Authority & Nur (light), of Imam in Quran & Farmans

[swamidada]

It sounds interesting, it turns out that the clergy are like radio receivers or repeaters? But when a person prays, he is praying to his God, and not to the minister of faith.

The word I would use is Intercession
An example, Quran, Ismaili Imam & iChristianity 👇🏽

“Indeed, Allah showers His blessings upon the Prophet, and His angels pray for him. O believers! Invoke Allah’s blessings upon him, and salute him with worthy greetings of peace.” (33:56)

“ We are the Gates of God. We are the medium for His people. He who approaches Him through us is brought near Him. He who seeks our intercession is interceded for. He who seeks His favours through us is favoured by Him. He who turns away from us goes astray." - Imam Ja‘far al-Sadiq, (Qadi al-Numan, Kitab al-Himma, trans. Jawad al-Muscati, A.M. Moulvi, 42)”

His Holiness The Pope👇🏽
https://twitter.com/pontifex/status/139 ... 17638?s=21

O you who believe! Be mindful of Allah, and believe in His Messenger. He will give you twofold of His mercy and will grant you a Light wherein you will walk and He will forgive you; For Allah is All-Forgiving, All-Merciful." - Holy Qur'an 57:28

In this verse Allah emphasizes the importance of faith and obedience to Prophet PBUH, His chosen Messenger.

This highlights several key matters in Islam:
1. Mindfulness of Allah: Believers are called to be conscious of Allah in all their actions. This mindfulness is the foundation of our Faith and belief in Allah

The ayat 57:28 of Quran says;
َـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَءَامِنُوا۟ بِرَسُولِهِۦ يُؤْتِكُمْ كِفْلَيْنِ مِن رَّحْمَتِهِۦ وَيَجْعَل لَّكُمْ نُورًۭا تَمْشُونَ بِهِۦ وَيَغْفِرْ لَكُمْ ۚ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ
57:28
O people of faith! Fear Allah and believe in His Messenger. And He will grant you twofold of His mercy, provide you with a light to walk in , and forgive you. For Allah is All-Forgiving, Most Merciful.

The words used in above ayat are 'O people of faith Fear Allah, and not 'Be mindful of Allah'. Attaquallah means fear Allah.

[mahebubchatur]

Ismaili Muslim perform observe offer and send prayers to their Imam of the Time - Hazar Imam

### Introduction

Sending prayers to the Imam of the Time (Hazar Imam) for guidance (Farmans), blessings, and forgiveness is foundational to the Ismaili faith, which are rooted in the Quran & the Quranic principles and interpretations of Tawil (esoteric interpretations) and Talim (exoteric - teachings) given by their Imams. 

These prayers includes intercession invocations and rites which are, and form, an integral part of the congregational and individual daily prayers to their Imam.

### Purpose of this short article 

This piece, referenced to the Quran, aims to:

1. Deepen the understanding of Ismaili daily prayers intercession and invocations sent to the Imam of the Time. Including of the rites, ceremonies, and practices, especially for those with unanswered questions.
3. Provide insight & demystify prayers to the Imam, generally and specifically offered in Ismaili Jamat Khanas and Deedars/Mulakats (which are prayers performed in the presence of the Imam) 

### Faith and Intellect

The Ismaili faith is a faith of intellect and logic, which has been repeatedly interpreted by the Imams in their Farmans which are for all to have understand implement and share. There is therefore no need for, or space for superstition or mystical misconceptions, ( referred to by the Imams as any “hocus pocus.”)

### Role & the divinely ordained Authority of the Imam of the Time

The Quran conveys the Imam’s divinely ordained role and authority, which include:
1. **Divinely Ordained Authority**: “He who obeys the Messenger obeys God” (Quran 4:80, 4:65, 33:36).
2. **Receiving Allegiance (Bay’ah)**: On behalf of God (Quran 48:10).
3. **Guiding on the Straight Path**: “Verily you guide on the Straight Path” (Quran 45:25).
4. **Teaching the Book and Wisdom**: Bringing new knowledge and explaining the divine message (Quran 16:41, 21:51).
5. **Interceding for Believers**: Seeking forgiveness on behalf of the faithful (Quran 4:64, 63:5).
6. **Invoking Blessings**: Over believers, purifying and sanctifying them (Quran 9:103).
7. **Granting Forgiveness**: “So pardon them and ask forgiveness for them” (Quran 3:159).
8. **Consulting with Believers**: Engaging with followers in decision-making (Quran 3:159).
9. **Accepting Charity (Sadaqa)**: For purifying & sanctifying believers (Quran 9:99-103). Donations given to the Imam of funds time and resources, are all used by Imams, primarily, to improve the wellbeing and quality of life of the community. Prioritising all those who are poor and vulnerable 

### Authority Given to the Imam in the Quran

The Imam’s role as divinely ordained is confirmed by the Quran:

1. **Obedience to God, the Prophet, and Authority**: “O you who have believed, obey Allah and obey the Messenger and those in authority among you…” (Quran 4:59).
2. **Light and Guidance**: “O men! A proof has come to you from your Lord, and We have sent down unto you a clear light” (Quran 4:174).
3. **Command to Obey Both Allah and the Prophet**: “Say, ‘Obey Allah and the Messenger.’ But if they turn away – then indeed, Allah does not like the disbelievers” (Quran 3:32).

### Historical Affirmation of the Imam’s Authority from Quran and the Prophet (PBUH) 

Prophet Muhammad at Ghadir Khumm, declared Imam Ali as his successor and as  the first Imam of the Shia Ismaili Muslims. Today the 49th Imam is H H The Aga Khan IV (Noor Mawlana Shah Karim Al Husseini Hazar Imam) 

- “Whomever I am the master (Mawla), Ali is also his master.”

- “Ali, whoever obeys me obeys God and whoever obeys you obeys me, and whoever disobeys me disobeys God, and whoever disobeys you disobeys me.” (Al-Hakim Al-Mustadrak, part 3, p. 131)

### Definition of a True Muslim

The Quran defines a true Muslim in the following way:
“Goodness does not consist in turning your face towards East or West. The truly good are those who believe in God and the Last Day, in the angels, the Scripture, and the prophets; who give away some of their wealth, however much they cherish it, to their relatives, to orphans, the needy, travelers and beggars, and to liberate those in bondage; those who keep up the prayer and pay the prescribed alms; who keep pledges whenever they make them; who are steadfast in misfortune, adversity, and times of danger. These are the ones who are true, and it is they who are aware of God (al-muttaqin)." - Holy Qur'an 2:177

### Further Reading and regarding the above 

For more information, questions, or comments, visit [Ismaili.net]
Link
(http://www.ismaili.net/html/modules.php ... pic&t=9224).

More at
Link  https://twitter.com/KhalilAndani/status ... 71/video/1


M Chatur
15 October 2024

[mahebubchatur]

Sending Prayers to Imam
Significance of Symbolic Invocations and Aids in Worship

1. Introduction
The act of sending prayers to the Imam of the Time (Hazar Imam) for guidance, blessings, and forgiveness is central to the Ismaili faith. This practice is rooted in the Quranic principles of Tawil (esoteric interpretation) and Talim (teachings of faith). This overview elucidates invocations and rites which are integral to congregational and individual prayers (with references from the Quran).
2. Response & request to Leadership
A question has been raised about why the current leaders of the Ismaili community, who control entities such as the Institute of Ismaili Studies (IIS), ITREBS, Huzur, DJI, and AKF, are not demystifying the practice of sending prayers to the Imam of the Time.
These entities are mandated by the Imam under our constitution to impart religious materials, Farmans, the constitution, and education to all community members and to foster awareness and understanding of our faith.

The following is a response shared with the leadership for any related comments, clarification, or information. No response has been received so far.

3. Current Leadership’s Stance

The leadership group, in control for decades, has maintained a policy of not openly making statements or sharing Farmans, particularly regarding our prayers related to Ali-Allah—sending prayers to Hazar Imam—and the use of rites and symbols during prayers, such as Hazar Imam’s photographs and Sijda. They claim these matters are “sensitive,” especially in countries like the Middle East, India, and Pakistan.

4. Purpose

This piece aims to:
4.1. Deepen the understanding of Ismaili daily prayers and invocations sent to the Imam of the Time.
4.2. Enhance understanding of rites, ceremonies, and practices, especially for those with unanswered questions.
4.3. Provide insight into prayers performed in Jamat Khana and during Deedar-Mulakats with the Imam.

5. Faith and Intellect

The Ismaili faith is rooted in intellect and logic, as emphasized by the Imams in their Farmans. There is no need for superstition or mystical misconceptions, often referred to as “hocus pocus.”

6. Guidance from Hazar Imam

We know from Imam’s Farmans and the Quran that these practices are NOT shirk (praying to someone other than God), and further, Hazar Imam has specifically asked us to demystify, understand, and articulate our faith. The excuse of “sensitivity” given by the leadership for not imparting, disseminating, and sharing this knowledge is flawed and lacks logical justification.

7. Global Awareness

The leaders of, for example, Shia and Sunni Muslim communities, as well as governments in countries like the Middle East, Pakistan, and India, are already aware of our Ismaili prayers and practices. These countries and communities have sufficient knowledge to scrutinize our practices if they intended to create conflict. Hence, the excuse of sensitivities is redundant and unnecessary.

