“Understanding Mehmani — Not a Concept, But a Living physical and Spiritual offering for blessings
Dear all,
Recent official messaging from Ismaili institutional platforms — including The Ismaili — has described Mehmani as merely a “concept” symbolising generosity.
I write to offer a respectful but firm clarification: this portrayal is incomplete, diplomatically vague, and misleading by omission.
Mehmani is not a concept.
It is a living, sacred, and spiritually grounded practice — a heartfelt expression of devotion, love, and allegiance to the Imam-of-the-Time.
Its origins trace back to the time of the Prophet Muhammad (peace be upon him), when believers would offer food and gifts to him out of love, humility, and devotion. In return, he would pray for them and bless them. The Qur’an affirms this spiritual exchange:
“O you who believe! When you hold conference with the Messenger, offer something in charity before your conference…” (Qur’an 58:12)
“Take alms from their wealth to purify and sanctify them, and pray for them…” (Qur’an 9:103)
This practice continued with the Imams. As the community of murids expanded and geographic distances grew, the practice evolved: from personally hosting the Imam in one’s home to bringing offerings to the Jama’atkhana — our spiritual home.
It is crucial to understand that the Imam-of-the-Time — the Nur — is spiritually present in every Jama’atkhana. His presence is invoked and acknowledged when we enter the prayer hall and during every prayer. He is ever-present.
Moreover, the individuals officiating the ceremonies — the Mukhis and Kamadias — do so in the name and authority (Amr) of the Imam. Thus, murids bring food as Mehmani for their Imam. Those who cannot bring food offer an equivalent donation — given to the Mukhis and Kamadias — with the same intention of devotion and love.
This is not symbolic. It is spiritual and real. The offering is made directly to the Imam — not merely to a building, but to the ever-present spiritual authority.
What happens after the offering is equally significant:
• All Mehmani items are respectfully collected at the Jama’atkhana
• The food is then sold or distributed within the community — often at reduced prices
• This benefits those in need — including the poor, the elderly, and the vulnerable — who may receive it affordably or even freely
• The funds raised from this process are returned entirely to the community, supporting programs in health, education, elder care, housing, and more
In essence, Mehmani is:
• A physical and spiritual offering to the Imam
• A means to receive barakat, peace, happiness, strength of faith, and divine guidance
• An act of generosity that uplifts the wider Jamat
• A channel of redistributive justice, care, and mercy
As Imam Sultan Mahomed Shah affirmed:
“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.”
To reduce all of this to a mere “concept” — as some institutional platforms have recently done — is to flatten the spiritual, ethical, and communal reality of Mehmani. This isn’t an issue of casual commentary. These statements come from official voices, and their language — while seemingly harmless — obscures the truth of what murids are sincerely offering and why.
Words matter. And when they come from the platforms of leadership, they must reflect not just diplomatic optics — but spiritual reality and integrity.
Mehmani is not a concept. It is a living, sacred offering to the Imam. It expresses personal devotion and results in collective benefit. It affirms the murid’s love — and in return, the murid receives the Imam’s blessings.
With affection and integrity,
M Chatur
What The Ismaili & IIS say
Among Ismailis, the concept of mehmani is a longstanding tradition, symbolising an expression of generosity offered to the Imam-of-the-Time
“ Mehmani
A Persian term, meaning "extending hospitality" or an "offering" , usually to guests.
In many cultures, guests are to be treated with generosity and kindness.
For Ismailis, mehmani is an offering of our generosity to the Imam-of-the-Time.
https://x.com/theismaili/status/1942624 ... hqfO552USg
Mehmani
Re: Mehmani
There is a related thread: Ruhani Mehmani at: viewtopic.php?t=9346
Re: Mehmani
And Nandi at: viewtopic.php?t=8817kmaherali wrote: Tue Jul 08, 2025 8:55 pm There is a related thread: Ruhani Mehmani at: viewtopic.php?t=9346
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mahebubchatur
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Re: Mehmani incudes Nandi - Nazrana
Nazrana in the Context of Bay‘ah, Mehmani ( includes Nandi) and DidarNazrana (نذرانہ), from Persian and Arabic roots, means “offering” or “gift.” While it is often described as an “unconditional gift,” a “notion,” or a “symbol,” such definitions — including those by institutions like the Institute of Ismaili Studies — capture only a small part of its true meaning.
