AIGLEMONT 13 DEC. 2008 HYDAYAT

Dates, testimonies, articles, descriptions
kmaherali
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Post by kmaherali »

imranramji2008 wrote:actually kmaherali we did have our own ismaili namaz during the fatimid times. We said namaz and at the end had all of our imams and did sajodidar at the end of it. do some research
If you read my note, I said recently we have not had our Ismaili Namaz. I am not talking about Fatimid period. What about all the centuries after the Fatimid period? I believe many Ismailis throughout our history have opted to recite Namaz albeit on Fridays only; so now they have an Ismaili Namaz instead of one of another denomination.
imranramji2008
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Post by imranramji2008 »

kmaherali wrote:
imranramji2008 wrote:actually kmaherali we did have our own ismaili namaz during the fatimid times. We said namaz and at the end had all of our imams and did sajodidar at the end of it. do some research
If you read my note, I said recently we have not had our Ismaili Namaz. I am not talking about Fatimid period. What about all the centuries after the Fatimid period? I believe many Ismailis throughout our history have opted to recite Namaz albeit on Fridays only; so now they have an Ismaili Namaz instead of one of another denomination.
Yes recently we have not had an ismaili namaz. You are correct but that doesnt means we arent gonna have one. Remember our faith is to change along with the times. SO saying that we are always gonna recite dua might be wrong. i was recently talking to my moms uncle's dad who was present at the homage ceremony on 13 th decemeber and he is doing alot with hazar imam. He wouldnt tell me alot of things but he did say their were going to be major changes. When i asked for more info on what kind of changes he just smiled and said when the time was right you would know. I asked him does this has to do with namaz. He said sort of but that is not the only changes we are going to have some traditions like chirag-i-rawshan and more reading of the quranic ayats were going to take place and then he said he couldnt share any more information with me and i just had to wait.
kmaherali
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Post by kmaherali »

imranramji2008 wrote: Yes recently we have not had an ismaili namaz. You are correct but that doesnt means we arent gonna have one. Remember our faith is to change along with the times.
Yes we are going to have one and that is what MHI has said in his Farman. We will not have to recite a Namaz of another denomination if we opt to do so. That is the only change that I can foresee. Whatever the Imam had to tell the Jamat, he has done so in his very comprehensive guidance. I do not think there was anything else that would have been left out exclusively for the leaders....
kmaherali
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Post by kmaherali »

imranramji2008 wrote: I dont know why so many people are against the namaz being replaced by an ismaili namaz. I dont think it is a bad thing. My mom's uncle's dad has told me stuff that i have shared it with you and by the looks of it their will be changes and
some one has said it before akbu ali missionary has predicted changes in ismaili faith we should be ready for them
I don't think anyone is against an Ismaili Namaz replacing a Namaz of another denomination. Isn't it better for an Ismaili to recite a Namaz which reflects our own Shia Ismaili belief in the living Imam as opposed to reciting a Sunni Namaz?
nagib
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Post by nagib »

The Imam has made clear that Dua has coexisted with Namaz and other forms of prayers. It still will continue to exist. Nothing in Hazar Imam's farman says it won't. So there is no need to invent.

Those who are looking for a situation where they will be performing Namaz side by side with their beloved Sunni friends will be disappointed, no Sunni will ever recite an Ismaili Namaz containing the centrality of Imamat . In fact they will be the first one to critise and say that it does not respect the Sunnah - Halleluya!.

nagib
kmaherali
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Post by kmaherali »

nagib wrote: Those who are looking for a situation where they will be performing Namaz side by side with their beloved Sunni friends will be disappointed, no Sunni will ever recite an Ismaili Namaz containing the centrality of Imamat . In fact they will be the first one to critise and say that it does not respect the Sunnah - Halleluya!.

nagib
As Indicated by MHI, there are variations in Namaz reflecting specificities of each denomination and sometimes there are situations where all the madhaib join together and say their Namaz together, Hajj for example. In these situations the entire Namaz is not recited aloud but rather the takbeer and the main actions are performed together, the rest is all in silence at a personal level. One could choose his own Ayats of the Quran to recite for example....
enzuru
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Post by enzuru »

We Ismaili did have our own namaz, the namaz Imam as-Sadiq taught that Twelvers (relatively) have kept in tact was the namaz of our community, no more theirs than ours. Later in Fatimid times I think it did take a more Sunni turn (and was instructed by the da'i), as the Bohra I believe pray with their hands crossed? I'm unsure if one could call Fatimid (and later shariah implementations after) as Ismaili namaz, but certainly the namaz practiced during as-Sadiq's time was an Ismaili namaz. I'm interested in seeing if perhaps we will see a version of namaz as done by the Shi'a of as-Sadiq's time, though I think it's unlikely.

