Mukhi and Kamadia - Role & position under constitution

[mahebubchatur]

If a mukhi or a Kamadia does not or cannot attend the Jamat Khanna for 48 hours a report is sent via ITREB - Tariquah Board, and President of the Council.

If any Mukhi or Kamadia does not or cannot attend for 30 days in any one year, then a report is sent to Hazar Imam ( via ITREB/Council President) for guidance, a Farman.

Farmans and reports must be shared with the Jamat and given to the acting Mukhi and Kamadia Sahebans.

Meanwhile all support given to all Jamat Khannas by the Council, ITREB and all constitutional entities must continue to be given to the Jamat through the acting Mukhi and Kamadia Sahebans.

Links to constitution & rules below.

Only a new Farman can change the constitution (and a later Farman supersedes an earlier Farman)
And
All Farmans must be given to all Mukhi’s and the Jamat under the constitution and Farmans.

http://www.ismaili.net/html/modules.php ... pic&t=8190

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


Functions. Powers and Duties of Mukhis and Kamadias of Ismaili Jamatkhannas

55.1 Except if otherwise directed by Mawlana Hazar Imam, the functions, powers and duties of the Mukhi and Kamadia of a Jamatkhana shall be as follows:

(a) to perform or arrange for the due performance of Taricah practices;

(b) to register or arrange for the registration of birds, engagements, marriazes. divorces and deaths

c maintain order, decorum, dignity, solemnity and discipline in the Jamatkhana and at other assemblies, gatherings and functions at which they officiate;

d to cultivate peace and harmony amongst members of the Jamat and to bring to the immediate attention of the concerned Council any situation, incident, or problem (whether within or outside the Jamat) which is likely to impact or affect the peace and tranquillity of the Jamat and to act in accordance with the directives of the Council in relation thereto;

e to assist the Councils and the Tariqah and Religious Education Boards in discharging their respective aims, objects and programmes; and

f to do all acts and things necessary for the purposes aforesaid




57. Term of Office

57.1 The Mukhis and Kamadias of Jamatkhanas and Majalis shall hold office during the pleasure of Mawlana Hazar Imam.

57.2 A retiring Mukhis and Kamadias of Jamatkhanas and Majalis shall continue in office until new Mukhis and Kamadias are appointed in their place.

The retiring Mukhi and Kamadia of a Jamatkhana shall hand over charge to their successors immediately after the new appointments are announced in that Jamatkhana.

57.4 Tne retiring Mukhi and Kamadia of a Majlis in respect of a Jamatkhana shall hand over charge to their successors immediately after the new appointments are announced in that Majlis.

58. Vacation of Office

58.A - A Mukhi or a Kamadia of a Jamatkhana or of a Majlis in respect of a Jamatkhana shall be deemed to have vacated his office in any of the following events:
(a) if his resignation in writing is submitted to Mawlana Hazar Imam;
(b) if his term of office, has expired or is terminated by Mawkna Hazar Imam;
(c) if any other person is appointed in his place;
(d) if he is certified or otherwise adjudged to be of unsound mod or insane;
(e) if he is adjudged or otherwise declared a bankrupt;
(f) if he is convicted of an offence and sentenced to imprisonment or convicted of an offence involving moral turpitude:
(g) if he is unable to perform the duties of his office by reason of having permanently ceased to reside in the area in which he holds the office of Mukhi or Kamadia

59.3 Except in an emergency, the Mukhi and Kamadia of a Jamatkhaaa shall not be simultaneously absent for a continuous period of more than forty-eight hours, in which case they shall forthwith advise tie President of the relevant Council and the Chairman of the relevant Tariqah and Religious Education Board thereof.

59.4 In the case of: a b
the absence of a Mukhi or a Kamadia under Regulations 59.1, 59.2 or 59.3 exceeding such period as is specified in colunn (2) of the tabulation below in any period of twelve months; or
a vacancy in the office of a Mukhi or Kamadia occurring n midterm;

A report thereof shall forthwith be made by the relevant Tariqah and Religious Education Board to the authority mentioned in column (3) of the said tabulation which shall submit to Mawlana Hazar Imam

Office
Mukhi or Kamadia
of a Jamatkhana

Period of Absence
Thirty consecutive days or the period covered by three consecutive occasions on which the Majlis is held, whichever is longer