In the Ismaili Muslim faith and practice, Nazrana is not simply a gesture motion or concept of giving. It is a tangible act of devotion and a ritual expression of Bay‘ah — the spiritual covenant of allegiance between a murid (follower) and the Murshed (spiritual guide), the Imam-of-the-Time.
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A Covenant — Not a Casual Offering or Charitable Donation• Nazrana is not a symbolic act, nor is it simply emotional or optional. It is a contractual and devotional offering, deeply rooted in the murid’s Bay‘ah — a commitment of loyalty, love, submission, and obedience to the Imam.
• The murid offers it in recognition of the Imam’s divinely ordained authority and ever-present Noor (spiritual light), as an act of supplication, gratitude, and total devotion.
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Forms of Nazrana — Often Presented as MehmaniNazrana can take many forms, including:
•
Monetary offerings (e.g. through daily Mehmani in Jamatkhanas — sacred community spaces)•
Food offerings, prepared as a devotional act•
Time and Knowledge Nazrana (TKN) — voluntary service using one’s expertise•
Creative or intellectual gifts, such as poetry, art, or publications expressing gratitudeAny sincere offering made with love, devotion, and humility — in response to the Imam’s guidance — can be considered Nazrana. These are not casual gestures, but acts of remembrance and spiritual reaffirmation, especially meaningful during sacred encounters like Didar.
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Reciprocal Blessings from the ImamIn return for Nazrana, the Imam blesses the murid with:
•
Barakah (Blessings) — for material and spiritual well-being•
Rahmat (Mercy) — through his compassionate prayers for the murid and the Jamat (community)•
Hidayat (Guidance) — through his Farmans (authoritative teachings), which originate from the Qur’an and Divine WillThese are not abstract ideas or metaphors — they are real, living responses from the Imam. During Didar — the sacred encounter with the Imam — these blessings are experienced more intensely as the murid comes into direct presence with the Imam’s Noor.
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Nazrana, Didar, and Bay‘ah: Interconnected, But Rooted in Bay‘ahSome leaders have described Nazrana as an emotional or symbolic gift, or compared it to a gesture made to a respected guest. But that does not reflect its true religious and spiritual nature.
Nazrana is a direct expression of Bay‘ah — a solemn pledge of allegiance and loyalty from the murid to the Imam. It is not merely money or generosity. It is a spiritual act grounded in recognition of the Imam’s divine status and authority.
Mehmani and Didar are closely linked. Didar, meaning “vision” or “encounter,” is not only seeing the Imam physically, but experiencing his spiritual presence, receiving blessings, renewal, and divine guidance.
When a murid presents Nazrana during Didar, it is not a voluntary gift — it is a spiritual offering in response to the Imam’s guidance. The murid renews their Bay‘ah, and the Imam bestows blessings, mercy, and guidance.
Nazrana, Mehmani, and Didar are intertwined — the spiritual and material elements of the same relationship, all flowing from and rooted in Bay‘ah, which is the foundation of the Ismaili faith.
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Bay‘ah: The Eternal CovenantBay‘ah is the source, the essence, and the foundation of all Ismaili religious practice. It is not correct to say it is tradition. It is religious practice rooted in Bayah & Farmans
Without it, there is no relationship between the murid and the Imam. There would be no Nazrana, no Farmans, no Didar, and no blessings.
Bay‘ah is an unconditional spiritual oath — the murid’s commitment of trust, loyalty, and obedience to the Imam-of-the-Time. In return for blessings guidance and mercy
Nazrana is not a voluntary or emotional act, but a practice that is followed because the Imam, through his Farmans, has established it. It is part of the living tradition of Bay‘ah — a way for the murid to demonstrate ongoing allegiance and receive spiritual nourishment.
