Many Ismaili prayers and practices seek the intercession of the Prophets and the Imams, particularly the Imam-of-the-Time. Intercession means to plead or intervene on behalf of another. Believers ask those who are considered close to God to intercede with the Lord on their behalf. Many religious communities around the world, including both Sunni and Shia Muslims, believe in the concept of intercession.

Practices seeking intercession and forgiveness through Prophet Muhammad are rooted in various verses of the Qur’an, such as the following verse:

And if, when they had wronged themselves, they had but come to you [Prophet] and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah Forgiving, Merciful. (Q 4:64)

The Shia extend the Prophet’s role as intercessor to the Imams descended from him, through the lineage of Hazrat Ali (peace be upon him), the Prophet’s cousin and the first Shia Imam, and his wife, Hazrat Bibi Fatima (peace be upon her), the Prophet’s beloved daughter. Therefore, Ismailis invoke the names of Allah, Prophet Muhammad, Hazrat Ali, and the Imams in their devotional practices and prayers. This is why Ismaili practices include seeking forgiveness and spiritual purification through the Imam’s intercession.

Offerings to the Imam

In the time of Prophet Muhammad, believers would go to him to seek his blessings, prayers, forgiveness, and help. We find in the Qur’an that they were asked to give offerings to the Prophet when they went to see him:

[O Prophet] Take of their wealth a freewill offering (sadaqa), to purify them and to sanctify them, and pray for them. Your prayers are a comfort for them… (Q 9:103)

Thus, it is customary for Ismailis to give freewill offerings out of love and devotion to the Imam-of-the-Time as a means of purifying themselves, and to receive blessings and prayers for forgiveness through the Imam’s intercession, just as in the time of the Prophet. Because the Imam cannot always be physically present, this is often undertaken in jamatkhanas through the Imam’s appointed representatives on his behalf.

Another type of offering in jamatkhanas is voluntary service. Ismaili community institutions, including jamatkhanas, are largely run by dedicated volunteers who offer their time and knowledge out of love and devotion to the Imam and the community. Jamatkhanas are a place where Islamic values are put into practice, including humility, generosity, kindness, compassion, and service to others.

Learn More

IIS Secondary Curriculum: Faith and Practice in Islamic Traditions, vols. 1 and 2
What Ismailis Believe: Why do Ismailis seek help from Hazrat Ali and the Imams?
What Ismailis Believe: Why do Ismailis recite salawat for the family of the Prophet (pbuh)?
Book: An Anthology of Ismaili Literature, edited by Kutub Kassam, Hermann Landolt, Samira Sheikh
Sources

“What Is Shi’a Islam?,” Dr Farhad Daftary and Professor Azim Nanji, The Institute of Ismaili Studies
Faith and Practice in Islamic Traditions, vol. 2 (Student Reader). London: Islamic Publications Limited for The Institute of Ismaili Studies, 2017.
Donner, Fred M. Muhammad and the Believers: At the origins of Islam, Cambridge: Harvard University Press, 2010.

TheIsmaili - Sept 2023


What is the role and authority of Imam of the time

http://www.ismaili.net/html/modules.php ... pic&t=9224

[kmaherali]

Therefore
Everyone and anyone who looks to and seeks from Imam His guidance, will be treated equally which includes especially the sharing of Imams teachings and interpretations which are for the benefit of all, as the guidance/knowledge has originated from Allah and is therefore meant to be shared and given freely. Not to be blocked

Guidance is only of value for a person who recognizes the Imam's authority. He will only value the guidance if he recognizes the Imam as a Divine authority. If he doesn't then it will not be of much value. Nevertheless the guidance should be available to everybody. The Farmans made recently have been published by our institutions and are available to everyone.

Below is a quoted from late Dr. Nathoo's article: MY GLORIOUS FORTNIGHT WITH SIR SULTAN MUHAMMAD SHAH:

"During a talk he told me that, even in Europe, over a score of people including the local residents came to him daily for advice and guidance. Often he asked a person, “I gave you this advice 20 years ago. Did you act upon it?” It seemed as if he never forgot anything."