Interestingly, a more Shi'a style of prayer does actually seem much more historically accurate. For example, the reason the Maliki school of Sunni law also pray with their hands to their side, is because Malik ibn Anas believed that the people of Medina were a living Sunnah, and at that period of time the people of Medina themselves prayed with their hands to their sides. However, I believe they look straight forward to the kaaba instead of to the ground, and also don't make use of the turbah (stone, usually from Karbala) as the Twelver do. Twelvers are also allowed to recite a dua in the second rakat (done by Sunnis only in special times), and recite something else besides Fatiha in the third and fourth rakat of salaat, along with a multitude of other minor differences.
From_Alamut
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Post by From_Alamut »

imranramji2008 wrote:
kmaherali wrote:
star_munir wrote:Ya Ali Madad,
Do any one has info regarding this:
After few months will there be complete new dua (or namaz) that will replace the existing one OR there will be certain changes in existing Dua?
I think if the new Ismaili Namaz was meant to replace the Dua, then MHI would have indicated that as it would signify a major change. My take is that the new Ismaili Namaz is available for cases where Jamati members in certain situations may be required to perform Namaz and hence the Ismaili version of it being available....
first off i think MHI has indicated it to be a major change by saying he has been studying other schools of thoughts. Also their is no reason to hide our faith mowla doesnt wants us to do that.
Namaz is from part of our history, we were just having our Holy Dua for a short period, I mean because of the conversion in India and other places, and for them I think we have to make a Dua in their language to their understanding and so they can easly practice their faith too, as well as time goes through slowly and when the murids understand their home language Holy Dua by the heart, then the Holy Authority Imam(a.s.a) He ordered to change it into more easier way and shorter in Arabic but more powerful Dua and today it is the time that we have to move forward and go back to our history and make our prayer as universal prayer, so Inshallah that our other Muslim brothers "Ummah" can impress Ismailsm faith as the True Muslim who is with the Imam of the time, direct descending of Holy Prophet Mohammad (peace be him up and his family)..


Please correct me brothers and sisters if I am wrong with my opinion..

Kindest Regard
kmaherali
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Post by kmaherali »

From_Alamut wrote:Namaz is from part of our history, we were just having our Holy Dua for a short period, I mean because of the conversion in India and other places, and for them I think we have to make a Dua in their language to their understanding and so they can easly practice their faith too, as well as time goes through slowly and when the murids understand their home language Holy Dua by the heart, then the Holy Authority Imam(a.s.a) He ordered to change it into more easier way and shorter in Arabic but more powerful Dua and today it is the time that we have to move forward and go back to our history and make our prayer as universal prayer, so Inshallah that our other Muslim brothers "Ummah" can impress Ismailsm faith as the True Muslim who is with the Imam of the time, direct descending of Holy Prophet Mohammad (peace be him up and his family)..


Please correct me brothers and sisters if I am wrong with my opinion..

Kindest Regard
MHI says in his Farman:

"Throughout the Jamat's history, including during the Fatimid times, a consistent feature of the Ismaili Tariqah has been the complementarity between practices that are specific to our Tariqah, and those that are part of the Sharia, common to all Muslims, albeit with denominational specificities. Examples of this are the historic co-existence between Namaz and Du'a, and the concept of private prayer and personal search, which has an important place in Islam, since it concerns the relationship of faith with life."

Does not that indicate that we always had practices specific to our tariqah (Dua) and the practice common to all Muslimas (Namaz)? So our Dua is not only for a short period on the contrary the Ismaili Namaz was only for a short period. The practices specific to our tariqah will always exist whereas the need to practice the Sharia will depend upon the context. At present because of the need to build bridges, we need to compliment our Dua with Ismaili Namaz, and hence the co-existence indicated by MHI.
enzuru
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Post by enzuru »

kmaherali is correct! Duas aren't a new thing in our faith.

Everyone should recall that to this day, duas play a very important role in both the Zaidi Shi'a and Twelver Shi'a faith. Just look at Imam Zainul'Abideen's beautiful collection of duas, "Sahifa al-Sajjadiyya", which is read to this day by both Zaidi Shi'a and Twelver Shi'a. Also, it is the Twelvers who run and own http://www.duas.org, with duas from Khidr and the Twelve Imams.

And I am unsure if we would use Fatimid salah like the Bohra, which I believe was more Sunni-like because of issues with Sunni empires. These days the differences between Sunni and Shi'a prayer are more obvious and respected, we would be able to pray as Shi'a originally prayed. But, Allah knows best!
kmaherali
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Post by kmaherali »

enzuru wrote:And I am unsure if we would use Fatimid salah like the Bohra, which I believe was more Sunni-like because of issues with Sunni empires. These days the differences between Sunni and Shi'a prayer are more obvious and respected, we would be able to pray as Shi'a originally prayed. But, Allah knows best!
At present there is no set standard for Namaz as different denominations have evolved different forms. It would not surprise me that the new Ismaili Namaz is gradually adopted as the standard (with the ommision/substitution of references to Imamat) by other denominations!
enzuru
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Post by enzuru »

kmaherali wrote:
enzuru wrote:And I am unsure if we would use Fatimid salah like the Bohra, which I believe was more Sunni-like because of issues with Sunni empires. These days the differences between Sunni and Shi'a prayer are more obvious and respected, we would be able to pray as Shi'a originally prayed. But, Allah knows best!
At present there is no set standard for Namaz as different denominations have evolved different forms. It would not surprise me that the new Ismaili Namaz is gradually adopted as the standard (with the ommision/substitution of references to Imamat) by other denominations!
Why would you say that? We're unique in that we don't follow any form of salah simply because it is the historical form, while all schools of law, whether in Sunni Islam or Zaidi-Twelver Shi'a Islam, attempt to historically validate their salah through hadith and risalah exegesis. I'm not sure why they would adopt ours unless ours does return to a historical validity they've been seeking!
Yasin49
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Post by Yasin49 »

the Bohoras have been having the fatimid namaz for centuries<BR>it is different from suni version<BR>but in the end like our dua it has the imams names <BR>Hazr Imam will guide and o&shy;nly he can and will decide what form of prayer we will use.
kmaherali
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Post by kmaherali »