This is how blessings flow: from Bay‘ah, through obedience to the Imam’s guidance, into every part of life — spiritual and material
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France July 2025 Didar: A Living TraditionAt the upcoming Didar in France (2025), murids will offer Nazrana and Mehmani as acts of faith, devotion, and reaffirmation of their Bay‘ah. In response, the Imam will bestow :
•
Prayers for the Jamat & blessings for prayers of Jamat to Imam •
Mercy and blessings•
Guidance through FarmansThis is a commitment — it is a covenantal exchange. A sacred rhythm of giving to Imam and receiving, from Imam based on love, obedience, and divine mercy. It is a two-way relationship, like a legal and spiritual contract: offer and acceptance, promise and fulfillment.
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Summary: Bay‘ah Is the Root — Nazrana and Didar Flow From ItNazrana, Didar, and Bay‘ah are deeply connected — but Bay‘ah is the origin. It is the root and the reason.
Without the murid’s oath of allegiance, there is no spiritual relationship. There would be no giving, no blessings, and no guidance. The Imam sets the direction through Farmans, and murids follow — not out of charity, but out of obedience to sacred guidance.
Nazrana is therefore not symbolic or voluntary. It is an act of devotional obedience to the Imam’s Farman. Didar, too, is not separate from this — it occurs within the spiritual framework of Bay‘ah, and becomes a moment of divine mercy.
Everything — the offering, the religious practices the blessing, the guidance — flow from Bay‘ah, and is sustained by the continuing grace and the ever present eternal Noor (Light) of the Imam, from Allah’s light and will.
Link
Nazrana with charts - visuals
https://x.com/chaturmahebub/status/1942 ... hqfO552USg
Link
Bayah
viewtopic.php?p=73597#p73597
Link
Mehmani
viewtopic.php?p=73753#p73753
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mahebubchatur
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Re: Mehmani- Nazrana
Nazrana in Ismaili History
The legacy of the nazrana was prevalent in the Dawr-i Satr (concealment period) of the Ismaili history. When the animosity of the enemies reached to its extreme, the Imams had to hide themselves to elude discovery. Once, when the contact of the Ismaili dais was broken with Imam Wafi Ahmad (d. 828), dai Hurmuz and his son Mahdi, dai Surhaf bin Rustam and his son Imran came forward to institute a search of the Imam. They collected over four thousand dinars from the Ismailis as a nazrana for the Imam. After a struggle of one year, they succeeded to find the Imam in the district of Hims in Syria and presented the nazrana.
In the era of Fatimid Shi’a Dynasty
Nazrana (Offerings) In Ismaili History
Timurid painting – second quarter of the 9th/15th century. Source: The Ismailis Illustrated.
Qaid Jawhar (911-992), the Commander-in-Chief of the Fatimid forces conquered Egypt in 969. In 970, he sent a special gift (nazrana) to Imam Muizz in Maghrib. The gift, according to Idris Imad al-Din (d. 1468) in Uyun’l Akbar consisted of 21 domes loaded on she-camels, which included five domes and the camel covering decorated with gold, one studded with jewels and the rest were silk and brocade; 50 horses, saddled and bridled, 50 decorated she-camels and more than 50 camels. These she-camels and camels had wrapped loads, tied cages, rarities and birds. Jafar, the son of Qaid Jawhar set out with this gift to al-Mansuria in Maghrib accompanied with a galaxy of dignitaries.
In 973, Imam al-Muizz entered Cairo, which was placarded with Imam’s name and the praises of Ali. He was acclaimed by the people, who crowded to his first public audience. He was presented precious nazrana by the prominent noblemen, in which the nazrana of Jawhar was splendid. Stanley Lane Poole writes in History of Egypt (London, 1914, p. 98) that, “It includes 500 horses with saddles and bridles encrusted with gold, amber and precious stones; tents of silk and cloth of gold, borne on Bactrian camels; dromedaries, mules, and camels of burden; filigree coffers full of gold and silver vessels; gold-mounted swords; caskets of chased silver containing precious stones; a turban set with jewels, and 900 boxes filled with samples of all the goods that Egypt produced.”
According to Daim al-Islam (p. 330), “When people provide food (ma’ida, pl. mawa’id) or feasts for the progeny of the Prophet, the angels surround them and glorify the Lord and ask for the pardon of those that partake of the meal.”