(3) Authority
Chairman of the relevant Tariqah and Religious Education Board

Link to constitution & rules - 1998
Any Farman can change the constitution (and a later Farman supersedes an earlier Farman)

http://ismaili.net/source/legal-documen ... europe.pdf

All Farmans must be given to the Jamat link
http://ismaili.net/timeline/2018/101-proofs-chatur.pdf
http://ismaili.net/timeline/2018/101-proofs-chatur.pdf

[mahebubchatur]

H H The Aga Khan confirmed the following in a Farman (Directive). Under the constitution, Farmans are complimentary and a later Farman supersedes an earlier Farman and the constitution. The constitution must be read with Farmans which must be freely given to all Ismaili Muslims (Constitution)

"I have made Farmans about unity in the Jamat, and I would like My Mukhis and Kamadias to ensure, to do everything possible, that there be unity in My Jamat. I have made Farmans about cooperation - cooperation between local institutions and central institutions. I would like My Mukhis and Kamadias to do everything possible to see that up-country institutions ( religious and material) coordinate their work properly with the central institutions. "
and

"Always remember whose needs are being fulfilled. Are they yours or are they the persons you are trying to help...and for me the most important word is accountability. We must be accountable at all times to the organisations we serve and to the people we serve."

[mahebubchatur]

Mukhi’s and Kamadias have delegated authority from Imam - Amr - for intercession and daily prayers for blessings mercy Rahmat - and guidance - Farmans materially and spiritually

Link intercession -Prayers to Imam

viewtopic.php?p=72429#p72429

Mukhi Duty

The responsibilities of a Mukhi

“I give much blessings to all of your family members. You have been consigned recently to the post of the Mukhi, which you carry on excellently with care; and when you go to the Council (as a member), you do not favour anybody.

Do not favour even your own brother and serve the Imam, the jamat and act justifiably.

You may favour the verdict faithfully in the way of God and do not commit partiality, Khanavadan. I give you much blessings.

The office of the Mukhi is vested in you, therefore, you attend the Jamatkhana daily and serve excellently, Khanavadan.”

link http://www.ismaili.net/Source/mumtaz/He ... ro082.html

https://www.facebook.com/15348147601242 ... 96335/?d=n

https://www.facebook.com/15348147601242 ... 56921/?d=n

[mahebubchatur]

The authority of Mukhi’s and Kamadia Saheban -Amr- is unique and intercessory & representing Hazar Imam and they can accept by Khanavadan

When Hazar Imam says Khanavadan Hazar Imam is Invoking Conveying & affirming a sacred blessing from the divinely ordained Noor of Imam from Quran - the will of Allah

viewtopic.php?p=73782#p73782

Imam says Khanavadan during Didar and has given authority- Amr to Mukhi and Kamadia Saheban to do so to start daily prayers during prayers & to end prayers

A profound act of Divine guidance grace and mercy in the Shia Ismaili Muslim faith

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What Is “Khanavadan”?

Khanavadan (from the Persian khana-abadan, meaning “may your household prosper”) may sound like a simple greeting wish or blessing—but in the Shia Ismaili Muslim faith, it carries a far deeper and sacred meaning.

It is not just a kind word or cultural phrase.

Khanavadan is a spiritual invocation, a conveyance & affirmation of Divine blessing, bestowed only by the Imam-of-the-Time or by those who are appointed by him to act under his Amr (divinely delegated authority)—such as the Mukhi-Kamadia during daily prayers. Today many do but are not appointed by Imam but by Leaders in control for decades.

Rooted in centuries of devotion and Ismaili theology, this invocation represents an act of grace, mercy, and connection between the Imam and his murids (followers).

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What Makes “Khanavadan” Sacred?

In Ismaili Tariqah, this is not a symbolic or polite expression.

is a formal blessing of invocation & affirmation of the Imam’s Noor (Divine Light), barakah (grace), and rahmat (mercy). It is an acknowledgment of the murid’s prayer, devotion, or offering—and it is acknowledged with this sacred word that carries spiritual blessings. Thereafter if the prayers are sincere and according to Bayah, then Imam may accept the prayers the benefit of which for the individual is in this life and the next to the soul which is eternal

khanavadan is invoked

• During daily Jamatkhana prayers
• When offering Mehmani or Nazrana
• At key moments in Didar or when the Imam delivers a Farman

The Mukhi, acting with the Imam’s authority, invokes Khanavadan as a sign that the murid’s offering or prayer has been acknowledged

