Our Salaat is called Du'a which in Arabic means to Beg.
We do not call it Namaz,Our Du'a consists of Six Suras from the Qur'an and the Prophet's own prayer, followed by the prayer that Prophet S.A.W. offered personnally after his recitation of Salaat.
Our Du'a acknowledges TAWHID ; Naboowat/Risalat and Imamat !
In the beginning there was no fixed time for prayer and no fixed prayer. During the first three years of his Naboowat the Holy Prophet prayed secretly.
Then on the request of Zaid bin Arqum prayers were conducted in his house until in the sixth year, the Prophet's uncle Hazrat Hamzah and Hazrat Umar embraced islam and when the numbers rose to fifty and they were strong enough to pray openly, they started prayers including in the kaaba.
Many Muslims according to Bukhari and Abu-Muslim prayed 50 times sometimes.
According to Historians prayer was regulated in or around the 11th year of Naboowat when the Holy Prophet had "ascended" to Meraj. So maybe maherally should explain what muslims were doing until then?
Now let us look at what the HQ says: You will find that mention is made of the obligatory prayer "Sala" in chapter/verses 2:43,83,110,153,238,; 4: :102; 6:72; 10:87; 11:114; 14:33; 17:78; 20:14; 23:2,9; 24:36,56; 29:45; 30:31; 33:33; 58:13; 73:20; 87:15 and 98:5.
These verses clearly ordain the momineen to "aqeem us sala" i.e. to keep up the Prayer.
A scholarly study of the HQ will show that it does not make mention of Five Prayers to be performed Five times a day as a rule and Dr Jilani writes that the collection of Ahadith talks about Prayer and Remembrances but barely any talks about Five Prayers a day.
In Saudi Arabia if you are found wandering the streets during the time of Salaa and have a green colored Aqama, then you are liable to get caned and forced into one of those building they miscall Masjid in the Kingdom.
This is what is perceived as the true "Islamic" state by their school of thought.
It is perceived as imperative to implement such measures as these measures ensure that the flock is in order and all citizens are exercising what is "fard" or obligatory upon them. I have yet to see any positive result from all this.
But I do touch upon this subject and I remind myself that the word "namaz" is not found in the Quran nor are the elaborate steps of namaz found in any verse of the Quran. If there are then do please show me.
In fact, using the Quran alone, you cannot perform the namaz. You also cannot perform the namaz using Ahadith but that is a whole new debate...
The Quran uses the word "Salaa" that is assumed by the entire population of "Muslims" to be synonymous with Namaz.
In actual fact the word Namaz is not an Arabic word but is borrowed from the Zoroastrians who use that term in their native Persian to describe their own ritual prayers.
In truth the word Namaz in not an Arabic word. It is not found in the Quran. And it was never used by Muhammad nor the generations of Arabs that followed him after his demise and yet many seem to argue that they follow the Sunnah and the quran. ...and if muslims say they do follow the Sunnah then atleast let them explain there divergence in their salat (namaz)...should it not be the same across the board?
Doing the right things and performing good deeds are often replaced by "rituals". These rituals tell us that we have no power over our destiny.
They tell us that all work is to be done by Allah and that we are only to visit buildings and chant Arabic words (without understanding them) and then Allah will do all the work for us as if He is our servant.
This is human nature and it is this trend that keeps us in such a squalid state.
Being righteous, doing the right things and performing good deeds are often replaced...We must educate our people to read the Quran and interpret it using their intellect ...our fortunes will not change by implementing the rituals and the "shariah" of the Mullahs.
" the condition of the people will not change unless they first change what is in their hearts" so says Allah !
In the Holy Quran the believers are told to say "tasbeeh" (hymn)..."hamd" (praise)....."du'a (begging) and to do Zikr (remembrance) in the morning and in the evening and in the night....Ismailis do this !
In the following verses morning and evening times have been mentioned: 6:52; 7:205; 18:28; 24:36; 30:17; 33:42; 40:55; and 48:9....Ismailis do this !
And then the following verses contain THREE Times, morning, evening and the early hours of the night: : 11:114; 17:78; 20:130; 50:39,40; 52:48,49; 76:25,26 and at other places the Prophet has been ordered to make a Sajdah in the night...Read 76:26. ...Ismailis do this !
In addition our Imam has told us repeatedly that we have to submit to Allah S.W.T. every minute we have free during the day. You will find this in Sura LXXIII 7-9:
"True there is for thee by day prolonged occupation with ordinary duties: But keep in remembrance The name of Thy Lord and devote thyself to Him wholeheartedly. He is the Lord of the East ad the West: there is no God but He: Take Him therefore for (thy) Disposer of Affairs." ...so are the muslims following this ayah?