8. Personal Experience

During my tenure as Honorary Secretary of ITREB for four years in the Middle East and beyond, I witnessed the leadership’s policy of referring all “sensitive” questions to themselves, rather than empowering the local community to demystify and articulate our practices as per the Imam’s Farmans, including the daily sending of prayers to the Imam of the Time.

9. Motivations and Political Context

9.1. Elite Clique Groups and Self-Interest
The current incumbents represent less than 5% of the community and are driven by self-interest to preserve their power, position, and wealth. They use tactics such as lack of transparency, manipulation, marginalization, and corruption to maintain control.
9.2. Political Motivations
Similar tactics are used by leadership cliques in other communities to exacerbate divisions, fuel ignorance, and promote neoliberalism. These practices hinder pluralism and contribute to the widening gap between the rich and the poor.

10. Hazar Imam’s Directions (Farmans)

10.1. Hazar Imam has directed for the sharing of knowledge, promoting pluralism, and fostering an understanding of our faith. He has urged every Ismaili Murid to act as his Dai—upholding and sharing his Farmans (teachings and interpretations) to articulate and demystify our faith and to promote inclusion & pluralism.
10.2. Hazar Imam has always called for the sharing of knowledge, promoting pluralism, and fostering understanding. He has urged every Ismaili Murid to act as his Dai—upholding and sharing his Farmans to demystify our faith and to promote inclusion & pluralism in order to improve the well-being and quality of life for all.

11. Key Tactics, Policies, and Strategies of Leadership in general (Elite Groups and Incumbents in Control)

11.1. Lack of Transparency: Concealing information to avoid scrutiny.
11.2. Manipulation: Influencing decisions to serve personal or political agendas.
11.3. Misinformation: Spreading false or misleading information.
11.4. Marginalization: Sidelining or excluding those who challenge authority.
11.5. Corruption: Engaging in unethical practices for personal gain.
11.6. Mystification of Religion: Complicating religious matters to confuse and control.
11.7. Divide and Rule: Exploiting divisions to weaken opposition.
11.8. Exploiting Sectarian Differences: Fostering conflict between Sunni and Shia Muslims.
11.9. Religious Blasphemy: Using accusations of blasphemy to silence critics.
11.10. Inciting Conflict: Creating or fueling tensions to consolidate power.
11.11. Lack of Accountability: Avoiding responsibility by deflecting blame.

12. Path Forward

The solution lies in sharing Farmans and making collective efforts to replace exclusion and division with knowledge, inclusion, and pluralism—resulting in an improvement in the well-being and quality of life for our Jamat, particularly those most in need and vulnerable.
This aligns with Hazar Imam’s guidance & directives in Farmans.
If anyone has comments, corrections, or clarifications, you are most welcome to share them—including those at IIS, DJI, Huzur, LIF, and ITREBS.

19 October 2024

[mahebubchatur]

Takht Nashini of Aga Ali Shah as Imam: In 1881 C.E. when Aga Ali Shah became Imam, on the day of his enthronization he made the following Farman:

"Bombay Jamat, Kathiawar Jamat, Halar Jamat, Surat Jamat, Kutch Jamat, Sind Jamat, Punjab Jamat,
My Zanzibar Jamat and all My other Jamats,
We are forgiving all sins of Our Jamats.
Khanavadan. Khanavadan.

O Momins, We are your Leader and True Lord of this world and the next. I am Ya Ali, I am Imam Hussein. Whatever you want to ask, ask Us"”

“ First Ismailia Association Conference Dar es Salam 1945:

Here is an extract of the instruction of Imam Sultan Muhammad Shah 23

"Also read all the Farmans, my Farmans and the Farmans of Aga Ali Shah and Aga Hasan Ali Shah which have not been published."


More at viewtopic.php?p=78305#p78305

[swamidada]

Takht Nashini of Aga Ali Shah as Imam: In 1881 C.E. when Aga Ali Shah became Imam, on the day of his enthronization he made the following Farman:

"Bombay Jamat, Kathiawar Jamat, Halar Jamat, Surat Jamat, Kutch Jamat, Sind Jamat, Punjab Jamat,
My Zanzibar Jamat and all My other Jamats,
We are forgiving all sins of Our Jamats.
Khanavadan. Khanavadan.

O Momins, We are your Leader and True Lord of this world and the next. I am Ya Ali, I am Imam Hussein. Whatever you want to ask, ask Us"”

Please mention the name of the book, publishing authority and the year book was published, thanks.

[mahebubchatur]

Divinely Ordained Role and Authority of Prophet Muhammad PBUH and Shia Ismaili Imams of The Time

1. Prophet’s Role: More Than to just relay a final message Quran
Prophet Muhammad’s divinely ordained role was not limited to delivering just the final message from God of the Quran. He also provided continuous guidance, blessings, and gnosis (inner, spiritual knowledge) necessary for understanding God’s will. This knowledge goes beyond material or theoretical knowledge; it includes the deeper, spiritual knowledge that help believers with Gods will. In the Ismaili Muslim faith & tradition, this divine role and authority to provide ongoing guidance continues through the Imam of the time, who succeeded the Prophet

2. Continuity of Divine Guidance Through Designation
According to Shia Muslim belief, especially within the Ismaili tradition, the divine guidance of the Quran did not end with the Prophet. It continues through the Imam, who is divinely chosen and appointed to interpret the Quran’s external (material) and internal (spiritual) meanings. The Imam holds the authority to intercede and guide. This authority is passed down through succession, with the current Imam being His Highness the Aga Khan, the 49th Imam of the time. The Imam’s role includes interpreting the Quran for today’s context, offering guidance and blessings to ALL communities who seek.

3. The Imam’s Role After the Prophet
As successors to the Prophet, the Imams are also entrusted by God with the divine authority to continue the teachings and interpretations of the Quran. Imam’s authority extends to providing both material and spiritual knowledge , as well as blessings & forgiveness. Imam’s role includes imparting the Quran’s teachings to the languages and social realities of today, ensuring they remain understood relevant and accessible to all members of communities 

4. Divinely Ordained Knowledge and Authority
Imam’s knowledge is not purely intellectual materially but is divinely inspired and ordained. This enlightenment (gnosis) allows the Imam to provide deeper insights knowledge and gnosis into the Quran. The divine authority of the Imam from God is essential for interpreting the Quran and guiding the faithful in all material and spiritual knowledge & related matters. As the Quran teaches, knowing God involves knowing oneself, and it is through the Imam’s light & teachings that believers can achieve this deeper understanding connection experience and enlightenment of God - the Divine.

5. Ismaili Tradition and Continuity of Enlightenment
In Ismaili belief, the Imam is the living source of “Nur” (light), which signifies the divine authority and gnosis knowledge that passes from one Imam to the next in succession. This light carries the same divine knowledge and authority passed down to Imams since the time of Prophet Muhammad, ensuring the community has continued guidance and blessings. The current Imam, His Highness the Aga Khan, embodies this authority of the divine light and continues to provide spiritual and material teachings and interpretations of the Quran 

6. Aga Khan’s Declaration as the 49th Imam of the time 
As 49th Imam, His Highness the Aga Khan has reaffirmed his divinely ordained role and authority within the Ismaili tradition he has ordained. He continues the interpretations and teachings of the Quran, of both spiritual advancement and improving the quality of life for all believers. Imam’s knowledge is essential for  spiritual enlightenment, & motivating them to develop their potential both spiritually and temporarily 

In accordance with Shia doctine, tradition, and interpretation of Quran, the Holy Prophet (S.A.S.) designated and appointed his cousin and son-in-law Hazrat Mawlana Ali Amiru-Mu'minen (Alehi-salaam), to be the first Imam to continue the Ta'wil and Talim  of Allah's final message and to guide the murids, and proclaimed that the imamat should continue by heredity through Hazrat Mawlana Ali and his daughter Hazrat Bibi Fatimat-az-Zahra, Khatin-t Jannat (Allehi-saläm).”
“in accordance with Ismail tradition, the Imam of the time  is concerned with spiritual advancement as well as improvement of the quality of life of his murids. The Imam's Totim lights the murids' path to spiritual enlightenment and vision. In temporal matters, the lmam guides the murids, and motivates them to develop their potential.”..”This Constitution shall be read with any Farman made after the date hereof, and in the event of conflict, the said Farman shall prevail over this Constitution, and a later Farman shall prevail over an earlier.” (Aga Khan - 
Ismaili constitution, 1986 to date)

3 one minute Video Clips 
by Dr. Khalil Andani

These 3 excellent one minute clips in which Dr. Khalil Andani articulates in simple terms The  Prophet and Imams in the context of divine authority from God 

1. Who is Prophet Muhammad for Muslims?
This video explains the role of Prophet Muhammad as more than just relaying the Quran, highlighting his divinely ordained authority and role in giving further guidance to all believers.
Watch here

Key references for this video clip:

1. An honourable Messenger (rasul karim) (69:40; 81:19-21)
2. Recites the Signs (ayāt) of God (21:51, 62:2; 3:164)
3. All-Encompassing Authority
4. Commands the lawful and forbids the wrong (7:157)
5. The judge of the Believers (4:65; 4:105; 24:51; 33:36)
6. He who gives their allegiance (bay’a) to the Prophet has given it to God (48:10)
7. He who obeys the Messenger, obeys God (4:80; 4:64)
8. Holds more authority (awla) over the Believers than their own souls (33:6)
9. The lord-guardian (wali) of the Believers (5:55)
10. Spiritual and Ethical Teacher and Guide
11. Divinely inspired and guided by the Holy Spirit (42:52; 26:192-194)
12. The teacher of the kitab and Wisdom and new knowledge (62:2; 3:164; 2:151)
13. The witness over humankind on the Day of Judgment (2:143; 33:46; 4:41)
14. The guide of the Believers to the Straight Path (42:52)
15. Brings the people from darkness to Light (14:1; 14:5; 65:1)
16. A light from God (5:15) and a radiant lamp (sirāj munīr) (33:46)
17. A beautiful exemplar for the Believers (33:21)
18. Makes things clear to the Believers (5:75; 5:19; 16:44; 16:64; 14:4)
19. Intermediary between humans and God
20. Prays and intercedes before God for the Believers’ forgiveness (4:64; 63:5; 3:159; 60:12)

21. Why Imam role - authority ?
This clip explains the necessity of continued divine guidance through the Imams, ensuring the continuity of  guidance of the Quran and God’s will
Watch here
22. Gnosis of God: The Ultimate Goal
Dr. Andani explains how the understanding and experience of gnosis (spiritual knowledge) is achieved through the Imam’s knowledge enlightenment & guidance, essential for material and spiritual enlightenment 
Watch here

More at Prayers to & Authority & Nur (light), of Imam in Quran & Farmans

Ismaili Constitution and Farman (Guidance - Directions from the Imam of the Time)

The Ismaili Constitution, ordained by the present Imam of the time confirms the continuity of divine authority and affirms that the Imam’s directives (Farmans) prevail, and are for the benefit to f, and to be given shared and disseminated to ALL  believers. 
Read the Ismaili Constitution

Any corrections clarifications and or related information will be appreciated  especially from the following who are copied - IIS/ITREBS/DJI/AKF/HUZUR) 

[mahebubchatur]

Divinely Ordained Role and Authority of Prophet Muhammad PBUH and Shia Ismaili Imams of The Time

1. Prophet’s Role: More Than to just relay a final message Quran
Prophet Muhammad’s divinely ordained role was not limited to delivering just the final message from God of the Quran. He also provided continuous guidance, blessings, and gnosis (inner, spiritual knowledge) necessary for understanding God’s will. This knowledge goes beyond material or theoretical knowledge; it includes the deeper, spiritual knowledge that help believers with Gods will. In the Ismaili Muslim faith & tradition, this divine role and authority to provide ongoing guidance continues through the Imam of the time, who succeeded the Prophet

2. Continuity of Divine Guidance Through Designation
According to Shia Muslim belief, especially within the Ismaili tradition, the divine guidance of the Quran did not end with the Prophet. It continues through the Imam, who is divinely chosen and appointed to interpret the Quran’s external (material) and internal (spiritual) meanings. The Imam holds the authority to intercede and guide. This authority is passed down through succession, with the current Imam being His Highness the Aga Khan, the 49th Imam of the time. The Imam’s role includes interpreting the Quran for today’s context, offering guidance and blessings to ALL communities who seek.

3. The Imam’s Role After the Prophet
As successors to the Prophet, the Imams are also entrusted by God with the divine authority to continue the teachings and interpretations of the Quran. Imam’s authority extends to providing both material and spiritual knowledge , as well as blessings & forgiveness. Imam’s role includes imparting the Quran’s teachings to the languages and social realities of today, ensuring they remain understood relevant and accessible to all members of communities 

4. Divinely Ordained Knowledge and Authority
Imam’s knowledge is not purely intellectual materially but is divinely inspired and ordained. This enlightenment (gnosis) allows the Imam to provide deeper insights knowledge and gnosis into the Quran. The divine authority of the Imam from God is essential for interpreting the Quran and guiding the faithful in all material and spiritual knowledge & related matters. As the Quran teaches, knowing God involves knowing oneself, and it is through the Imam’s light & teachings that believers can achieve this deeper understanding connection experience and enlightenment of God - the Divine.

5. Ismaili Tradition and Continuity of Enlightenment
In Ismaili belief, the Imam is the living source of “Nur” (light), which signifies the divine authority and gnosis knowledge that passes from one Imam to the next in succession. This light carries the same divine knowledge and authority passed down to Imams since the time of Prophet Muhammad, ensuring the community has continued guidance and blessings. The current Imam, His Highness the Aga Khan, embodies this authority of the divine light and continues to provide spiritual and material teachings and interpretations of the Quran 

6. Aga Khan’s Declaration as the 49th Imam of the time 
As 49th Imam, His Highness the Aga Khan has reaffirmed his divinely ordained role and authority within the Ismaili tradition he has ordained. He continues the interpretations and teachings of the Quran, of both spiritual advancement and improving the quality of life for all believers. Imam’s knowledge is essential for  spiritual enlightenment, & motivating them to develop their potential both spiritually and temporarily 

In accordance with Shia doctine, tradition, and interpretation of Quran, the Holy Prophet (S.A.S.) designated and appointed his cousin and son-in-law Hazrat Mawlana Ali Amiru-Mu'minen (Alehi-salaam), to be the first Imam to continue the Ta'wil and Talim  of Allah's final message and to guide the murids, and proclaimed that the imamat should continue by heredity through Hazrat Mawlana Ali and his daughter Hazrat Bibi Fatimat-az-Zahra, Khatin-t Jannat (Allehi-saläm).”
“in accordance with Ismail tradition, the Imam of the time  is concerned with spiritual advancement as well as improvement of the quality of life of his murids. The Imam's Totim lights the murids' path to spiritual enlightenment and vision. In temporal matters, the lmam guides the murids, and motivates them to develop their potential.”..”This Constitution shall be read with any Farman made after the date hereof, and in the event of conflict, the said Farman shall prevail over this Constitution, and a later Farman shall prevail over an earlier.” (Aga Khan - 
Ismaili constitution, 1986 to date)

3 one minute Video Clips 
by Dr. Khalil Andani

These 3 excellent one minute clips in which Dr. Khalil Andani articulates in simple terms The  Prophet and Imams in the context of divine authority from God 

1. Who is Prophet Muhammad for Muslims?
This video explains the role of Prophet Muhammad as more than just relaying the Quran, highlighting his divinely ordained authority and role in giving further guidance to all believers.
Watch here

Key references for this video clip:

1. An honourable Messenger (rasul karim) (69:40; 81:19-21)
2. Recites the Signs (ayāt) of God (21:51, 62:2; 3:164)
3. All-Encompassing Authority
4. Commands the lawful and forbids the wrong (7:157)
5. The judge of the Believers (4:65; 4:105; 24:51; 33:36)
6. He who gives their allegiance (bay’a) to the Prophet has given it to God (48:10)
7. He who obeys the Messenger, obeys God (4:80; 4:64)
8. Holds more authority (awla) over the Believers than their own souls (33:6)
9. The lord-guardian (wali) of the Believers (5:55)
10. Spiritual and Ethical Teacher and Guide
11. Divinely inspired and guided by the Holy Spirit (42:52; 26:192-194)
12. The teacher of the kitab and Wisdom and new knowledge (62:2; 3:164; 2:151)
13. The witness over humankind on the Day of Judgment (2:143; 33:46; 4:41)
14. The guide of the Believers to the Straight Path (42:52)
15. Brings the people from darkness to Light (14:1; 14:5; 65:1)
16. A light from God (5:15) and a radiant lamp (sirāj munīr) (33:46)
17. A beautiful exemplar for the Believers (33:21)
18. Makes things clear to the Believers (5:75; 5:19; 16:44; 16:64; 14:4)
19. Intermediary between humans and God
20. Prays and intercedes before God for the Believers’ forgiveness (4:64; 63:5; 3:159; 60:12)

21. Why Imam role - authority ?
This clip explains the necessity of continued divine guidance through the Imams, ensuring the continuity of  guidance of the Quran and God’s will
Watch here
22. Gnosis of God: The Ultimate Goal
Dr. Andani explains how the understanding and experience of gnosis (spiritual knowledge) is achieved through the Imam’s knowledge enlightenment & guidance, essential for material and spiritual enlightenment 
Watch here

More at Prayers to & Authority & Nur (light), of Imam in Quran & Farmans

Ismaili Constitution and Farman (Guidance - Directions from the Imam of the Time)

The Ismaili Constitution, ordained by the present Imam of the time confirms the continuity of divine authority and affirms that the Imam’s directives (Farmans) prevail, and are for the benefit to f, and to be given shared and disseminated to ALL  believers. 
Read the Ismaili Constitution

Any corrections clarifications and or related information will be appreciated  especially from the following who are copied - IIS/ITREBS/DJI/AKF/HUZUR) 

The 3 video clips

https://x.com/khalilandani/status/18484 ... hqfO552USg

https://x.com/khalilandani/status/18492 ... hqfO552USg

https://x.com/khalilandani/status/18480 ... hqfO552USg

More at
viewtopic.php?p=78314&sid=37ed1f1eed282 ... 2c3#p78314

Ismaili constitution
http://www.ismaili.net/html/modules.php ... 8400#68400

[mahebubchatur]

It is important to know and understand the difference between religious authority and divinity

“You must be careful not to refer to Islamic law. There is no such thing as “Islamic law”. There are four basic schools of Islamic law in the Sunni Muslim world, there are several schools of Islamic law in the Shia Muslim world. Our attitude is simply that codes change and that what is important is the purpose behind the code: Aga Khan

Imam is also asked about Divinity

Hazar Imam is here making a reference to the essence and the form in the context of Quran and its interpretation and he was also asked about divinity and the divine.