Yasin49 wrote:the Bohoras have been having the fatimid namaz for centuries<BR>it is different from suni version<BR>but in the end like our dua it has the imams names <BR>Hazr Imam will guide and o&shy;nly he can and will decide what form of prayer we will use.
We do not need to compare ourselves or be guided by any other tariqah. We are unique guided by a living Imam and have our own history of the practice of faith which the Imam has clearly indicated with the Dua and Namaz co-existing always. The only change is that the Namaz will be an Ismaili Namaz and not any other.
From_Alamut
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Post by From_Alamut »

kmaherali wrote:
Yasin49 wrote:the Bohoras have been having the fatimid namaz for centuries<BR>it is different from suni version<BR>but in the end like our dua it has the imams names <BR>Hazr Imam will guide and o&shy;nly he can and will decide what form of prayer we will use.
We do not need to compare ourselves or be guided by any other tariqah. We are unique guided by a living Imam and have our own history of the practice of faith which the Imam has clearly indicated with the Dua and Namaz co-existing always. The only change is that the Namaz will be an Ismaili Namaz and not any other.
I just wanted to mention this is that Our beloved Imam(khudavan) of the time is the Holy and only Divine Authority, He can do anything He wants, I mean Islam is only His, since He is the direct descending of Prophet Mohammad(Peace be upon him and his family).

Without His[Imam of the Time] blessing, I don't believe in anything at all. I thank Allah for He send us His manifestation Light and the best guidance amount mankind.

Here is some Hadith of the Holy Prophet (a.s.a) based on the Imamat.

*"As the stars in the sky are the source of guidance to the travelers, the Holy Ones of my Ahl al Bayt (the Imams descended from the Prophet's family) are the source of guidance for the people. And, as the stars will remain in the sky until the day of judgment, the earth will never be without a Divine Guide from my Ahl al Bayt, that is an Imam".

*"Who dies without knowing the imam of his time, dies an infidel ."

*"I am the city of knowledge and Ali is the gate
(door) of that city. Whoever wishes to enter
that city he should come through its gate"

*“ I am leaving behind me two important things: the Quran and
the Ahl al-bayt. If you follow them both, you will never go astray.”

The Prophet Mohammad (Peace be upon him and his Ahl al-Bayt) declared at Ghadir Khumm by holding up the hand of Imam Ali (a.s):

*“He of whomever I am the Master-Lord (Mowla), Ali is his Master-Lord (Mowla). O Allah, befriend whosoever befriends him and be the enemy of whosoever is hostile to him.”

*“Believe, therefore, in Allah and his Messenger, and in the Light
which we have send down. And Allah is well acquainted with all that ye do.”

Holy Qur’an 64:8

*O mankind! Verily
There hath come to you
A convincing proof
From your Lord:
For we have sent unto you
A light (that is) manifest.

Holy Qur’an 4:174

*“And we have vested everything in the manifest Imam.” (Qur’an 36: 12)

Also, the Holy Quran said "O ye who believe! obey Allah, obey the Messenger, and Obey those who are in the authority from amount you.(5: 92).
kmaherali
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Post by kmaherali »

From_Alamut wrote: I just wanted to mention this is that Our beloved Imam(khudavan) of the time is the Holy and only Divine Authority, He can do anything He wants, I mean Islam is only His, since He is the direct descending of Prophet Mohammad(Peace be upon him and his family).
Absolutely! That is precisely the reason we are having this discussion - to discuss his latest guidance.
kmaherali
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Post by kmaherali »

Below is a summary of the Farman delivered on 13th Dec. It is just to give an indication of the content. It is highly recommended that the entire Farman be read and studied by everyone. It is available from the Mukhi/Kamadias in JKs.

I have dedicated my life to the upliftment and progress of the Ismailis all over the world” [1]

Shia Imami Ismaili Namaz

Historic co-existence between Namaz and Du'a, concept of private prayer and personal search, relationship of faith with life.

Imam of the time recognize a variety of prayers; Tasbihs, Baitul Khayal, Qaseedas, Ginans, which are the way of submission of divine and protection against materialism of secular life and challenges of daily life.

Formal uniform text of Shia Imami Ismaili Namaz will be available next year, which MHI will have approved.

This will be aligned with most forms of Namaz historically practiced in the Jamat and many other schools of Islam and this will reflect the centrality of the hereditary Imamat in our Tariqah.

It will also affirm the principles of each individual's personal search as guided by Imam of the time, and commitment to common humanity notion.

Inter-relationship with other Muslims

Inter-relationship with other Muslim interpretations of faith, different traditions converges, diverse form of devotional experience in our Tariqah.