As Shias we believe in Imam jafar As-Sadiq who has told us "ALLAH is prayed through us, Imams".
All Shias, Ithanasheris and Bohoras are mandated to pray to Allah S.W.T. through their Imams. ...so why is Maherally only concerned about us?
For all Shias, Walaya of the Imam is a fundamental pillar and the Shias believe that without Walaya of the Imam all the other Pillars are incomplete.
Muslims do not have ADL & QIST as a pillar of faith even when the Quran speaks so strongly about this subject.
We do not impose "religion" on people as others do because we believe, every pillar of Islam should be followed from the heart and voluntarily without invoking fear of Allah's reprisals but rather out of love for Allah.
There is no compulsion in religion and Allah has not placed any hardship also in matters of faith.
Ismailis are taught the pillars of Islam but again we do not force people because it is between the individual and Allah S.W.T.
We do not police anyone ! each person is responsible for his or her own acts and obligations to God !
Ismailis are very diverse and live in 25 countries. This diversity is their strength . We do not even encourage/coerce people to convert to ismailism - we do not need to - we are secure in our faith and very happy - each man to his own !
I can give you an example viz a vis Sunni Islam. For e.g. on Friday they have two Adhans which was not a practice during the time of the Prophet but was introduced by Hazarat Uthman and to this day Sunni Muslims follow this, however, Ithanasheris and Bohoras do not have this additional adhan to their Friday prayers.
2. The Taraweeh prayers were mandated by Caliph Umar and not the Prophet S.A.W.
These are just the two examples . I can give many more.
So you will find the reflections of certain characteristics in Ismailism which indicates that it is not the faith of External Forms and we do not have to look like a Muslim to be one. Faith is written on a person's heart and faith must enter the heart - mere verbal profession is not sufficient. That is hypocrisy !
We believe that the:
Women's rights are equal to Men
it is our duty to :
Help the needy, orphans, women and children
Feed the hungry
Respect all faiths
Follow the Light ( Light upon Light) (Nooran Mubin)
Follow the Ulil amr.(Imams of the Ahl al Bayt from the pure progeny of the Prophet)
pursue Jihad to eradicate illness and illiteracy and poverty and bring unity amongst the Umma.
Ismaili Du'a (Salat)
Part of the material borrowed from Mumtaz 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.
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 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 did so 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 Shia Ismailis began to recite their own Arabic-Persian Namaz, known as the "Kalimatul Haq" (The Word of Truth) in Alamut period. Thus it implies that its composition was in Alamut period. It was in practice for a long time in Iran and other parts of the Central Asia.
In Iran the Muslims arrayed hostility with the Shia Ismailis in the light of their own sense of propriety.
Frankly speaking, they knew little and broadcasted more, and the field therefore continued to be dominated by their fanciful impressions.
Between 559/1164 and 607/1210, the orthodox machinery sprouted out from all directions in Iran and Syria, reviling the Shia Ismailis
Imam Jalaluddin Hasan (d. 618/1221) 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 existence under 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 Ismailis have much matured their spirits during a continuous hard struggle that they could be regarded as quite fit to carry on their internal spiritual discipline like the Sufis in Iran.....
This IsmailiNamaz 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.
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.
The Imam 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 . He never said he was replacing anything !
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 to be uniformity in the texts of Arabic Dua, and Namaz.
Besides, the uniformity in the Nikah, reflecting Shia Ismaili tariqah has been made.
The Imam had 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, ."
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 that the Shia Ismaili jamat is spread worldwide, and there must be uniform practice of Namaz, Nikah and the ceremony of Chiragh-e-Rawshan .
===============================================
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.
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 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 did so 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 Shia Ismailis began to recite their own Arabic-Persian Namaz, known as the "Kalimatul Haq" (The Word of Truth) in Alamut period. Thus it implies that its composition was in Alamut period. It was in practice for a long time in Iran and other parts of the Central Asia.
In Iran the Muslims arrayed hostility with the Shia Ismailis in the light of their own sense of propriety.
Frankly speaking, they knew little and broadcasted more, and the field therefore continued to be dominated by their fanciful impressions.
Between 559/1164 and 607/1210, the orthodox machinery sprouted out from all directions in Iran and Syria, reviling the Shia Ismailis
Imam Jalaluddin Hasan (d. 618/1221) 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 existence under 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 Ismailis have much matured their spirits during a continuous hard struggle that they could be regarded as quite fit to carry on their internal spiritual discipline like the Sufis in Iran.....