RB: Is this [Imamat] a kind of divine authority?

AK: You have to be very careful not to confuse the concept of religious authority with divinity. The Prophet himself never claimed any miracle of any sort. The only miracle which you have in Islam is the Qur’an.

- Imam Shah Karim al-Husayni Aga Khan IV, CBC Interview (1st), Man Alive with Roy Bonisteel (Canada), 8 October 1986

ismaili.net/heritage/node/32304

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

[mahebubchatur]

It is important to know and understand the difference between religious authority and divinity

“You must be careful not to refer to Islamic law. There is no such thing as “Islamic law”. There are four basic schools of Islamic law in the Sunni Muslim world, there are several schools of Islamic law in the Shia Muslim world. Our attitude is simply that codes change and that what is important is the purpose behind the code: Aga Khan

Imam is also asked about Divinity

Hazar Imam is here making a reference to the essence and the form in the context of Quran and its interpretation and he was also asked about divinity and the divine.

RB: Is this [Imamat] a kind of divine authority?

AK: You have to be very careful not to confuse the concept of religious authority with divinity. The Prophet himself never claimed any miracle of any sort. The only miracle which you have in Islam is the Qur’an.

- Imam Shah Karim al-Husayni Aga Khan IV, CBC Interview (1st), Man Alive with Roy Bonisteel (Canada), 8 October 1986

ismaili.net/heritage/node/32304

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

### What are Divinity, Divine, and Divinely Ordained Religious Authority? - In the context of Prophet and Imam of the time

**Context**

1. **Divinity**: Refers to the state of being divine, which is inherently beyond human comprehension and material existence. Allah - God, being divine, is considered supreme and incomparable to anything else on Earth and within creation.


2. **Religious Authority**: This is the authority granted by God to prophets and Imams to guide, teach, and bless followers. This authority is therefore divinely ordained and is meant to convey, uphold, and interpret divine will or Allah’s - God's will.

### Examples

- **Prophet Jesus**: In Christianity, Jesus is considered by Christians to be both divine (as the Son of God) and the recipient of divine authority to preach, heal, and guide his followers.
- **Prophet Muhammad**: In Islam, Muhammad is seen as the final prophet who received and conveyed the Quran from Allah- God, giving him the divine authority to guide, teach, and bless believers.

### Explanation

- **Divinity**: Allah’s - God's nature is divine, meaning it is eternal, omnipotent, omniscient, and omnipresent. God cannot be compared to anything material or temporal on Earth or in the spiritual universe.

- **Religious Authority**: This authority is a delegation from God, the divine, to individuals (prophets) to carry out God's will on Earth. It is a means through which divine guidance and blessings are communicated to humanity and creation.

### Key Points

- **Divinity is inherent and absolute**, while **religious authority is delegated and functional**.

- **Divinity is Allah - God, and the nature and oneness of Allah - God**, whereas **religious authority is about the role and responsibility given to prophets and individuals**.

[mahebubchatur]

Ginans are from Farmans are a parts of the teachings and interpretations ( Tawil Talim) from Imams
and Allah - Quran

Ginans are from Farmans from Imams and Allah - Quran

Knowledge given by Imams and Allah in Ginans and Farmans is originates from Quran & Allah 

“"In what voice or voices," can the Islamic heritage speak to us afresh – a voice true to the historical experience of the Muslim world yet, at the same time, relevant to the technically advanced, but morally turbulent and uncertain world of today?" 

“On the opposite sides of the fissures are the ultra-rich and the ultra-poor, the Shia and the Sunni, the Arab and the non-Arab, the theocracies and the secular states, those who search for and are keen to adopt modern, participatory forms of government, versus those who wish to re-impose supposedly ancient forms of governance." ( link below) 

Pirs have said in  Ginans , Ginans are from Imams, the Lord, and Allah.  Hazar Imam is also Pir today - Pir Noor Mawlana Shah … Hazar Imam… (To whom prayers are addressed daily, with prostrations and reverence)

Nothing is more important than sharing knowledge says Hazar Imam. Therefore nothing is more important than sharing knowledge from Imams in Farmans and Ginans - (see video clip below)  

Here’s the translation of the Ginan you have quoted. 

“O ( believers) hear 

 Ali Islamshah (Imam) is our Lord 

Allah is indeed the Imam: 

Says Pir Sadardin, & 
says Pir  Kabirdin: 

For believers,  (in Imam and Allah) there is a place in heaven:

Take the name of the divine (Imam & Allah)

& be concerned about your soul, brother Momin (believer) 

Do not lead your soul to hell.”

Eji Aal Ali Islamshah Raja : Allah Ehi Imam : 

Bhane Sadardin Kahet Kabirdin : 

Mere Mominku Bahesta Mukam :

 Elahi Bhed Tantav Naam Lije : 

Apne Jiwadeki Chinta Mominbhai Kije : 

Apne Jiwadeku Dozakh Na Dije :


  ".. It must not happen that so long as I am here you read my farmans, and later on you no longer read them. That must not occur. Just as you read my Ginans,  You must read my farmans. The way you seek out the meaning of my Ginans, the same way seek out the meaning of my farmans too. My farmans themselves are the ginans.." (MSMS)

There is nothing more important than sharing elucidating & teaching  Farmans and Ginans says Imams 

Anyone who knowingly blocks Farmans from the Jamat especially those  in control are not respecting Hazar Imam.  They should not be supported by all other Leaders Mukhi’s and  the Jamat. It is up to them & Jamats - now Dais - to ask share Farmans Ginans & do what Imam has asked. 

If the Jamat, don’t ask learn & share knowledge in Farmans then they have themselves to blame for not doing what Hazar Imam and Allah has asked & directed guided   ( Dua part 4 & link below  ) 

“One who prohibits My Farmans to be read and interpreted is an enemy of the faith”

“The main task of missionaries is to interpret my Farmans and explain them to the Jamat”

“It is the duty of every Jamat to keep on reminding My Farmans to everyone young and old”

“Live according to what is said in Ginans and in Farmans.” 

“Read well those books, find their meanings and act upon them” 

More 

Farmans to share Farmans 
 http://ismaili.net/timeline/2018/101-proofs-chatur.pdf

Video clip of Hazar Imam 

https://www.facebook.com/IsmailiHeritag ... /?vh=e&d=n

Nothing more important than sharing knowledge 

https://fb.watch/fXCWTfXEkN/


Are today the knowledge in Farmans and Ginans is blocked and or  “clouded over, distorted and deformed by political interests and by struggles for power over the minds and hearts of people." 
There are attempts, Hazar Imam had warned, "at transforming what are meant to be fluid, progressive, open-ended, intellectually informed and spiritually inspired traditions of thought, into hardened, monolithic, absolutist and obscurantist positions."

Hazar Imam “spoke of divides so readily perceived today. "On the opposite sides of the fissures," he said, "are the ultra-rich and the ultra-poor, the Shia and the Sunni, the Arab and the non-Arab, the theocracies and the secular states, those who search for and are keen to adopt modern, participatory forms of government, versus those who wish to re-impose supposedly ancient forms of governance."

https://ismaili.net/timeline/2003/20031023dn.html


More on Ginans are  Farmans 
http://heritage.ismaili.net/node/30134# ... the%20Holy% 

To Leadership & Scholars etc “ Regarding Ginans and Farmans. More as follows. 
(Any clarification & sharing of more knowledge is welcome - from IIS DJI ITREBS scholars &  Jamat) 

[swamidada]

Chatur ji; With reference to your above post, let me ask you," Did Shah Karim Al Hussini Hazar Imam claimed he is God?". Let me quote couple of sentences from your post. You wrote, Divinity Refers to the state of being divine, which is inherently beyond human comprehension and material existence. Allah - God, being divine, is considered supreme and incomparable to anything else on Earth and within creation.

Divinity is Allah - God, and the nature and oneness of Allah.

Let me quote what Imam Baqir said," I am the servant of God, glorified and exalted be He". This proves Imam is not God.

On 16th December 1964, there was a meeting of all Ismailia Association presidents with Hazar Imam in Karachi Pakistan. Presidents asked many questions and discused many religious issues with Hazar Imam. President of Tanganyka Association Rai Shamsuddin Tejpar asked about the clarification of "Ali Allah" and "Aliyullah". Hazar Imam explained, I quote,"Yes, Farman on that was very clear from my grandfather. It was not Ali Allah, but was Aliyullah which has the different meaning, which means that "Ali is from Allah". Don't confuse it. This means that the Spirit of Ali and the Noor of Ali is from Allah, and this is the belief which jamait has. This is the true conception of Noor".