The work has been done by IIS and ITREB and is under finalization; will be available next year.

Quality of Life (QoL)

Din and Duniya are not separate. QoL of the Jamat to be enhanced.

Significant progress Jamat has made during last 50 years; The Quality of Life (QoL) of the Jamat is not what it should be at many places.

The problems and issues in the Jamat today to be put forward by the leadership so that resources can be mobilized to resolve those issues.

To test and evaluate possible solutions, 50 different projects has been proposed which includes:
o Linking Farmers with Global Markets
o Multi-generation housing communities
o Home based social care in urban and rural settings
o Social and day program for elder Murids
o Skills training and employment support
o Financial services, e.g., saving schemes, education loans, health insurance, pension etc.

GJ QoL Fund has been created for this purpose.

Jamat QoL Resource Centre is being established which will be based in Aiglemont; hence a direct overview of the performance by the MHI.

Constitutional & Organizational Change

Councils at local level will be the collective focus on all aspects of QoL in an integrated way.

No need to access individual boards like Health Board, Education Board etc [sort of one-window operation in my understanding]

Organizational implication of this change will reflect in next cycle of institutional appointments and adjustments in the Constitution.
Secondary Religious Education

Secondary Religious Education Curriculum

Understanding of the practices of our faith.

It’s incorporation into secondary education curriculum; under preparation at IIS.

Will be approved by MHI

Early Childhood Development (ECD)

ECD Centres and Programs

Neuroscience and importance of ECD

The role of spiritual daughters for this goal and the contribution which they can make in this respect

Muslim Value System

Bridge relations with Muslim Communities but should not mix 'Politics and Din'

Abuse of Freedom is misuse of freedom

No compromises in our Value System

Limitless freedom in social relations, use of drugs; all have adverse effects on QoL

Build bridges but never at the cost of our value system or our identity.

This is the compromise which we'll not make.

GJ Nazrana (Material & TK)

Nazrana offered by the Jamat on GJ acknowledged with lots of prayers and returned by MHI totally for the benefit of the Jamat worldwide

MHI has said to certain Jamat in the past to 'Prepare yourself' and Jamat responded quizzically, and the message was to 'enhance our capacities to compete in the changing environment'.

Importance and significance of TKN in our traditions and history, in Quran and Hadith.

Massive Impact of Nazrana (esp. TKN) on our capacities ahead.

Titles for Murid in acknowledgement of their services during last 50 years of the Imamat; and also those for 2007/8 will not be neglected.

Utilization of GJ Nazrana:
o QoL initiatives
o JKs and Ismaili Centre around the world
o History and Culture and reasons as to why and what these can contribute to create better understanding of the principles of Islam to the western world.
o ECD o Health Care o Rural Development

Nikkah

Uniform text of Nikkah, which will also reflect these principles.

Will be made available to the Jamat soon; approved by MHI.

Role of Civil Society

Role of Civil Society for Jamat in Conflict situations and those with incompetent government.

Human governance can't be written in one page.

How civil society can play a role for the development.

Next decade of AKU, UCA, Academies, Hospitals, and financial institutions will show a growing development of civil society.

Chirag Roshan

A ceremony performed by the Jamat under the tradition of Pir Nasir Khusro (Afghanistan, Northern Pakistan and Central Asia).

Uniform text to practice the ceremony will be made available to the Jamat.

Ambitious for the Jamat

Ambitious for you (the Jamat), just as Father and Mother are ambitious about their children.

Future of the Jamat, where Jamat will be in next 10, 15, 20 years.


I have had nothing else of real significance in my life other than serving the Jamat”"“

[1] Inaugural Ceremony 11th July 2007
SaminaNurali
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Question

Post by SaminaNurali »

<P>I totally understand that&nbsp;apart from other BIG CHANGES&nbsp;, there will a big change in Duaa and i feel any of the below can happen in future, i.e. either the duaa will be abrogated and a new Ismaili Namaz will replace it or both of them the Duaa and Ismaili Namaz will go side by side.<BR><BR>My Question is that all the other faiths are praying for 5 times a day and we Ismailis are praying three times a day.....<BR><BR>what are your views o&shy;n it??? <BR><BR><BR><BR></P>[/list]
YaAliYaMowla
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Re: Question

Post by YaAliYaMowla »

SaminaNurali wrote:<P>I totally understand that&nbsp;apart from other BIG CHANGES&nbsp;, there will a big change in Duaa and i feel any of the below can happen in future, i.e. either the duaa will be abrogated and a new Ismaili Namaz will replace it or both of them the Duaa and Ismaili Namaz will go side by side.<BR><BR>My Question is that all the other faiths are praying for 5 times a day and we Ismailis are praying three times a day.....<BR><BR>what are your views o&shy;n it??? <BR><BR><BR><BR></P>[/list]
What stood out to me is Hazir Imam saying coexistence of Namaz and Du'a in the past, so my interpretation of that is it will continue.

About my hidayat interpretation and also your question about 5 times a day, Hazir Imam can tell us to stop praying all together and I will follow that farman without question. MSMS has told us that we must follow farman however Imam tells us in tariqah matters. Where in Quran does it say pray 5 times? In fact, Quran only says pray at both ends of day regarding timing. Regardless, it is up to Hazir Imam.