This IsmailiNamaz 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.
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.
The Imam 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 . He never said he was replacing anything !
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 to be uniformity in the texts of Arabic Dua, and Namaz.
Besides, the uniformity in the Nikah, reflecting Shia Ismaili tariqah has been made.
The Imam had 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, ."
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 that the Shia Ismaili jamat is spread worldwide, and there must be uniform practice of Namaz, Nikah and the ceremony of Chiragh-e-Rawshan .
Re: Ismaili Du'a (Salat)
Correction: there are 7 Suras in our Dua - 2 in the 2nd part.znanwalla wrote:Our Salaat is called Du'a which in Arabic means to Beg.
We do not call it Namaz,Our Du'a consists of Six Suras from the Qur'an and the Prophet's own prayer, followed by the prayer that Prophet S.A.W. offered personnally after his recitation of Salaat.
Our Du'a acknowledges TAWHID ; Naboowat/Risalat and Imamat !
In the beginning there was no fixed time for prayer and no fixed prayer. During the first three years of his Naboowat the Holy Prophet prayed secretly.
Then on the request of Zaid bin Arqum prayers were conducted in his house until in the sixth year, the Prophet's uncle Hazrat Hamzah and Hazrat Umar embraced islam and when the numbers rose to fifty and they were strong enough to pray openly, they started prayers including in the kaaba.
Many Muslims according to Bukhari and Abu-Muslim prayed 50 times sometimes.
According to Historians prayer was regulated in or around the 11th year of Naboowat when the Holy Prophet had "ascended" to Meraj. So maybe maherally should explain what muslims were doing until then?
Now let us look at what the HQ says: You will find that mention is made of the obligatory prayer "Sala" in chapter/verses 2:43,83,110,153,238,; 4: :102; 6:72; 10:87; 11:114; 14:33; 17:78; 20:14; 23:2,9; 24:36,56; 29:45; 30:31; 33:33; 58:13; 73:20; 87:15 and 98:5.
These verses clearly ordain the momineen to "aqeem us sala" i.e. to keep up the Prayer.
A scholarly study of the HQ will show that it does not make mention of Five Prayers to be performed Five times a day as a rule and Dr Jilani writes that the collection of Ahadith talks about Prayer and Remembrances but barely any talks about Five Prayers a day.
In Saudi Arabia if you are found wandering the streets during the time of Salaa and have a green colored Aqama, then you are liable to get caned and forced into one of those building they miscall Masjid in the Kingdom.
This is what is perceived as the true "Islamic" state by their school of thought.
It is perceived as imperative to implement such measures as these measures ensure that the flock is in order and all citizens are exercising what is "fard" or obligatory upon them. I have yet to see any positive result from all this.
But I do touch upon this subject and I remind myself that the word "namaz" is not found in the Quran nor are the elaborate steps of namaz found in any verse of the Quran. If there are then do please show me.
In fact, using the Quran alone, you cannot perform the namaz. You also cannot perform the namaz using Ahadith but that is a whole new debate...
The Quran uses the word "Salaa" that is assumed by the entire population of "Muslims" to be synonymous with Namaz.
In actual fact the word Namaz is not an Arabic word but is borrowed from the Zoroastrians who use that term in their native Persian to describe their own ritual prayers.
In truth the word Namaz in not an Arabic word. It is not found in the Quran. And it was never used by Muhammad nor the generations of Arabs that followed him after his demise and yet many seem to argue that they follow the Sunnah and the quran. ...and if muslims say they do follow the Sunnah then atleast let them explain there divergence in their salat (namaz)...should it not be the same across the board?
Doing the right things and performing good deeds are often replaced by "rituals". These rituals tell us that we have no power over our destiny.
They tell us that all work is to be done by Allah and that we are only to visit buildings and chant Arabic words (without understanding them) and then Allah will do all the work for us as if He is our servant.
This is human nature and it is this trend that keeps us in such a squalid state.
Being righteous, doing the right things and performing good deeds are often replaced...We must educate our people to read the Quran and interpret it using their intellect ...our fortunes will not change by implementing the rituals and the "shariah" of the Mullahs.
" the condition of the people will not change unless they first change what is in their hearts" so says Allah !
In the Holy Quran the believers are told to say "tasbeeh" (hymn)..."hamd" (praise)....."du'a (begging) and to do Zikr (remembrance) in the morning and in the evening and in the night....Ismailis do this !
In the following verses morning and evening times have been mentioned: 6:52; 7:205; 18:28; 24:36; 30:17; 33:42; 40:55; and 48:9....Ismailis do this !
