I agree with the following 3 paragraphs written by Mahebub Chatur on the topic of Imamat. It is true Imam is Noor of Allah, Mazhar of Allah, Hujjat of Allah, he is true guide, he is intercessor, he is trustee, he is door to Allah (Baabullah), he is shaheed (witness), that's why he is called 'Ainullah.
"Authority is a right which comes from a position of leadership. Leadership is much more that giving orders and enforcing them. The Aga Khan is first and foremost a religious Leader, an Imam , guiding over 15 million Ismaili Muslims worldwide. This guidance is called Farmans . His authority and position are derived from the Quran, which has come from Allah (God), through Prophet Mohammed. The first Ismaili Imam, was appointed by Prophet Mohammed with authority to continue the interpretation, and teaching of the Quran. This is a divinely ordained mandate, to light the way for all those who seek, called believers or murids. To the Imam they are all his beloved spiritual children".
"Imam is therefore an inheritor, intercessor & trustee, to continue the interpretations (Tawil), and teaching (Talim), of the Qur’an. This has been explained by the Imam, in the Ismaili constitution, and in many Farmans.
"There is a difference between Divinity and Divine or divinely ordained authority. IMAMS DO NOT CLAIM DIVINITY. PROPHET MUHAMMAD NEVER CLAIMED DIVINITY. According to Ismaili Muslims, Prophet Mohammed passed on authority, by appointing Imam Ali, as the inheritor and a successor. Imam’s guidance is for all who seek, and submit to his guidance".
I agree with the following 3 paragraphs written by Mahebub Chatur on the topic of Imamat.
Imam means many things to many people but as Imam himself has said, he is Pir to the one who consider him as Pir, he is a friend to one who consider him a friend etc.. All this has been discussed in the Imamat thread as well as in the Ali Allah thread.
From the article of Mumtaz Ali Tajddin published in 2000 - "Divine Light of Ali - In all Imams"
“You should be rest assured that the Light (noor) of Murtza Ali is in me, present and apparent before you. We put on the (bodily) dress (jama) and put off in the world, but our One Light (noor) is descended since eternity, therefore, you must see One Light (in different bodies). There was One Light (noor) of Ali in Aga Ali Shah and my grandfather, even in their forefathers, and that very Light (noor) is descended in me. I am their heir apparent. The Light (noor) is present and apparent all the times, only the names are different. The Throne (gadi) of Mawla Murtza Ali is present and will remain till the Judgment Day. You jamat have no reason to deject in any way. I am present before you. There is no difference between me and them (only) the bodies have to change, therefore, the true believers must comprehend the foregoing point.” (Imam Sultan Muhammad Shah (Bombay, 8th September, 1885)
Imam Sultan Muhammad Shah became Imam on August 17, 1885 on Monday at age of 8 years. Two weeks after coronation, Imam gave Dedaar to Indian jamaits in Mumbai darkhana and made the following Farman on September 1, 1885. It is a lengthy Farman but I shall quote the portions of Farman related to subject of Imam and Noor e Imamat.
MSMS said," Jamaits, do not consider me small, I am the decendant of Prophet and my grand father is Hazrat Amirul Mu'mineen and my grand mother is Khatoon e Janat Hazrat Bibi Fatimah. I am the Noor of both Hazrat Ali and the Holy Prophet Muhammad. Though young in age I am exalted.
Hazrat Imam Zainul Abideen was also young in age, but had the same power and learning as Murtaza Ali. My Noor continues on from there and verily Noor of Ali ever remains in the world.
Apparently we have adopted DARVESHI but have got reverence from the court of Khudavand Ta'allah because we are Ahl e Bait, progeny of the Prophet.
You should differentiate between Truth and false, Insha Allah those who recognize us are like precious valuable jewels, follow the course of honesty and truthfulness (to recognize Imam of time).
Manifestation and Concealment: Revival and Survival in Ismailism
Daryoush Mohammad Poor
D. Mohammad Poor
Ismailism begins its history, almost immediately with the experience of concealment (satr), which was interconnected with the inaccessibility of Ismaili Imams beginning with Muḥammad b. Ismāʿīl b. Jaʿfar al-Ṣādiq , who came to be known as Muḥammad al-Maktūm (the hidden). This period of concealment is also marked by the belief of early Ismailis in Muḥammad b. Ismāʿīl being the seventh enunciator and the qāʾim. This period comes to an end when the Fatimids rise to power and ʿAbd Allāh al-Mahdī (ʿUbayd Allāh, in non-Ismaili sources) (d. 322/934) establishes the Fatimid dynasty in North Africa as the first Fatimid Imam-Caliph. The notion of qāʾim is also, as a consequence, revised to accommodate the shift from the early doctrine of messianic beliefs to one that can incorporate the founding of an Ismaili state.
The Nizārī-Mustaʿlian split at the time of al-Mustanṣir (d. 487/1094), the eight Fatimid caliph, marks the beginning of another period of concealment with the same implication of the physical inaccessibility of the Imam, which lasts from the death of Nizār (d. 488/1095) until the death of Muḥammad b. Buzurg Umīd (d. 557/1162), the third ruler of Alamut, when his successor Ḥasan II (d. 561/1166) claims decent from Nizār but also claims shortly after to be the qāʾim. It is here that concealment and manifestation transmute fully into a doctrine which specifically deals with the religious law (sharīʿat) and its esoteric meaning (qiyāmat). While in earlier periods (and even later on) concealment often related to the physical accessibility of the Imam (not occultation unlike the Imamī tradition), this time concealment specifically referred to the period of the domination of religious laws and rituals. Manifestation, or be more precise the cycle of manifestation, referred to the era when under certain conditions, religious laws would be lifted.
The multiple meanings of satr and kashf, all of which were interconnected with how the doctrine of imamate was understood by Ismailis of different periods, reflect the dynamics of how authority was articulated and exercised in the Ismaili community. This paper will address how these multiple meanings are often invoked, interpreted and reinterpreted to accommodate socio-political and doctrinal changes in the Ismaili community. The paper will draw on the works of Sijistānī, Qāḍī al-Nuʿmān, Nāṣir-i Khusraw and Naṣīr al-Dīn al-Ṭūsī and a few unpublished fragments of manuscripts from the Alamut period of Ismaili history.
Location: Denver, MESA 2015
Event Date: Nov 23, 2015
Conference End Date: Nov 25, 2015
Conference Start Date: Nov 21, 2015
Posted: Tue Oct 29, 2019 12:29 am Post subject: Imam's mission is on 3 levels
The Imam must direct Ismailis on the practice of their religion and constantly interpret the Qur’an for them according to our theology. On the spiritual plane, the Imam’s authority is absolute. Ismaili Muslims believe therefore that what the Imam says is the true interpretation (of the Quran) possible.
Mawlana Hazar Imam
L’Expansion Interview, Roger Priouret (Paris, France), March 1975
You see, my mission is situated on three levels. Firstly, religious: it concerns a symbolic exegesis of the Qur’an: interpreting the Divine Word, the adapting the needs of each community to the time; refashioning the law, constantly and relentlessly. Wherever one finds an Ismaili community, there exists a commission of theologians that engages in this research. But nothing is decided without me…. Our religion is esoteric, you understand. It is a perpetual initiation.
Mawlana Hazar Imam (Translation)
Jeune Afrique Interview (1st), Anne Loesch (Paris, France), 15 October 1967
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