[Admin]

it was a befitting answer to someone who does not know the meaning to Aliyullah if this is really in the minutes of that meeting as we all know that in the same way Rasullilah means prophet of Allah, Aliyullah means Ali of Allah.

To pretend that the imam who is an expert in Arabic did not know this, is an insult to our imam.

But we have to acknowledge that Imam speaks to each according to his level of understanding. And we also know the sensitivity of this subject in Pakistan and other religiously intolerant countries.

[mahebubchatur]

Why is the Imam of the Time called Speaking Qur'an or Speaking Book (Kitab) of God?

“ ‘The meaning of the Kitab of God is not the text, it is the man who guides. He is the Kitab of God; he is its verses; he is scripture.’’
– Hazrat Shams-i Tabrizi, (Shafique Virani, The Ismailis in the Middle Ages, 93)


"Indeed, I am leaving among you, that which if you hold fast to them, you shall not go astray after. One of them is greater than the other: The Kitab of God is a rope extended from the sky to the earth, and my Family ('itrati) - the people of my house (Ahl al-Bayti) - and they shall not separate until they meet at the Paradiscal Pool, so be mindful how you are with them."
- Prophet Muhammad (Sahih Tirmidhi, Book 49, Hadith 4155 &4157: Online)
Summary: When the Prophet Muhammad told the Community to hold fast to "the Kitab of God" and his Ahl al-Bayt and proclaimed that the Kitab of God and his Ahl al-Bayt shall "never separate from each other" - he was not telling the Community to follow both the Qur'anic Text and his Progeny as two separate things; nor was the Prophet saying that his Progeny will always keep a copy of the Qur'anic text with them. The Qur'anic Text did not exist when the Prophet made this statement. In fact, the word "Kitab Allah" in the Qur'an means the "Decree of God" (see 2:101, 3:23, 4:24, 5:44, 8:75, 9:36, 18:27, 30:56, 33:6, 35:26). In reality, the Prophet is declaring that God's Kitab - meaning continuous guidance, knowledge and authority (all indicated by the term "Kitab Allah") will always remain fused with his Ahl al-Bayt and Progeny on earth until the end of the world. Even though the Prophethood and Qur'anic revelation have ended, the Progeny of Muhammad and his Ahl al-Bayt remain in the world as the "possessors" of God's Kitab (guidance, authority) and through them, the Community of Muhammad will have continuous access to the single eternal Kitab of God until the end of time.

What is Prophet Muhammad referring to when he says he is leaving behind "the Kitab of God" and his "Progeny" (itrat) or Ahl al-Bayt? The meaning of the Progeny/Ahl al-Bayt is a bit more obvious - considering that various Sunni and Shia sources report that the Ahl al-Bayt of the Prophet are exclusively Imam Ali, Hazrat Fatimah, Imam Hasan and Imam Husayn. For example, the Sunni Hadith book Jami' al-Tirmidhi reports that the Prophet recited Qur'an 33:33 - "And God only wishes to keep away from you all impurity, O Ahl al-Bayt, and purify you with a thorough purification":

The Prophet placed a cloak (kissa’) over al-Hasan, al-Husayn, 'Ali and Fatimah, then he said: 'O God, these are my Ahl al-Bayt and the close ones, so remove the impurities (rijs) from them and purify them thoroughly." So Umm Salamah said: 'And am I with them, O Messenger of Allah?' He said: "You are fine in your place. (Sahih al-Tirmidhi, Book 49, Hadith 4245: Read Online)

The Prophet said to hold fast to the Kitab of God and that this Kitab always remains with the Ahl al-Bayt. So what does the term "Kitab of God" (Kitab Allah) mean here?

Most people believe that the Kitab Allah means the Qur'anic Text in the form of a "book". However, the Prophet recited the Qur'an as purely oral recitations during his 23-year mission and there was no book-text compilation of the Qur'an when Muhammad was alive. There was no need for any Qur'an Text for anyone to possess because Prophet Muhammad himself was the expounder of the Qur'anic Recitations in every matter:

"The Prophet functioned as the projection of the divine message embodied in the Qur’an. He was the living commentary of the Qur’an, inextricably related to the revelatory text. Without the Prophet the Qur’an was incomprehensible, just as without the Qur’an the Prophet was no prophet at all."
- Abdul Aziz Sachedina, (“Scriptural Reasoning in Islam”, Journal of Scriptural Reasoning, 5/1 (2005); cited in Adis Duderija, The Hermeneutical Importance of Qur’anic Assumptions in the Development of a Values Based and Purpose Oriented Qur’an Sunna Hermeneutic)

Prophet Muhammad never gathered the Qur'anic recitations into a "book" during his lifetime and he left no such "book" when he died. The Qur'an actually refuses to behave as a "book in writing" in several verses like the one below:

And even if We had sent down to you, [O Muhammad], a written scripture on a page and they touched it with their hands, the disbelievers would say, “This is not but obvious magic.”
– Holy Qur’an 6:7

Even further, the term "kitab" as it appears and is used in the Qur'an does not simply mean "the Qur'an" or the Qur'an compiled as a codex called mushaf. The word "Kitab Allah" in the Qur'an usuallly means the "Decree of God" (see 2:101, 3:23, 4:24, 5:44, 8:75, 9:36, 18:27, 30:56, 33:6, 35:26). Several Qur'anic verses make a careful difference between "al-kitab" and "al-qur'an" (the recitation) or "quranun" (a recitation). The Qur'an uses the term "al-kitab" to refer to multiple realities including:

1) The Divine Guidance revealed to all prophets including Muhammad;
2) the celestial heavenly Kitab in which all things are recorded by God;
3) specific legal injunctions concerning things like inheritance, marriage, commerce.

None of the above meanings of kitab as used in the Qur'an mean "physical text' or "physical book." According to a thorough semantic analysis of the Qur’an carried out by non-Muslim Qur’anic studies scholars J. Fiegenbaum, Daniel A. Madigan, and Nicolai Sinai, the Qur’anic word kitab in the context of divine revelation stands for “Divinely-authorized guidance” and not a “physical book.” This is proven by how the verb kataba, which means “to write”, is used in the Qur’an: whenever God is the agent of the verb kataba (to write), the meaning of the verb is always “to prescribe” or “to decree” or “to determine” and never to physically write anything (see Qur’an: 2:216, 9:51, 13:39, 6:54, 6:73, 19:35, 40:68, 68:47, 2:187, 9:51, 5:32, 58:21, 6:12, 58:22, 7:156, 15:4, 2:180, 49:3, 5:45, 6:12, 7:156, 2:79).

Thus, the word kitab as used in the Qur’an is very expansive and broad; kitab properly means “divine authoritative command” or “divine guidance”, regardless of how this guidance is recorded or stored. One scholar of Qur'anic Studies, Daniel Madigan, concludes the following about the meaning of "kitab" in the Qur'an:

“The Qur’an’s very claim to authority rests on there being a single, univocal, and integral kitab, manifested in the past and now manifest once more through the mission of the Prophet…The logic of the Qur’an’s approach demonstrates the impossibility of understanding al-kitab as a fixed text, a book. More than one group of people has been given al-kitab; if it were a fixed text, then each group would have the same text…The claim that something is kitab is a claim to authority and knowledge, not a statement about the form in which it is kept.”
- Daniel A. Madigan, ( The Qur’an’s Self-Image, 178-179)

Overall, the term "kitab" as is used in the Qur'an does not mean physical "book" or "text". The Kitab Allah refers to God's knowledge, authority, and guidance by which He guides human beings according to changing situations and events - just as the Qur'an's own verses were revealed to respond to the community's needs.

"In this respect, the Qurʾān does not present the kitāb as a closed and definable corpus of text, but rather as an ongoing relationship of guidance...So when the Qurʾān speaks of itself as kitāb, it seems to be talking not about the form in which it is sent down but rather about the authority it carries as a manifestation of the knowledge and command of God."
- Daniel A. Madigan, (“Kitab”, in Encyclopedia of the Qur’an 2013, Read Online)

The Custom ( sunnah) of God according to the Qur'an is to continue giving Kitab or divine guidance to the communities through the direct descendants of the Prophets. This is supported by specific Qur'an verses that tell us God bestowed the Kitab to specific descendants of the previous Prophets:

"We sent Noah and Abraham and placed prophethood and the Kitab among their progeny."
– Holy Qur'an 57:26

“And We bestowed on him (Abraham) Isaac and Jacob, and We established the Prophethood and the Kitab among his progeny, and We gave him his reward in the world, and lo! in the Hereafter he verily is among the righteous.”
– Holy Qur'an 29:27

"Or are they jealous of mankind because of that which Allah of His bounty hath bestowed upon them? For We had already given the progeny of Abraham the Kitab and wisdom and conferred upon them a great kingdom."
– Holy Qur'an 4:54

"With some of their forefathers and their offspring and their brethren; and We chose them and guided them unto a straight path. That is the guidance of Allah wherewith He guideth whom He will of His bondmen.Those are the ones to whom We gave the Kitab and Authority and Prophethood. But if the disbelievers deny it, then We have entrusted it to a people who are not therein disbelievers."
– Holy Qur'an 6:89