Its not about how many others are doing a certain thing that makes it right, one with strong imaan will never question Hazir Imam.
kmaherali
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Re: Question

Post by kmaherali »

SaminaNurali wrote:My Question is that all the other faiths are praying for 5 times a day and we Ismailis are praying three times a day.....what are your views on it???
As the Farman indicates, Dua and Namaz have always co-existed, even during the Fatimid times when Ismailis observed the Sharia by law. So I do not see this pattern changing.

On the issue of the number of times of prayer, there has been a discussion on this issu in this forum at:

Customs and Traditions --> praying 3x as opposed to 5x

http://www.ismaili.net/html/modules.php ... opic&t=588
kmaherali
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Post by kmaherali »

The Gujerati and Persian translations of the Talika/Farman are now available from Mukhi/Kamadias in JKs.
SaminaNurali
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Attention kmaherali

Post by SaminaNurali »

YAM. <BR><BR>Brother kmaherali<BR><BR>can i have your personal email address. need to discuss something about ismailism in&nbsp;person.<BR><BR>Seriously need your help
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Post by Admin »

AS RECEIVED. OPINIONS EXPRESSED ARE OF THE AUTHOR.

DUA – NAMAZ IN SHIA ISMAILI TARIQAH

By : Mumtaz Ali Tajddin S. Ali

=============================================================

The Shia Muslims were almost united in the period of the first Imam Hazrat Ali (d. 40/661) and Imam Mohammad Bakir (114/733), and during which period, they offered Namaz (Salat) jointly with the Sunni Muslims.

In a century that followed the Holy Prophet, the wave of Muslim conquest reached upto Samarkand, beyond the Oxus. With the extension of Muslim territory, there cropped up a number of new problems. Hundred of schools of jurisprudence appeared to mould the Muslim system of laws, but none could crystallize into definite system, accepted by all. The Schools of Law represented by the Sunni theologians Abu Hanifah (d. 150/767), Malik bin Anas (d. 179/795), Shafi’i (d. 204/820) and Ahmad bin Hanbal (d. 241/856) coded the Islamic tenants, but the problem was however to find a correct balance among all these developments when the Islamic world was undergoing radical changes. Islam had to keep pace with, and adjust to, the fast changing world and the growing of new trend. On this juncture, Imam Mohammad Bakir (d. 114/733) was the first to bring forth the legal school of Ahel al-Bayt in view of the prevalent milieu. Kashi writes in his “Rijal” (p. 289) that, “Before the Imamate of Mohammad Bakir, the Shias did not know what was lawful and unlawful, except what they learnt from the people until Mohammad Bakir became the Imam, and he taught and explained to them the knowledge (of law), and they began to teach other people from whom they were previously learning.”

The period of Imam Mohammad Bakir (d. 114/733) and Imam Jafar Sadik (d. 148/765) saw a complete growth of the Shi’ism in Islam, therefore, the followers were imparted the doctrine of the Imamate and other tenants of Islam through the agency of tawil (allegorical interpretation), which distinguished them from the orthodox Sunni Muslims. Hence, the Shia and Sunni differed with each other in the interpretation of religious aspects.

The major divisions came on surface in the Shia Muslims after the death of Imam Jafar Sadik. One group adhered to the Imamate of Ismail and other to Musa Kazim, making one group known as Shia Ismailis and other as Shia Ithna Asharis.

The Shia Ismailis continued to offer Namaz according to the guidance of Imam Mohammad Bakir. They offered the external form of prayers by acquiring its notion esoterically, while others exoterically. It should be noted that the Sunni theologians turned the Shariah into formalistic ritualism, and hence their adherents were known as Ashab al-Zahir and the Shia Ismailis or the followers of the esoteric tariqah were called Ashab-i ilm-i Batin.

This practice continued from Imam Ismail (d. 158/775) to Imam Razi Abdullah (d. 268/881) Further, it also continued in the Fatimid period in North Africa and Egypt. In Cairo during the Fatimid Khilafat, the names of the Panjtan Pa’k and the name of the Imam-Caliph of the time were recited in the khutba (sermon) in every mosque, notably in the mosque of Al-Azhar.

It is related that the ambitious Ismailis in the Fatimid period desired for spiritual progress. Thus, the midnight worship in the form of the private Majalis started in Cairo in the period of Imam Hakim bi Amrillah. He established Darul Hikmah (house of wisdom) in 395/1004, which organized two assemblies, namely Majalis al-Khassa (session for the selected) for the Ismailis and Majalis al-Amma (session for the public) for the non-Ismailis. Later on, a regular and secret assembly on every Thursday and Friday was specially arranged for most advanced Ismailis, including the women, known as Majlis al-Hikmah (session on wisdom). This was the first time in the Ismaili history that the midnight worship or Baitul Khiyal (house of concentration) was given much more progress. Imam Sultan Muhammad Shah said, “Kar’e Buzrug (Baitul Khiyal) was highly progressed in the period of Imam Hakim bi-Amrillah.” (Karachi, 7/2/1951).