Syrian Ismailis
We have many examples of the affluent class, who presented their choicest nazrana to the Imams through the Dais, Pirs or Vakils. Dr. Mustapha Ghaleb writes in Alam al-Ismailia (Beirut, 1964) that the Syrian Ismailis used to send their nuzur (nazrana) to the Imams from time to time during the Fatimid and Alamut periods.
Post-Alamut
During the post-Alamut period, the Pirs, vakils or any visitors when travelled in Iran from India, the followers gave them few items to be presented to the Imam, known as nazar (nazrana) or khidmati. The value of nazrana ranged from a coconut to that of precious jewels, established among the people of all walks of life. The food, fruits, grains, furniture, jewels, etc. were not possible to take away during the long tedious journey. It seems to have been decided to get them disposed off in the house of an elder person, and its proceeds were sent to the Imams as a nazrana of so and so members of the jamat.
Nazrana (Offerings) In Ginans - Pir Sadruddin exhorted that whatever is offered to the Imam, the giver (wahib) will get its rewards
By Mumtaz Ali Tajddin S. Ali
Mumtaz Ali Tajddin S. Ali has authored several articles and books, including Encyclopedia of Ismailism, 101 Ismaili Heroes and Ismailis through History. For several decades, he has been involved with Ismaili Tarqiah and Religious Education Board (ITREB) in Pakistan as an Honorary Missionary and lecturer of religious education classes on history, ginans and other educational topics.
The legacy of the nazrana was prevalent in the Dawr-i Satr (concealment period) of the Ismaili history. When the animosity of the enemies reached to its extreme, the Imams had to hide themselves to elude discovery. Once, when the contact of the Ismaili dais was broken with Imam Wafi Ahmad (d. 828), dai Hurmuz and his son Mahdi, dai Surhaf bin Rustam and his son Imran came forward to institute a search of the Imam. They collected over four thousand dinars from the Ismailis as a nazrana for the Imam. After a struggle of one year, they succeeded to find the Imam in the district of Hims in Syria and presented the nazrana.
In the era of Fatimid Shi’a Dynasty
Nazrana (Offerings) In Ismaili History
Timurid painting – second quarter of the 9th/15th century. Source: The Ismailis Illustrated.
Qaid Jawhar (911-992), the Commander-in-Chief of the Fatimid forces conquered Egypt in 969. In 970, he sent a special gift (nazrana) to Imam Muizz in Maghrib. The gift, according to Idris Imad al-Din (d. 1468) in Uyun’l Akbar consisted of 21 domes loaded on she-camels, which included five domes and the camel covering decorated with gold, one studded with jewels and the rest were silk and brocade; 50 horses, saddled and bridled, 50 decorated she-camels and more than 50 camels. These she-camels and camels had wrapped loads, tied cages, rarities and birds. Jafar, the son of Qaid Jawhar set out with this gift to al-Mansuria in Maghrib accompanied with a galaxy of dignitaries.
In 973, Imam al-Muizz entered Cairo, which was placarded with Imam’s name and the praises of Ali. He was acclaimed by the people, who crowded to his first public audience. He was presented precious nazrana by the prominent noblemen, in which the nazrana of Jawhar was splendid. Stanley Lane Poole writes in History of Egypt (London, 1914, p. 98) that, “It includes 500 horses with saddles and bridles encrusted with gold, amber and precious stones; tents of silk and cloth of gold, borne on Bactrian camels; dromedaries, mules, and camels of burden; filigree coffers full of gold and silver vessels; gold-mounted swords; caskets of chased silver containing precious stones; a turban set with jewels, and 900 boxes filled with samples of all the goods that Egypt produced.”
According to Daim al-Islam (p. 330), “When people provide food (ma’ida, pl. mawa’id) or feasts for the progeny of the Prophet, the angels surround them and glorify the Lord and ask for the pardon of those that partake of the meal.”
Syrian Ismailis
We have many examples of the affluent class, who presented their choicest nazrana to the Imams through the Dais, Pirs or Vakils. Dr. Mustapha Ghaleb writes in Alam al-Ismailia (Beirut, 1964) that the Syrian Ismailis used to send their nuzur (nazrana) to the Imams from time to time during the Fatimid and Alamut periods.