The acceptance is dependant on his acts under Bayah and sincerity - Niyat

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Imam’s Amr and Noor

Daily prayers in Jamatkhana begin with the Khanavadan invocation of Amr Hazar Imam—affirming that the Mukhi-Kamadia serve not by their own power, but under the Imam’s divinely ordained authority - Amr . They are interceding on behalf of the Noor of Imam

Thus, when Khanavadan is affirmed or invoked , it is not the Mukhi’s blessing, but a conveying of the Imam’s Noor, offered through them. In a similar way the Noor of Imam is conveying the will of Allah

This sacred act is central to the murid’s daily prayers, spiritual life and to the functioning of our prayers

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In Farmans and Didars

When Hazar Imam delivers a Farman, he often pauses and blesses the Jamat with Khanavadan— sometimes repeating it, 3 times turning from one side of the congregation to the other. This is a affirmation and invocation by the Noor - Light of Imam

This repetition is not casual—it is intentional, spiritual, and personal. It conveys the Imam’s light, love, and mercy—his living spiritual presence among the Jamat. During Didars, this moment becomes a peak of spiritual connection, leading to enlightenment and reinforcing that the blessing is not just spoken, but conveying through Noor, Allah’s will

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Origins and Tradition

As noted by Ismaili scholar Mumtaz Ali Tajddin, Khanavadan emerged from Persian devotional expressions like khana-abadan and was introduced into the Jamat’s devotional life by Imam Hasan Ali Shah (the Aga Khan I) in India in the 19th century.

Over time, its pronunciation and usage evolved across languages and cultures—yet its spiritual essence remained rooted in the Imam’s divinely ordained authority from the Quran & will of Allah

Imam Sultan Mahomed Shah once said in a Farman :

“You have offered mehmani for which I bless you with Khanavadan… I pray for you that your faith may grow stronger, and that you may receive barakāt.”
(Source: Ismaili.net )

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Summary: A Sacred Exchange Bayah

At its heart, Khanavadan reflects a sacred affirmation and invocation by the Imam to bless the prayers worship of murids who send their prayers to the Imam:

• The murid offers devotion—through obedience of Farmans prayer, service, or offerings
• The Imam (or Mukhi or Kamadia ) accepts, blesses, and reciprocates.
• The word Khanavadan affirms & invokes this blessing as an act of divine love spiritual grace & mercy

It is invoked and affirmed with reverence, accepted with humility, and cherished with faith.

⸻

Khanavadan is a sacred invocation and an affirmation of & from the Imam’s Noor, & a living spiritual conveying of blessings Farmans & mercy from Allah

More links

Mukhi and Kamadia

Role & Position -Amr of Hazar

Link
viewtopic.php?t=9284

A visual Chart of Khanavadan

https://x.com/chaturmahebub/status/1943 ... hqfO552USg


KHANAVA'DAN
in Encyclopedia Topic - Encyclopaedia of Ismailism by Mumtaz Ali Tajddin

The word khanava'dan is derived from the Persian, khana-a'badan, means may the house be flourished. As it is also said, a'badan shudan (to be inhabited), a'badan kardan (cultivate or build) or khanaysh abad (may this house be full and prosperous). The word a'badan is nearly synonymous with abad.
Earlier, the phrase khana-a'badan was used, then shortly khana-a'bad (may your house be prosperous) and now khanava'dan (may your household prosper). Imam Hasan Ali Shah arrived in India in 1842, and addressed the jamat in Persian language and blessed them with the term Khono-obod (may your household prosper). Kamadia Nazar Ali Haji Kadvani translated the Imam's farman in Kutchhi language. He rendered the term obod as va'dan, meaning increase or enhance. This rendering became so appropriate and common that the Mukhi and Kamadia began to utter Khanava'dan to the jamat, and the Imam also blessed the jamat with the same coinage. It is made of the Persian word khana (household) and the Kutchhi va'dan(enhance), which properly means may your household prosper.
It is said that the blessing of khana-a'badan was firstly coined in the period of Imam Abul Hasan Ali Shah (d. 1206/1792). Historically, there is no indication that it was ever used before the time of Imam Abul Hasan Ali Shah.
In Ismaili practice, the Imam holds sole power to say khanava'dan to his spiritual children. The Mukhi represents the Imam in the Jamatkhana, therefore, he is vested authority to bless with khanava'dan or the Kamadia, including the Mukhi/Kamadia of different majalis.
That is called Amr