It is evident that the Shia Ismaili is a batin, sufic or esoteric tariqah in Islam. It is an intellectual tariqah. The institution of the Imamate is a cornerstone and paramount position in Shia Ismaili tariqah. The Imam is a Spiritual Guide, exhorting his followers the true interpretation of faith in accordance with the time for their material and spiritual progress. Needless to mention that the Shia Ismaili tariqah is the kernel of Islam that the Holy Prophet himself very carefully separated from the common injunctions of the Shariah. This kernel was kept reserved for the privileged few, and kept on the other hand the Shariah for the mass ummah.

The Shia Ismailis offered their Namaz with other Muslims. The most advanced followers seem to have urged the Imam in Alamut to guide them in the personal search of the Light – a potential rite for spiritual elevation. Thus, the period of Imam Hasan Ala Zikria Salam (d. 561/1166) was destined to relieve followers from the bondage of the Shariah, so that they might engage in the personal search of the Truth. The esoteric teachings were not common but confined to some advanced believers. He also abolished unnecessary and irrelevant laws of Shariah in Alamut, the occasion of which is called Qaim al-Qiyamah.

The term “qiyamah” literary means “rising” of the dead, and allegorically it implies an idea denoting the rising to the next spiritual stage, and qaim al-qiyamah refers to an attainment of the highest degree when a man becomes free from the ties of external laws, whom he shackles and transfigures into spiritual substance, which rejoins its divine sources. The qiyama was interpreted to mean the manifestation of the unveiled Truth in the person of the Imam. The believers were now capable to comprehend the Truth. According to this interpretation, the believers could come to know God and the mysteries and realities of creation through an Imam, the epiphany (mazhar) of God on earth.

It is related that the Shia Ismailis began to recite their own Arabic-Persian Namaz, known as the “Kalimatul Haq” (The Word of Truth) in Alamut period. In the beginning line, the word “Hazrat Baba Sayedna” (Hasan bin Sabbah) is mentioned, also implies its composition in Alamut period. It was in practice for a long time in Iran and other parts of the Central Asia.

After the commemoration of Qaim al-Qiyamah, the Muslims arrayed hostility with the Shia Ismailis in the light of their own sense of propriety. Frankly speaking, they knew little and broadcast more, and the field therefore continued to be dominated by the fanciful impressions. Between 559/1164 and 607/1210, the orthodox machinery sprouted out from all directions in Iran and Syria, reviling that the Shia Ismailis had violated the Shariah. Imam Jalaluddin Hasan (d. 618/1221) eventually reinstated the observance of the external rituals of the Shariah, notably the Namaz and cemented close terms with the Muslim rulers. Henceforward, the Ismailis began to offer Namaz in public, while their Batini practice of worship went into underground. In other words, it resulted the existence of the Ismaili Khanaqah (cloister) like the Sufis to observe the esoteric practices in solitude, especially the midnight worship. It conveniently protected the Ismailis from persecution and served in the preservation of their sectarian existence under the hostile circumstances.

After the fall of Alamut, there emerged a huge gap between the people of zahir and batin in Islam. It is quite possible that the Shia Ismails have much matured their spirits during a continuous hard struggle that they could be regarded as quite fit to discard the usual external forms of worship, and carry on their internal spiritual discipline like the Sufis in Iran, therefore, the Ismailis forsook five times prayers, and instead, offered three times prayers according to the injunction of the Holy Koran.

In India, Pir Shams (d. 757/1356) is said to have built 84 khana (Jamatkhana). In Punjab, he introduced a Sairaiki Dua to be offered thrice a day. Pir Sadruddin (d. 819/1416) established three main Jamatkhanas in Sind, Punjab and Kashmir and also introduced a new Sindhi Dua in Sind, Punjab, Kutchh, Gujrat and Kathiawar. Thus, the Sairaiki Dua being recited in Punjab since the period of Pir Shams, was replaced in the period of Pir Sadruddin. The external mode of the Sindhi Dua was to build a bridge with the Hindus. It must be known that this Dua was formulated in accordance with the cultural environment of India, absolutely not applicable for the Ismailis of other parts of the world, where the Ismailis offered Namaz for three times. They offered it in the morning and evening and offered remaining one in a convenient time. After the end of each Namaz, they individually recited names of the Imams from Hazrat Ali to the Imam of the time.

In the period of 39th Imam Khalilullah Ali (d. 993/1585), few major changes were made in India. He consigned the task to Pir Dadu (d. 1005/1596) to revise the Sindhi Dua of Pir Sadruddin and shorten it in 18 parts. This Dua continued till the arrival of Imam Hasan Ali Shah (d. 1298/1881) in India. In 1878, Pir Shihabuddin Shah (d. 1302/1885) was assigned to revise the Sindhi Dua. He was again commissioned to revise in 1883. It was further revised about three times in the period of Imam Sultan Muhammad Shah (d. 1376/1957).