And then the following verses contain THREE Times, morning, evening and the early hours of the night: : 11:114; 17:78; 20:130; 50:39,40; 52:48,49; 76:25,26 and at other places the Prophet has been ordered to make a Sajdah in the night...Read 76:26. ...Ismailis do this !
In addition our Imam has told us repeatedly that we have to submit to Allah S.W.T. every minute we have free during the day. You will find this in Sura LXXIII 7-9:
"True there is for thee by day prolonged occupation with ordinary duties: But keep in remembrance The name of Thy Lord and devote thyself to Him wholeheartedly. He is the Lord of the East ad the West: there is no God but He: Take Him therefore for (thy) Disposer of Affairs." ...so are the muslims following this ayah?
As Shias we believe in Imam jafar As-Sadiq who has told us "ALLAH is prayed through us, Imams".
All Shias, Ithanasheris and Bohoras are mandated to pray to Allah S.W.T. through their Imams. ...so why is Maherally only concerned about us?
For all Shias, Walaya of the Imam is a fundamental pillar and the Shias believe that without Walaya of the Imam all the other Pillars are incomplete.
Muslims do not have ADL & QIST as a pillar of faith even when the Quran speaks so strongly about this subject.
We do not impose "religion" on people as others do because we believe, every pillar of Islam should be followed from the heart and voluntarily without invoking fear of Allah's reprisals but rather out of love for Allah.
There is no compulsion in religion and Allah has not placed any hardship also in matters of faith.
Ismailis are taught the pillars of Islam but again we do not force people because it is between the individual and Allah S.W.T.
We do not police anyone ! each person is responsible for his or her own acts and obligations to God !
Ismailis are very diverse and live in 25 countries. This diversity is their strength . We do not even encourage/coerce people to convert to ismailism - we do not need to - we are secure in our faith and very happy - each man to his own !
I can give you an example viz a vis Sunni Islam. For e.g. on Friday they have two Adhans which was not a practice during the time of the Prophet but was introduced by Hazarat Uthman and to this day Sunni Muslims follow this, however, Ithanasheris and Bohoras do not have this additional adhan to their Friday prayers.
2. The Taraweeh prayers were mandated by Caliph Umar and not the Prophet S.A.W.
These are just the two examples . I can give many more.
So you will find the reflections of certain characteristics in Ismailism which indicates that it is not the faith of External Forms and we do not have to look like a Muslim to be one. Faith is written on a person's heart and faith must enter the heart - mere verbal profession is not sufficient. That is hypocrisy !
We believe that the:
Women's rights are equal to Men
it is our duty to :
Help the needy, orphans, women and children
Feed the hungry
Respect all faiths
Follow the Light ( Light upon Light) (Nooran Mubin)
Follow the Ulil amr.(Imams of the Ahl al Bayt from the pure progeny of the Prophet)
pursue Jihad to eradicate illness and illiteracy and poverty and bring unity amongst the Umma.
Shams
What about new Namaz/Dua/Salat?
Thanks for the information the Dua but what about the new Namaz MHI just going to introduce us soon? Does any one has any information regarding this new one?
The text of the Namaz, reflects the imprint of the centrality of the hereditary Imamate in the Shia Ismaili tariqah...it is not an "introduction" as you seem to put it as both namaz and Du'a have co-existed for centuries now and maherally wasted 50 years as an Ismaili and does not know even the basics....rather any ismaili who recites the namaz in any part of the world must adhere to the ismaili text which has been revised for them..."Imam" Maherally of the pagans will chew his words...he was boasting a lot...wait till we agonize him over this issue pal...
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 to be uniformity in the texts of Arabic Dua, and Namaz based on our values - our values of the Sh'ia Imami Ismailia.
The Imam had 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, ." ...check with the council (if you are an Ismaili which i doubt)...they already have a copy...
This text will also reflect the principles to which I have already referred to more than once....it is not maherally wanted you all to believe...Happy Holidays !
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 to be uniformity in the texts of Arabic Dua, and Namaz based on our values - our values of the Sh'ia Imami Ismailia.
The Imam had 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, ." ...check with the council (if you are an Ismaili which i doubt)...they already have a copy...
This text will also reflect the principles to which I have already referred to more than once....it is not maherally wanted you all to believe...Happy Holidays !
Re: What about new Namaz/Dua/Salat?
agakhani wrote:Thanks for the information the Dua but what about the new Namaz MHI just going to introduce us soon? Does any one has any information regarding this new one?
It will be similar to the other "ISMAILI" namazs recited...eg. the Bohora namaz has the names of their Imams and Dais...etc.
shams