And We certainly gave Moses the Kitab, so do not be in doubt over his meeting. And we made it guidance for the Children of Israel. And We appointed from among them Imams guiding by Our Command when they were patient and [when] they were certain of Our signs.
- Holy Qur’an 32:23-24

In all of the above verses, God gave the Kitab to the direct descendants of previous Prophets including Noah, Abraham, Isaac, and Jacob. Therefore, it is logical that the Kitab of God also continues with the direct descendants of the last prophet - Prophet Muhammad. As such, when the Prophet Muhammad told the Community to hold fast to "the Kitab of God" and his Ahl al-Bayt and proclaimed that the Kitab of God and his Ahl al-Bayt shall "never separate from each other" - he was not telling the Community to follow both the Qur'anic Text and his Progeny as two separate things; nor was the Prophet saying that his Progeny will always keep a copy of the Qur'anic text with them. The Qur'anic Text did not exist when the Prophet made this statement. As shown above, the word "Kitab Allah" in the Qur'an means the "Decree of God" (see 2:101, 3:23, 4:24, 5:44, 8:75, 9:36, 18:27, 30:56, 33:6, 35:26). In reality, the Prophet is declaring that God's Kitab - meaning continuous guidance, knowledge and authority (all indicated by the term "Kitab Allah") will always remain fused with his Ahl al-Bayt and Progeny on earth until the end of the world. Even though the Prophethood and Qur'anic revelation have ended, the Progeny of Muhammad and his Ahl al-Bayt remain in the world as the "possessors" of God's Kitab (guidance, authority) and through them, the Community of Muhammad will have continuous access to the single eternal Kitab of God until the end of time.

Thus, the Imam of the Prophet's Ahl al-Bayt in every time and age is the bearer of the Kitab Allah - which he carries in his heart and soul, not in the form of a written scripture. The Qur'an even says that the Kitab which God reveals to the Prophet also exists in the hearts of a special possessors of knowledge:

And thus We have sent down to you the Kitab. And those to whom We gave the Kitab believe in it. And among these [people of Makkah] are those who believe in it. And none reject Our signs except the disbelievers. And you did not recite from a Kitab before it, nor did you inscribe one with your right hand. Otherwise the falsifiers would have had [cause for] doubt. Rather, it [the Kitab] is clear signs within the breasts of those who have been given knowledge. And none reject Our signs except the wrongdoers.
- Holy Qur’an 29:47-49

Imam Muhammad al-Baqir recited this verse (29:49): “Nay, rather it [the Kitab] is Clear Signs (ayat) in the breasts of those who are given knowledge (alladhi utu al-‘ilm).” Then he said: ‘Take note… He [God] does not say that it [the Kitab] is “between the two covers of the written text (mushaf)].” He said: “in the breasts of those who are given knowledge.” Who can they be apart from us? They are specifically the Imams.’
(Usul al-Kafi, Kitab al-Hujjah, Chapter 23, Hadith No. 23-4)

The Shi‘i Imams therefore possess the spiritual meaning (al-batin) and the esoteric interpretation (ta’wil) of the Kitab Allah in their hearts in the form of pure knowledge (al-‘ilm al-mahd) and not in the form of bookish erudition that ordinary people require to be learned. This is the meaning of the prophetic hadith that says: “‘Ali is with the Qur’an and the Qur’an is with ‘Ali. They shall never separate until they return to me in Paradise.” This is why the Imam of the Time is called the Speaking Qur'an and the Speaking Kitab of God.

"Harken ye who quest for union, who boasts that he seeks. Heed my words for I am the Book of God (Kitab Allah) that speaks!"
- Imam 'Abd al-Salaam, (Ode to the Seekers of Union, tr. Virani, The Ismailis in the Middle Ages)

‘‘The meaning of the Kitab of God is not the text, it is the man who guides. He is the Kitab of God; he is its verses; he is scripture.’’
– Hazrat Shams-i Tabrizi, (Shafique Virani, The Ismailis in the Middle Ages, 93)

By Ismaili Gnosis

[swamidada]

Why is the Imam of the Time called Speaking Qur'an or Speaking Book (Kitab) of God?

“ ‘The meaning of the Kitab of God is not the text, it is the man who guides. He is the Kitab of God; he is its verses; he is scripture.’’
– Hazrat Shams-i Tabrizi, (Shafique Virani, The Ismailis in the Middle Ages, 93)


"Indeed, I am leaving among you, that which if you hold fast to them, you shall not go astray after. One of them is greater than the other: The Kitab of God is a rope extended from the sky to the earth, and my Family ('itrati) - the people of my house (Ahl al-Bayti) - and they shall not separate until they meet at the Paradiscal Pool, so be mindful how you are with them."
- Prophet Muhammad (Sahih Tirmidhi, Book 49, Hadith 4155 &4157: Online)
Summary: When the Prophet Muhammad told the Community to hold fast to "the Kitab of God" and his Ahl al-Bayt and proclaimed that the Kitab of God and his Ahl al-Bayt shall "never separate from each other" - he was not telling the Community to follow both the Qur'anic Text and his Progeny as two separate things; nor was the Prophet saying that his Progeny will always keep a copy of the Qur'anic text with them. The Qur'anic Text did not exist when the Prophet made this statement. In fact, the word "Kitab Allah" in the Qur'an means the "Decree of God" (see 2:101, 3:23, 4:24, 5:44, 8:75, 9:36, 18:27, 30:56, 33:6, 35:26). In reality, the Prophet is declaring that God's Kitab - meaning continuous guidance, knowledge and authority (all indicated by the term "Kitab Allah") will always remain fused with his Ahl al-Bayt and Progeny on earth until the end of the world. Even though the Prophethood and Qur'anic revelation have ended, the Progeny of Muhammad and his Ahl al-Bayt remain in the world as the "possessors" of God's Kitab (guidance, authority) and through them, the Community of Muhammad will have continuous access to the single eternal Kitab of God until the end of time.

What is Prophet Muhammad referring to when he says he is leaving behind "the Kitab of God" and his "Progeny" (itrat) or Ahl al-Bayt? The meaning of the Progeny/Ahl al-Bayt is a bit more obvious - considering that various Sunni and Shia sources report that the Ahl al-Bayt of the Prophet are exclusively Imam Ali, Hazrat Fatimah, Imam Hasan and Imam Husayn. For example, the Sunni Hadith book Jami' al-Tirmidhi reports that the Prophet recited Qur'an 33:33 - "And God only wishes to keep away from you all impurity, O Ahl al-Bayt, and purify you with a thorough purification":


None of the above meanings of kitab as used in the Qur'an mean "physical text' or "physical book." According to a thorough semantic analysis of the Qur’an carried out by non-Muslim Qur’anic studies scholars J. Fiegenbaum, Daniel A. Madigan, and Nicolai Sinai, the Qur’anic word kitab in the context of divine revelation stands for “Divinely-authorized guidance” and not a “physical book.” This is proven by how the verb kataba, which means “to write”, is used in the Qur’an: whenever God is the agent of the verb kataba (to write), the meaning of the verb is always “to prescribe” or “to decree” or “to determine” and never to physically write anything (see Qur’an: 2:216, 9:51, 13:39, 6:54, 6:73, 19:35, 40:68, 68:47, 2:187, 9:51, 5:32, 58:21, 6:12, 58:22, 7:156, 15:4, 2:180, 49:3, 5:45, 6:12, 7:156, 2:79).

By Ismaili Gnosis

With reference to above article, you already have posted same on dated Jan 1, 2024 with little change.

Do Ismailis believe the Imam is God?
Post by mahebubchatur » Mon Jan 01, 2024 8:05 am

Do Ismailis believe the Imam is God?

Why is the Imam of the Time called Speaking Qur'an or Speaking Book (Kitab) of God?

"Indeed, I am leaving among you, that which if you hold fast to them, you shall not go astray after. One of them is greater than the other: The Kitab of God is a rope extended from the sky to the earth, and my Family ('itrati) - the people of my house (Ahl al-Bayti) - and they shall not separate until they meet at the Paradiscal Pool, so be mindful how you are with them."
- Prophet Muhammad (Sahih Tirmidhi, Book 49, Hadith 4155 &4157: Online)
Summary: When the Prophet Muhammad told the Community to hold fast to "the Kitab of God" and his Ahl al-Bayt and proclaimed that the Kitab of God and his Ahl al-Bayt shall "never separate from each other" - he was not telling the Community to follow both the Qur'anic Text and his Progeny as two separate things; nor was the Prophet saying that his Progeny will always keep a copy of the Qur'anic text with them. The Qur'anic Text did not exist when the Prophet made this statement. In fact, the word "Kitab Allah" in the Qur'an means the "Decree of God" (see 2:101, 3:23, 4:24, 5:44, 8:75, 9:36, 18:27, 30:56, 33:6, 35:26). In reality, the Prophet is declaring that God's Kitab - meaning continuous guidance, knowledge and authority (all indicated by the term "Kitab Allah") will always remain fused with his Ahl al-Bayt and Progeny on earth until the end of the world. Even though the Prophethood and Qur'anic revelation have ended, the Progeny of Muhammad and his Ahl al-Bayt remain in the world as the "possessors" of God's Kitab (guidance, authority) and through them, the Community of Muhammad will have continuous access to the single eternal Kitab of God until the end of time.