It is related that Imam Aqa Ali Shah (d. 1302/1885) had deputed Pir Shihabuddin Shah in Afghanistan to examine their condition. He found that there was no prayers among the Ismailis except that the observance of the Namaz with the Shias and Sunnis. He seems to have noted that in some places in Afghanistan, the Shia Ismailis recited the Arabic-Persian Namaz, “Kalimatul Haq” of the Alamut period. He is said to have brought its copies in Bombay and confined it in six parts to be recited thrice a day in sitting posture. This Namaz was however printed in the period of Imam Sultan Muhammad Shah in 1898 and sent in Afghanistan. During his first visit to East Africa, the Imam said, “I have printed and sent the booklet of Namaz, why? Because the Khojas are not only my followers, but there are so many followers. Since the Arabs and Badakhshanis etc. do not understand the Indian language, the booklet of Namaz has been printed and sent for them. There is no difference between the Namaz and Dua which you recite” (Zanzibar, 5/7/1899).

It seems that the original “Kalimatul Haq” was a Shi’ite sounding version, and its revised version was as if a gist of the Sindhi Dua. The Ismailis recited the tasbih of “Ya Ali Mushqil Aasan” (22 times) after prayer in the morning and “Ya Ali, Ya Muhammad” (101 times) after the evening prayer. This Namaz gradually spread in Iran, Tajikistan, Russia, China and some other parts of Central Asia and Arab.

Soon after the partition of India, the need arose to introduce the Arabic Dua. In 1950, Imam assigned Prof. Jawad Muscati with instructions to compose a new Dua in Arabic. About 14 times he received Imam’s guidance in this context. The Imam finally approved it in 1954. Prof. Jawad Muscati said, “I was mere a painter, the original designer was the Imam.” Its text was also passed from one to another Ismaili scholar, who mastered in Arabic till it was approved in 1955. In 1956, Prince Amyn Muhammad and Prince Karim (Hazar Imam) introduced the new Arabic Dua for the first time in Madagascar. In 1960, the Arabic Dua started in the world.

The practice of the Arabic Dua was prevalent in Pakistan, India, East Africa, Canada, United States, Europe, etc., while the Shia Ismailis in other parts of the world continued to offer Namaz of their own (Kalimatul Haq) or offer with other Muslims.

Dua is most convenient to the followers who practice esoteric tariqah as well as unwavering belief in the hereditary Imamate. In other words, the Shariah ritual cannot take its proper place so easily in the tariqah practice. Thus, Imam Sultan Muhammad Shah is reported to have introduced the Sindhi Dua for the first time in Syria, and among the followers of the Central Asia, who were in close contact with the Imam.

Since the time of Pir Shams and Pir Sadruddin, the Dua has been considered the Shariah practice in the Shia Ismaili Muslims. In Syria, Iran and some places in Central Asia, the Arabic Dua and Namaz stands co-existence in the Ismaili Muslims, making difference between them. Thus, in the Holy Talika and Farman of the Hazar Imam of 13th December, 2008, the Imam said, “Throughout the jamat’s history, including the Fatimid times, a consistent feature of the Ismaili tariqah has been the complementarily between practices that are specific to our tariqah, and those that are part of the Shariah, common to all Muslims, albeit with denominational specificities. Examples of these are the historic co-existence between Namaz and Dua, and the concept of private prayer and personal search, which has an important place in Islam, since it concerns the relationship of faith with life.”

The Imam further said in the Holy Message that a formal, uniform text of the Shia Imami Ismaili Namaz, reflecting the imprint of the centrality of the hereditary Imamate in the Shia Ismaili tariqah, would be made available to the jamat globally within the next year or so. The Imam also said, “It will affirm the principle of each individual’s personal search as guided by the Imam of the Time, and the jamat’s historic commitment to the notion of a common humanity.”

It infers that there is uniformity in the text of Arabic Dua, but it is not so in the Namaz. The text of the Shia Ismaili Namaz globally will also form uniformity.

Besides, the uniformity in the Nikah, reflecting Shia Ismaili tariqah will also be made. The Imam also said, “These principles will also be reflected in the uniform text of a Nikah which is to be made available to my jamat globally, through my institutions, over the next few months.”

Not only the text of the Namaz and Nikah will be made available, the text of the ceremony of Chiragh-e-Rawshan in Central Asia will also be made available. In this context, the Imam said, “The ceremony of Chirag Roshan is an integral part of their (jamats of Afghanistan, Tajikistan and Northern Pakistan) tradition, and therefore, I have instructed my institutions to make available, as soon as possible, a common text, which can be utilized for practicing this ceremony. This text will also reflect the principles to which I have already referred.”

Summing up the above discussion, it infers from the Holy Talika and Farman that the Shia Ismaili jamat is spread worldwide, and there must be uniform practice of Namaz, Nikah and the ceremony of Chiragh-e-Rawshan in such a manner as the present Arabic Dua.