Post-Alamut
During the post-Alamut period, the Pirs, vakils or any visitors when travelled in Iran from India, the followers gave them few items to be presented to the Imam, known as nazar (nazrana) or khidmati. The value of nazrana ranged from a coconut to that of precious jewels, established among the people of all walks of life. The food, fruits, grains, furniture, jewels, etc. were not possible to take away during the long tedious journey. It seems to have been decided to get them disposed off in the house of an elder person, and its proceeds were sent to the Imams as a nazrana of so and so members of the jamat.
Nazrana (Offerings) In Ginans - Pir Sadruddin exhorted that whatever is offered to the Imam, the giver (wahib) will get its rewards
By Mumtaz Ali Tajddin S. Ali
Mumtaz Ali Tajddin S. Ali has authored several articles and books, including Encyclopedia of Ismailism, 101 Ismaili Heroes and Ismailis through History. For several decades, he has been involved with Ismaili Tarqiah and Religious Education Board (ITREB) in Pakistan as an Honorary Missionary and lecturer of religious education classes on history, ginans and other educational topics.
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mahebubchatur
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Bakshamni and submissions with offerings - Mehmani
What are Religious offering & acts of Bakshamni and of Bakshan Haar in Ismaili Faith and Practices In the Ismaili Muslim faith & practice , Bakshamni is a deeply meaningful act of offering to the Imam of the Time—rooted in submission, reverence, prayer, and trust, seeking & praying for His blessings, of forgiveness, guidance, and mercy.
The word derives from the root baksh‑ (to give, grant, forgive) and is commonly used in Gujarati or Kutchi dialects by murids. A familiar phrase often used is:
“Mawla, Bakshe or bakshamni kabul karo”
“O Mawla, please accept our sincere offering and submission—we seek Your blessings of forgiveness and grace.”
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When Bakshamni Is Offered
This act is typically accompanied by niyyat (intention) and heartfelt submission, and is enacted during:
• Daily prayers
• Seeking blessings or healing (e.g. Satado Bakshamni)
• Celebrations, such as births or Imamat Day
• Didar, especially when seeking forgiveness or help during hardship
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What Bakshamni Means
Bakshamni is not simply a ritual—it is an act and an exchange involving:
1. The offering itself—which may include food, money (Mehmani / Nazrana), a child (Child Bakshamni), or even lifelong service.
2. Silent prayer or intention—seeking forgiveness, protection, or divine guidance.
3. Inner surrender—letting go of ego and attachments, trusting fully in the Imam’s grace.
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Daily Prayer ExplainedDuring daily prayers, murids say a prayer before Mukhi - hand money to the Mukhi/Kamadia with folded hands in prayer and recite:
“Tobo tobo taqsirdar, bando sar gunehgar, ya shah tu bakhshe bakhshanhar”
Interpretation:
• Tobo tobo taqsirdar — “I repent, I repent; I have sinned .”
• Bando sar gunehgar — “Your worshipper is ant fault and humble.”
• Ya shah tu bakhshe bakhshanhar — “O Imam, You are the who forgives and pardons. I seek forgiveness
Overall meaning: a heartfelt plea and sincere prayer & supplication; in return, the Mukhi/Kamadia offers Imam’s blessing saying
“Hazar Imam Bakshe”
Meaning may Imam bless you with, forgiveness, unity, peace, happiness, and enlightenment of Didar.
It is up to Hazar Imam to bless spiritually for which Imam has said sincerity of intent humility & obedience - Bayah - to Imam & to Farmans and vital prerequisites
Mukhi & Mukhiani then end the blessings by invoking Khanavadan (for meaning link at viewtopic.php?p=73782#p73782
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The following are two examples of spiritually connected acts of Bakshamni:
1. Child Bakshamni
Parents offer their child directly to the Imam, often with Mehmani. The Imam accepts the child symbolically, then returns the child to the parents with a blessing:
“I entrust this child to you to care as I would care for them myself.”
This completes a sacred cycle: prayer, offering, acceptance, and spiritual sealing.