What is Prophet Muhammad referring to when he says he is leaving behind "the Kitab of God" and his "Progeny" (itrat) or Ahl al-Bayt? The meaning of the Progeny/Ahl al-Bayt is a bit more obvious ------------------------------------------------------------------------------ continue

[mahebubchatur]

The following article provides an insightful elucidation of the divinely ordained authority of Shia Imams, through the lens of their daily exoteric and esoteric prayers- Dua’s sent to their Imam of the time

This emphasizes the profound spiritual connection between the Imams and their murīds, as well as the symbolism embedded in the acts of worship through their Imam of the time

1. Divinely Inspired Intellect and Prayer: The article highlights the Shia Imams’ divinely inspired authority and the intellect (al-‘aql al-mu’ayyad) and their perpetual state of prayer, both in essence and practice. The Imams are recipients of prayer’s & do not require ritual prayers, their participation—such as during Deedar congregations—underscores their divinely ordained role and authority to receive prayers and give blessings materially and spiritually

2. Sujūd (Prostration): The act of prostration during daily prayers is a murīd’s recognition of the Imām’s spiritual authority. This act symbolizes ultimate submission, and acknowledgment of the Imām of the time

3. Rukū‘ (Bowing): Bowing during prayer reflects the murīd’s recognition of the Bāb (Gate) of the Imām. This emphasizes the imams role that connects the murīd to the deeper esoteric enlightenment

4. Takbīr (Glorification): The act of raising the hands to the ears while reciting Allāhu Akbar is linked to the act of bay‘ah (pledge of allegiance) to the Imām. It represents the murīd’s entry into the covenant of Da‘wah, affirming their commitment to follow Imāms with devotion and obedience in return for guidance and blessings materially and spiritually

The article provides a nuanced understanding of the Shia Imams’ divinely ordained spiritual authority and of sending prayers to them It deepens the appreciation of the Imam-murīd relationship and of the divinely ordained authority of the Imam of the time

Any comments or related information clarification and Farmans will be appreciated

Full Article

https://blog.ismailignosis.com/p/episod ... recite-dua

[swamidada]

1. Divinely Inspired Intellect and Prayer: The article highlights the Shia Imams’ divinely inspired authority and the intellect (al-‘aql al-mu’ayyad) and their perpetual state of prayer, both in essence and practice. The Imams are recipients of prayer’s & do not require ritual prayers, their participation—such as during Deedar congregations—underscores their divinely ordained role and authority to receive prayers and give blessings materially and spiritually

2. Sujūd (Prostration): The act of prostration during daily prayers is a murīd’s recognition of the Imām’s spiritual authority. This act symbolizes ultimate submission, and acknowledgment of the Imām of the time

3. Rukū‘ (Bowing): Bowing during prayer reflects the murīd’s recognition of the Bāb (Gate) of the Imām. This emphasizes the imams role that connects the murīd to the deeper esoteric enlightenment

4. Takbīr (Glorification): The act of raising the hands to the ears while reciting Allāhu Akbar is linked to the act of bay‘ah (pledge of allegiance) to the Imām. It represents the murīd’s entry into the covenant of Da‘wah, affirming their commitment to follow Imāms with devotion and obedience in return for guidance and blessings materially and spiritually

Chatur ji; need some clarification on 4 points you mentioned above.
1. You wrote, Imams do not require ritual prayers: In 1958 during first visit of Pakistan, Hazar Imam attended Juma Namaz at Memon Masjid Bolton market Karachi Pakistan in imamat of molvi saheb of masjid.

2. In daily Dua Ismailis do sajadah for Allah; ALLAHUMA LAKA SUJUDI WA TA'ATI (YA ALLAH MY PROSTRATION AND OBEDIENCE IS OR YOU).

3.There is NO RUKU' performed in daily Dua.

4. Takbir is not recited in Dua. Infact there is no Takbir recited in any part of Dua.

[Admin]

The fact that Imam participate or lead the Namz does not have any bearing on the fact that the Imam does not need it.

We have a ruku at the end of each chapter of Dua - 18 Ruku per day - Ismaili do not need to do the Ruku in the same way other branches of Islam do it nor to have the same definition of Ruku. If they were to follow everything Sunnis do, they better become Sunnis. And if some want to perform like if they are still living 14 hundreds years ago, they better convert to some other branches of Islam, Whahabi would be one option for them. Salafi is the community they can identify with.

Some say when you do your sujoodo to the Imam, it arrives to Allah and some say when you do Sujudo to Allah it arrives to Imam. It is a matter of faith and opinion which is different for each person. Only Allah can judge LOL!

[swamidada]

The fact that Imam participate or lead the Namz does not have any bearing on the fact that the Imam does not need it.

We have a ruku at the end of each chapter of Dua - 18 Ruku per day - Ismaili do not need to do the Ruku in the same way other branches of Islam do it nor to have the same definition of Ruku. If they were to follow everything Sunnis do, they better become Sunnis. And if some want to perform like if they are still living 14 hundreds years ago, they better convert to some other branches of Islam, Whahabi would be one option for them. Salafi is the community they can identify with.

Some say when you do your sujoodo to the Imam, it arrives to Allah and some say when you do Sujudo to Allah it arrives to Imam. It is a matter of faith and opinion which is different for each person. Only Allah can judge LOL!

My questions were directed to Chatur ji and not you, because at the end of his post he wrote, I quote, " Any comments or related information clarification and Farmans will be appreciated". Please stop baby sitting and let him answer LOL!

From Imam Ali to Imam Karim they have been performing Namaz. Were they doing sajdah to them selves?. Look at Fatimid era literature and Dua'im by Qadhi Noamaan.

Do not misguide youth and jamaits these are not 18 Ruku but 18 sajdahs. What jamaits do while performing Juma Namaz, Eid Namaz? You have bad habit of relating each issue with Sunnis, Wahabis, or Salafis when you have no proper answer. Ismailis recite 11 times YA WAHAB in mornning Tasbih, do they be called Wahabis!!

Dua is given by Imam. At end of each part Ismailis say,"ALLAHUMA LAKA SUJUDI WA TA'ATI" in sajadah and not ruku. True Ismailis perform sajah for Allah as mentioned in Dua. Your interpretation is wrong LOL.

[Admin]

My questions were directed to Chatur ji and not you, because at the end of his post ....

You are most welcomed to ask questions by email directly to him instead of asking them in this Forum if you are afraid to get responses to your half mis-informed remarks by others. If you do not know how a Forum is different from a private conversation, please inform yourselves by asking chatgpt.

[mahebubchatur]

[quote=swamidada post_id=78460 time=<a href="tel:1732494286">1732494286</a> user_id=43825]
My questions were directed to Chatur ji and not you, because at the end of his post ....

You are most welcomed to ask questions by email directly to him instead of asking them in this Forum if you are afraid to get responses to your half mis-informed remarks by others. If you do not know how a Forum is different from a private conversation, please inform yourselves by asking chatgpt.
[/quote]

I agree with Admin that the purpose of open forums like this is for everyone to participate in dialogue and conversations, sharing their knowledge for understanding and reflection. What matters most is the content of the message, not who delivers it. If we focus on the message rather than the messenger, we can enrich our collective understanding and avoid biases that hinder genuine dialogue. Failing to do so can lead to missed insights and a lack of diverse perspectives.

The word Takbir, "Allahu Akbar" (Allah is the Greatest), is not specifically stated in the Quran. However, the greatness and glorification of Allah, His Tawhid (Oneness), limitless power, and independence are emphasized throughout the Quran.

The word **Ruku** (رُكُوع) does appear in the Quran. It is mentioned in several verses, typically referring to the act of bowing down in prayer, demonstrating humility and submission to Allah. Here are a couple of examples:

1. **Surah Al-Baqarah (2:43)**:
- **Translation**: "And establish prayer and give zakah and bow with those who bow [in worship and obedience]."

2. **Surah Al-Hajj (22:77)**:
- **Translation**: "O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed."

In these verses, **Ruku** is highlighted as an essential part of the prayer, emphasizing the importance of bowing in submission to Allah.

It is essential to understand both the form and the essence. While there may be many interpretations and practices regarding form, the essence remains the same. The act of bowing down and submitting in Ruku is done in various ways, and the form has evolved over time.

In Ismaili Muslim prayers, which include their daily Dua, there is glorification of God and a direct reference to the continuity of guidance. The 6th part of their prayers starts with a verse from the Quran, encompassing Tawhid, and continues with the names of all 49 Imams up to the present. Prostration marks the end of each part of the prayers, but the entire prayers, which include Ginans and Tasbihs, should all be considered in context and in totality, holistically. Ismaili Prayers are sent to the Imam of the time for acceptance and blessings of all forms—material, spiritual, and through guidance (Farmans), which are for all and are to be shared and explained to all.

The essence of Ruku and Takbir is what remains constant, while the form, for example, how these are physically expressed, can change and evolve. For Ruku and Takbir, the essence of reason and respect in submission supplications and prostration is what matters most.
The forms may vary for many reasons and across some 72 sects of Muslims in their diversity of interpretations forms and practices

[swamidada]

My questions were directed to Chatur ji and not you, because at the end of his post ....