This word is invoked Daily prayers

Where Their Amr is called and invoke and Mukhi’s say Amr Hazar Imam

“ an example is that when the daily prayer is called Dua DOA he is about to start then the person who is going to recite before the recitation starts would say AMR Mukhi Sahib and the Mukhi. I would then say Amr Hazar Imam. effect of all this is that the Mukhi has the authority intercession Ari authority of acting in the name of the imam the amount of the time he is performing all the functions in the prayers with that authority and therefore it’s a delegated authority and so he always would say Ammar Azhar mum Ammar Mukhi and that is significant because during the prayers you will go to the Mukhi side and you would hand him some money and you say a prayer and the money is a money which you would hand him and you would say a prayer and say you know me I forgive you all my sins for example and he would say that the Mukhi would then say Conan Conan Connor were done meaning he is now using his authority the name of the mom to give the blessing of Khan with the carnival done is in fact a blessing sacred blessing and it’s in addition to so that mum would say I accept your prayers and then he will say we done well done when he finishes Fairmont during congregational prayers he would say Connor done Khanna done when the Prayer start in the most every evening he would say Conan Kanawa done to start the congregational prayers to begin and the end also with the same invocation so it is a little bit like where you are invoking the name of Khan isn’t the context

[mahebubchatur]

Mukhi and Kamadia Sahebans - Their Amr - role and the reality today.

A question and response on Reddit - Can Leaders Waezins IIS ITREB Huzur clarify (if where incorrect)

A Question and conversations on Reddit -

“Sorry if this is a dumb question, but how are mukhi/kamadiyas and mukhiyani/kamadyanis able to commit so much of their time to khane?

Like they have to show up to khane everyday for 3 years straight from 6-9 pm (on average) plus show up to bayahs, nikkahs, and funerals and SPEAK at them. Not to mention all the meetings and planing and organizing that happens behind the scenes too and sometimes attending morning khane too. Like HOW?!

And then I see people complaining that these roles are only given to rich people but in my mind it kind of makes sense because either you need to be not working or be successful and/or rich enough to be able to miss so much work in order to fulfill your paat duties” More conversation replies on Reddit

A Response below

Here’s some context that might help answer your questions or reflection :

1. The idea that Mukhis/Kamadias are “unpaid volunteers” is not fully accurate.
They don’t receive a salary, but they have access to budgets, allowances, and institutional resources & volunteers
2. Appointments are supposed to be transparent under the Ismaili Constitution, & Farmans but in practice they are pre-selected and opaque.
3. Leaders often justify withholding Farmans and even the Constitution by saying “Imam told us.”
There is no Farmans for this — these decisions come from internal long standing leaders not the Imam.
4. They effectively control community funds, donations, and program budgets, and with that comes influence.
5. Their expenses are covered — travel, meetings, hospitality, events, etc. So the workload isn’t carried personally.
6. Most are wealthy or well-connected, which is why they can commit time that ordinary murids with jobs could never manage.
7. They regularly collect donations for events and programmes, increasing their influence and social capital.
8. Historically, Mukhi families received a percentage of collections (Huzur). It is not known in The practice changed, but the socio-economic dynamic didn’t.
9. These roles provide access to commercial networks, loans, grants, information, and institutional privilege.
This includes Farmans and constitutional materials that leaders & Mukhi’s restrict.
10. In practice, loyalty often flows to institutional leaders rather than to the Imam Farmans or the Jamat.
11. There is credible evidence in multiple countries of Mukhi positions being negotiated or effectively bought sold, lobbied similar to political patronage & dynastic - family
12. Their ability to serve daily is not “mystical dedication” — it’s financial capacity, privilege, and institutional support. We can all find 2/3 hours a day if we chose
13. They also operate within a tightly controlled inner circle of leaders and favoured volunteers.
This has created a pyramid-style hierarchy where questioning or non-compliance leads to being marginalised, removed, or not reappointed.
The same wealthy group consistently supports and elevates one another, while the silent majority — shaped by a culture of deference — rarely acts collectively.

If you look at who have been in the top positions and the strategic positions below them can be counted in a handful of families and inner circle in last 40+ years

As a result, the rich Leaders grow richer, the poor remain excluded, and the middle aligns with the powerful. Social and financial self-interest overrides the Imam’s Farmans, reinforcing a system & culture where each level imitates the one above - materially & socially
“જેમના નેતા, તેમની પ્રજા.”

Please feel free to ask write your Mukhi or Council President Huzur to clarify and correct the above. Imam has asked us to ask understand and know the facts

I have requested a response. If & when a response is received I will add that here.

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