2. Daily Submission for blessings of Bakshamni
Here, murids confess their imperfections and present a voluntary tribute of money.
The Mukhi or Mukhiani accepts the offering and conveys a blessing on behalf of the Imam. Forgiveness and mercy are granted by Nur light of Imam , depending on sincerity, of intention & of following Farmans
While Child Bakshamni is a complete ceremonial act the daily offering is an ongoing daily submission & plea, with its acceptance is ultimately a blessing from the divinely ordained Nur of Imam which is rooted in & conveys the Will of Allah
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Child Bakshamni: CovenantDuring earlier Didars, parents offered their child to the Imam , saying:
“Mawla, we offer our child to you to protect and care for
The Imam then accepts blessed them and returns the child—entrusting them back to the parents with spiritual care. This is not a ritual, but a covenantal relationship between murid, child, and Imam.
Excerpt of Farman dated 27 February 1972 states:
“Remember, they are Imam’s children. Give them good education as Ismailis and Momins. Teach them the balance between world and faith, right and wrong.”
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Meaning of BakshamniBakshamni on the part of the Murid is:
• An act of submission surrender to the Imam’s Nur
• A renewal of tauba (repentance)
• A reaffirmation of bay‘ah (allegiance)
It is grounded in niyyat—recognizing that spiritual attention is received not by barter but through obedience, devotion, and divine grace (rahmat).
Often accompanied by Mehmani—a humble offering of food, flowers, or tokens—these gestures are voluntary expressions of submission and longing for divine blessing.
Imam accepts and offers blessings physically and spirituality. However the blessings are not in fact accepted and blessed just because of this ceremony. That is by divine grace on the condition that the Murid is following the faith which include Farmans and all the values & guidance in them
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Farman Reference – 27 February 1972Farman excerpt
“Many of you offer your children to me in Bakshamni. I accept them and give them back to you with my blessings and guidance so that you may bring them up as my spiritual children.”
It emphasizes the Imam’s spiritual acceptance and the transformation of the parent–child relationship into one framed by spiritual responsibility under the protection and guidance of Imam’s light -Noor
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Why This MattersMany murids—especially younger ones or those outside traditional South Asian Jamats—ask:
• “What exactly does Bakshamni mean?”
• “Is it required or symbolic?”
• “What is the link between Bakshamni, Nazrana, Mehmani, Bay‘ah, and Shukhr?”
• “Why are these core devotional acts not clearly explained in our educational teaching & materials?”
As of July 2025, a thorough review of the IIS website confirms that the following acts of Ismaili faith are undefined or missing from their public glossary and educational pages:
• Bakshamni, Bakshan, Mehmani, Nazrana, Niyya, Shukhr, Bay‘ah, Farman Khanavadan, Noor/Nur of Imam
Before and during the Didar in France IIS published Didar reflections which were incomplete and misleading. I complied and have shared them and IIS have not acknowledged or thanked & in effect ignored.
These are foundational acts in daily Ismaili life, spiritual and material - both are parts of faith yet remain unexplained, even though more abstract theological concepts like ta’wil or batin are detailed.
This absence raises a vital question:
Can murids be expected to understand & live their faith confidently if the vocabulary and acts of their worship remain undefined and so not taught by IIS the only body which teaches Ismaili faith to Ismailis through ITREBS & Councils
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Conclusion & CallIn the spirit of Farmans, ‘ilm (knowledge), and bayān (clarity), this write-up is respectfully shared with:
• The Institute of Ismaili Studies and educational leaders within our community
• Educators, murids, and all those seeking deeper understanding of our faith
We respectfully invite the Institute to:
• Confirm whether Bakshamni and related acts are formally defined
• Provide scriptural, Farmanic, or traditional references that explain these acts
• Ensure such definitions are included in official glossaries and in educational materials shared with the Jamat through ITREBs and Councils
As Mawlana Hazar Imam has reminded us time and again over many decades:
Every murid must understand our faith, and must have access to the Farmans and the Ismaili Constitution—so that we may read, reflect, share, and live by them as directed by our Imams
This includes clarity and guidance on the everyday practices that shape and reflect our Ismaili faith allegiance and commitment -Bayah
M Chatur -July 2025
PS I have requested a response from IIS including ITREBS Huzur & Councils. No response so far. If received I will be happy to add their response
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Attachments Included1. Farman by Mawlana Hazar Imam (27 February 1972 – Child Bakshamni)
2. IIS Website Search Results evidence showing absence of definitions for the above terms
IIS Website search
Neither “Bakshamni” nor “Bakshan” appears to be recognized or defined within the context of IIS’s materials.