You are most welcomed to ask questions by email directly to him instead of asking them in this Forum if you are afraid to get responses to your half mis-informed remarks by others. If you do not know how a Forum is different from a private conversation, please inform yourselves by asking chatgpt.

This is an open Form, therefore evey one can participate in dialogue, arguments, and conversations to share knowledge for understanding. I am not brainless to ask chatgpt.

[swamidada]

[quote=swamidada post_id=78460 time=<a href="tel:1732494286">1732494286</a> user_id=43825]
My questions were directed to Chatur ji and not you, because at the end of his post ....

agree with Admin that the purpose of open forums like this is for everyone to participate in dialogue and conversations, sharing their knowledge for understanding and reflection. What matters most is the content of the message, not who delivers it. If we focus on the message rather than the messenger, we can enrich our collective understanding and avoid biases that hinder genuine dialogue. Failing to do so can lead to missed insights and a lack of diverse perspectives.

The word Takbir, "Allahu Akbar" (Allah is the Greatest), is not specifically stated in the Quran. However, the greatness and glorification of Allah, His Tawhid (Oneness), limitless power, and independence are emphasized throughout the Quran.

The word **Ruku** (رُكُوع) does appear in the Quran. It is mentioned in several verses, typically referring to the act of bowing down in prayer, demonstrating humility and submission to Allah. Here are a couple of examples:

1. **Surah Al-Baqarah (2:43)**:
- **Translation**: "And establish prayer and give zakah and bow with those who bow [in worship and obedience]."

2. **Surah Al-Hajj (22:77)**:
- **Translation**: "O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed."

In these verses, **Ruku** is highlighted as an essential part of the prayer, emphasizing the importance of bowing in submission to Allah.

I agree with your first paragraph as this is an open Forum and every one can participate in dialogue and conversation.
Again need some clarification, You wrote; "The word Takbir, "Allahu Akbar" (Allah is the Greatest), is not specifically stated in the Quran. However, the greatness and glorification of Allah, His Tawhid (Oneness), limitless power, and independence are emphasized throughout the Quran".
The phrase Allahu Akbar comes in 2 surahs of Quran. Surah Tauba 72 and Surah Ankabut 45.

In Salat, Ruku and Sajdah are two different things. For example in Eid Namaz you do Ruku and Sajdah. If they are both same then one has to omit Ruku and go direct in Sajdah. From time of Prophet Muhammad to Imam Jafar Sadiq to Fatmid era this phisical practice of Salat was common, first Ruku and then Sajdah. Arabic is a sensetive and deep language, many words have scores of different meanings, hence different approach and understanding.
You have quoted Surah Hajj (22/77), which clearly mentions 'O, believers bow and prostrate and worship your lord.....'. This ayat clearly shows that bow first and then prostrate.

[mahebubchatur]

[quote=swamidada post_id=78460 time=<a href="tel:1732494286">1732494286</a> user_id=43825]
My questions were directed to Chatur ji and not you, because at the end of his post ....

agree with Admin that the purpose of open forums like this is for everyone to participate in dialogue and conversations, sharing their knowledge for understanding and reflection. What matters most is the content of the message, not who delivers it. If we focus on the message rather than the messenger, we can enrich our collective understanding and avoid biases that hinder genuine dialogue. Failing to do so can lead to missed insights and a lack of diverse perspectives.

The word Takbir, "Allahu Akbar" (Allah is the Greatest), is not specifically stated in the Quran. However, the greatness and glorification of Allah, His Tawhid (Oneness), limitless power, and independence are emphasized throughout the Quran.

The word **Ruku** (رُكُوع) does appear in the Quran. It is mentioned in several verses, typically referring to the act of bowing down in prayer, demonstrating humility and submission to Allah. Here are a couple of examples:

1. **Surah Al-Baqarah (2:43)**:
- **Translation**: "And establish prayer and give zakah and bow with those who bow [in worship and obedience]."

2. **Surah Al-Hajj (22:77)**:
- **Translation**: "O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed."

In these verses, **Ruku** is highlighted as an essential part of the prayer, emphasizing the importance of bowing in submission to Allah.

I agree with your first paragraph as this is an open Forum and every one can participate in dialogue and conversation.
Again need some clarification, You wrote; "The word Takbir, "Allahu Akbar" (Allah is the Greatest), is not specifically stated in the Quran. However, the greatness and glorification of Allah, His Tawhid (Oneness), limitless power, and independence are emphasized throughout the Quran".
The phrase Allahu Akbar comes in 2 surahs of Quran. Surah Tauba 72 and Surah Ankabut 45.

In Salat, Ruku and Sajdah are two different things. For example in Eid Namaz you do Ruku and Sajdah. If they are both same then one has to omit Ruku and go direct in Sajdah. From time of Prophet Muhammad to Imam Jafar Sadiq to Fatmid era this phisical practice of Salat was common, first Ruku and then Sajdah. Arabic is a sensetive and deep language, many words have scores of different meanings, hence different approach and understanding.
You have quoted Surah Hajj (22/77), which clearly mentions 'O, believers bow and prostrate and worship your lord.....'. This ayat clearly shows that bow first and then prostrate.

The phrase “Allāhu Akbar” (Allah is the Greatest) is not explicitly mentioned in these verses you quote of the Quran.

However, the Quran emphasizes Allah’s greatness and supremacy through other expressions and themes.

For example:

Surah Al-‘Ankabut (29:45):

“Recite what has been revealed to you of the Book and establish prayer. Indeed, genuine prayer deters one from indecency and wickedness. And the remembrance of Allah is greater ˹in deterrence˺. And Allah fully knows what you all do.”

This verse highlights that the remembrance of Allah (dhikr) surpasses all acts of worship in its impact and significance, illustrating His unmatched greatness and the centrality of divine awareness in guiding human actions.

Surah At-Tawbah (9:72):

“Allah has promised the believers, both men and women, Gardens under which rivers flow, to stay there forever, and splendid homes in the Gardens of Eternity, and—above all—the pleasure of Allah. That is truly the ultimate triumph.”

Here, the pleasure or enlightenment of Allah is described as the ultimate reward, surpassing even the eternal comforts of Paradise, further emphasizing His supreme authority and greatness.

Neither of these verses explicitly uses the phrase “Allāhu Akbar,” but they demonstrate Allah’s ultimate greatness, His omniscience (“Allah fully knows what you all do”), and His eternal promise of triumph for all believers.

And,

The acts of bowing and prostrating are expressions of worship, submission, respect, and devotion to Allah, as well as the importance of doing good deeds. These acts embody both the outward form (Talim) and the inner essence (Tawil) of worship, highlighting humility and sincerity in devotion.

Surah Al-Hajj (22:77):
“O you who have believed, bow and prostrate and worship your Lord and do good—so that you may succeed.”

This verse connects physical acts of worship, such as bowing and prostrating, with their deeper spiritual purpose—submission to Allah and the pursuit of good deeds. Together, they represent a holistic approach to faith, combining form and essence in devotion and action.

Quran 22/77

Sahih International: O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed.
Pickthall: O ye who believe! Bow down and prostrate yourselves, and worship your Lord, and do good, that haply ye may prosper.
Yusuf Ali: O ye who believe! bow down, prostrate yourselves, and adore your Lord; and do good; that ye may prosper.
Shakir: O you who believe! bow down and prostrate yourselves and serve your Lord, and do good that you may succeed.
Muhammad Sarwar: Believers, worship your Lord, bow down and prostrate yourselves before Him and do virtuous deeds so that perhaps you will have everlasting happiness.
Mohsin Khan: O you who believe! Bow down, and prostrate yourselves, and worship your Lord and do good that you may be successful.
Arberry: O men, bow you down and prostrate yourselves, and serve your Lord, and do good; haply so you shall prosper;

[swamidada]

Let us continue if you don't mind. I read the article you posted.
https://blog.ismailignosis.com/p/episod ... recite-dua
Is this article written by Khalil Andani? This article is mostly comprises of ta'weeli aspect of salat. My take is, if there is no zahir, there will be no batin. First we have to perform zahiri ibadat to move rowards batini aspect of ibadat. Ritual of Salat or Dua is in zahiri form, it cann't happen to sit in JK and just think about the ta'weel of Dua and say shah jo didar and it is done. When Allah orders for Salat it is done physically and not just to think about taw'eel only. In this article there is a reference by Qadhi Noaman but reference is not complete. There should have been the name of book and page number.
Is Dua related to Da'wa, if yes then to whom? Dua is fardh (compusory) for Ismailis for the uplift of soul.. We pray to Allah and not Imam for forgiveness of sins and mushkil aasan. This is taught by Imam in Dua, refer to part 4,5, and 6 of Dua. Imam is wasilah to approach Allah and for this the word "BIHAQQ" is used in Dua 5 times. So far there is no book published by IIS or ITREB on ta'weel of Dua which says ruku and sajdah are same.

Regarding Quran 22/77, the different meanings which you have quoted of different translators have written 'bow and prostrate', insertion of 'and' indicates two different actions. Every Muslim submits to will of Allah and pray saying "iyyaka na'budu wa iyyaka nastaien". Ismailis also repeat same two times in Dua.