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Qadi Noman (d. 363/974) writes in “Ikhtilaf Usul al-Madhahib” (p. 21) that, “There are only three foundations of the law : Koran, Sunnah and the word of the Imam” (al’ amalu bi-zahiran kitab wa sunnah wa qawl al-i ’imah)


“The Nizari branch of Ismailis, the followers of the Agha Khan, vest all legal authority in their Imam, who is termed “Mawlana Hazar Imam (al-Imam al-Hadir), meaning the Imam who is Present and not in occultation.” (vide, “Islamic Legal Orthodoxy” (Salt Lake, 1998, p. 177) by Devin J. Stewart)

Email : alymumtaz@yahoo.com
dr.hasnani.rikin
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Hi

Post by dr.hasnani.rikin »

Hi
Last edited by dr.hasnani.rikin on Fri Jun 08, 2018 9:19 am, edited 1 time in total.
Justaguest
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Post by Justaguest »

Dear Friends,

What I do not understand is, "Is it so difficult to understand that HONESTY, LOYALTY HIGH MORAL VALUES etc., are some of the most important codes of conduct in Islam and specially among Ismailies?" Why do we Ismailies have to "SHAPE UP and behave "only if TOLD our Beloved IMAM or a FIRMAN made on it.

It seems that for some it totally all right to cheat, betray, steal etc.,unless a decree of some sort comes from the&nbsp;IMAM.

Finally, Do we have to discuss everything o&shy;n FORUMS & Disect everything into the details and then different people coming with very similar versions/conclusions instead of just accepting many very "SIMPLY UNDERSTOOD" words of our beloved Hazar Imam?

The same goes for versions of events at Durbars and deedar, some coming up with even such things as what the Imam meant when he cracked a joke about a road sign etc. Are these people rightful interpreters of what the Imam says?

Let us all just absorb and enjoy the "Heavenly Sweet" experiences of our
deedar in "GOLDEN" silence.

Having said this, I do not mean that there should not be any forums for discussion.

On the contrary. We need FORUMS like this one more than ever.

Thanks to the Team of "Heritage Society".

A lot can be said and discussed about this, but I'll leave it to this.

I just wonder!!!!!!;
arshad1988
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Post by arshad1988 »

What happened to the abolition of the Sharia?
kmaherali
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Post by kmaherali »

arshad1988 wrote:What happened to the abolition of the Sharia?
According to the Farman of the Imam, the Sharia practices have always been complimentary to the Tariqah practices. Ismailis has never been discouraged to practice the Sharia, one could perform Namaz, the fasts and the Hajj if he/she wanted to. Perhaps the event of the Qiyama at Alamut was intended to remove its compulsary nature and as a result the relative importance of the Sharia has varied depending upon the circumstances of our Jamat in its diversified historical conditions.
yaamf77
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Post by yaamf77 »

kmaherali wrote:
imranramji2008 wrote:star munar i think it will completly replace our dua. Remember we had an old dua and this dua replaced the old one. I think we will say namaz like we did in the fatimid times
MHI says in his Farman:

"Throughout the Jamat's history, including during the Fatimid times, a consistent feature of the Ismaili Tariqah has been the complementarity between practices that are specific to our Tariqah, and those that are part of the Sharia, common to all Muslims, albeit with denominational specificities. Examples of this are the historic co-existence between Namaz and Du'a, and the concept of private prayer and personal search, which has an important place in Islam, since it concerns the relationship of faith with life. It is in this light that, in Shia Ismaili Islam, the Imam-of-the-Time recognises a variety of prayers, tasbihs, Bait-ul-Khayal, Qaseedas, Ginans, by which an individual can submit to the Divine and protect himself or herself against the materialism of secular life, and the many other challenges of daily life."

quote]
As a true ismaili we should follow farman of imam of the time "
Examples of this are the historic co-existence between Namaz and Du'a, and the concept of private prayer and personal search"
here it is clearly state the co-existence ie Namaz will not replace the dua but there will be co-existence and private and personal search also accepted by imam of the time and its fundamental of our faith that imam have authority to alter,change ,replace any practice

imranramji2008: dear your are requested to gothrough the farman again and search out what co-existence means

yaamf_77@hotmail.com
Admin
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Post by Admin »

I don't want to see any discussion on this thread about Pirs. This thread is only for the title described on the top
Khaliya
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Post by Khaliya »

kmaherali wrote:
arshad1988 wrote:What happened to the abolition of the Sharia?
<BR><BR>According to the Farman of the Imam, the Sharia practices have always been complimentary to the Tariqah practices. Ismailis has never been discouraged to practice the Sharia, o&shy;ne could perform Namaz, the fasts and the Hajj if he/she wanted to. Perhaps the event of the Qiyama at Alamut was intended to remove its compulsary nature and as a result the relative importance of the Sharia has varied depending upon the circumstances of our Jamat in its diversified historical conditions.
*This is a bit off topic, so Admin, please adjust as you please*
Ya Ali Madad Maherali sir and other visitors. You mentioned that according to the Farman of the Imam, the Shari'a law has been seen as complementary to the Tariqah. I have long since been under the impression that the Sharia was wiped out/ rejected by Imam Sultan Muhammad Shah. What farmans of our Imams mention Shari'a law and traditions? Do you have any summaries or explanations?

Also, I understand that the introduction of the Ismaili namaz will not interfere with our tariqa, as it will be mandated and introduced by our Imam.

But getting back to Sharia, isn't there something about ascending through the various schools of thoughts from Shariat to Haqiqat and eventually to Marafat, when nothing else is important? If I have this right then how do we complement two of these ideas? Anyone is welcome to clear up my muddy conceptions. I'm still a student and am trying to get a hold on all this. Also, if there is already something on the forum in regards to this subject, please let me know.
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