• There are no indexed references to these terms in their searchable website content, news, events, or publications pages.
• They do not appear in known glossaries or academic glosses provided by IIS.
Farman
The IIS glossary includes a detailed entry defining farman:
From Persian literally “command, authority, will, permission.” In Ottoman Turkish usage it denoted an order from the sultans. In Shi‘i Ismaili context, it refers to an address by the Imam to his community.
Additionally, the term appears in IIS narratives—for example, referring to the Imam issuing a farman encouraging widows to remarry during a visit to Hyderabad .
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Not found on the IIS website:I found no occurrences or definitions for the following terms—meaning they are not mentioned in the IIS glossary, publications, or web content accessible online:
• Khanavadan
• Noor Nur of Imam
• Bayah / Baya
• Mehmani
• Nazrana (though the word appears in context such as “Time and Knowledge Nazrana volunteers”, it is not defined as a glossary term on the IIS site)
• Shukhr
The term appears in reference to the Arabic word niyya meaning “intention” in Qurʾanic lexicology, but it is not provided as a defined glossary entry on the IIS site .
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Findings• A reading guide published by IIS on Qurʾanic lexicology (The Meaning of the Word) explains that in Arabic, a speaker’s meaning is tied to their niyya (‘intention’) or irada (‘will’) .
• Another IIS-linked publication (“Between Revolution and State”) references niyya as part of the legal concept of iman, defined by al‑Qadi al‑Nu‘man as encompassing intention (niyya) and outward acts of faith
Farman - Child Bakshamni
My beloved spiritual children,
I accept "Bakshaamni" of the children to the Imam of the Time and I give each one of you individually My best and most affectionate loving blessings. Khanavadan, Khanavadan.
I return them to you to educate them as My own children. Give them good education and good understanding of two things, the world and faith. Make them Imani, good‑disciplined. Teach them morality and to serve humanity. Remember that you are looking after Imam's children.
I give My best blessings to these children when you gave to the Imam and who are returned to you. Khanavadan, Khanavadan.
I accept and return these children to the parents or guardians in the condition that they should bring them up as I would bring up My own children. That is, with good education, understanding and good moral support. They should have a chance to be exemplary and serve the Jamat and the Imam loyally.
They must also be explained from very young age that everything they see around, touch and hear, will one day disappear. It will disappear and only eternal is the soul. Although they might be busy, they must give sufficient time to their spiritual enlightenment, say their prayers regularly and attend Jamatkhana regularly.
I accept the "Bakshaamni"of all the children given to Me and I return them to you with My best and most affectionate blessings. Khanavadan, Khanavadan.
Remember that they are Imam's children. Give them good education and raise them to be excellent Ismailis and Momins. Teach them the right balance between the world and faith. And teach them what is right and what is wrong.
East Africa 27 Feb 1972
Child Bakshamni
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swamidada786
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Re: Mehmani
I accept the "Bakshaamni"of all the children given to Me and I return them to you with My best and most affectionate blessings. Khanavadan, Khanavadan.
Remember that they are Imam's children. Give them good education and raise them to be excellent Ismailis and Momins. Teach them the right balance between the world and faith. And teach them what is right and what is wrong.
East Africa 27 Feb 1972
Child Bakshamni
Above Farman is mentiond in KIZ on page # 352.
About 22 years back child bukhshamani topic popped up in study circle. We approached an al Waez in ITREB. In his words, in late 70's child bukhshamani ritual was discontinued. My question; Does Hazar Imam still accept this ritual?
Remember that they are Imam's children. Give them good education and raise them to be excellent Ismailis and Momins. Teach them the right balance between the world and faith. And teach them what is right and what is wrong.
East Africa 27 Feb 1972
Child Bakshamni
Above Farman is mentiond in KIZ on page # 352.
About 22 years back child bukhshamani topic popped up in study circle. We approached an al Waez in ITREB. In his words, in late 70's child bukhshamani ritual was discontinued. My question; Does Hazar Imam still accept this ritual?
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mahebubchatur
- Posts: 459
- Joined: Mon Jan 13, 2014 7:01 pm
Practices including Intercession by IIS 2023
I am sharing the following article and clip from a 2023 publication issued under the aegis of the Institute of Ismaili Studies (IIS), which aims to describe Ismaili practices and the role of the Imam-of-the-Time.
While the article does acknowledge intercession through the Prophet and the Imams, it still avoids a clear explanation of what that truly entails—both theologically and spiritually—within the Ismaili Tariqah, by divinely ordained guidance of Nur of the Imam-of-the-Time.
Leaders continues to use selective, sanitized, or overly diplomatic language— that neither demystifies nor educates meaningfully. Crucially, they continue to withhold even the full Ismaili Constitution and guidance from the Imam (Farmans) that forms the foundational basis
This undermines both education and practice, particularly regarding the divinely ordained authority of the Imam as Uli’l-amr in the Qur’an, and the nature of bay‘a as a sacred, conscious allegiance reaffirmed daily in prayers to the Imam Jamatkhanas
They fail to explain the foundational distinction between “intercession” as a superficial request for someone to pray on our behalf versus the Qur’anic and Shi‘i interpretation by Imams —where the Imam, as the bearer of Noor & divine authority (ta’wil and ta‘lim), is the living guide, purifier, and interpreter of Allah’s continuity of guidance for the murid. The Imam does not merely “pray for us”; As Prophet said to see his face is mercy and to love him is faith
I have written to the IIS and leaders for clarification and engagement but have yet to receive a response.
More on Ismailis send and offer prayers to Imam of the time daily
Sending Prayers to Prophet Mohammed and Imams
By The Ismaili - IIS - ITREBS
Sept 2023
“Ismaili practices in jamatkhanas are expressions of the spiritual bond between the hereditary Ismaili Imam-of-the-Time and his followers, as conveyed in the pledge of allegiance (bay‘a) that each Ismaili offers to the Imam.
They include various forms of prayer mentioned in the Holy Qur’an and other expressions of piety and devotion through which Ismailis seek God’s grace and mercy through the intercession of the Prophet and the Imams.
Jamatkhana practices are the sole prerogative of the Imam-of-the-Time and are specific to the Ismaili community.
Ismaili tariqa practices
Ismaili jamatkhanas are private Tariqah spaces. Tariqa is an Arabic word meaning “path” and refers to a path to spiritual enlightenment and union with God. Tariqas are communities of Muslims that follow a path guided by a spiritual leader, such as a Shia Imam or a Sufi murshid. They guide their community’s interpretation and practice of the Islamic faith as part of an inward search for spiritual enlightenment.
As direct hereditary descendants of Prophet Muhammad (peace be upon him and his progeny), Imams in the Shia interpretation of Islam are responsible for interpreting the faith and improving the quality of life of the community and the societies in which they live. The Imam-of-the-Time has the sole authority to determine Ismaili tariqa practices in jamatkhana at any time.
Ismaili tariqa practices include a variety of prayers recommended in the Holy Qur’an. These include du‘a (prayer for supplication), tasbih (glorification), dhikr (remembrance), and salawat (seeking blessings on the Prophet and his progeny).
Practices also include the recitation of verses of the Holy Qur’an, affirming the shahada (the Islamic declaration of faith), reciting devotional poetry such as qasidas, nashids and ginans, and the reading of farmans, which is guidance from the Imam.
Special prayers may be observed on religious festivals, to seek help during times of difficulty, and during rites of passage, particularly deaths.
These practices reaffirm Ismaili beliefs in the oneness of God, in His Messenger, Prophet Muhammad, and a belief and commitment to those in authority (uli’l-amr), the hereditary Imams.
The pledge of allegiance (bay‘a) to the Imam-of-the-Time is reaffirmed daily in various prayers and jamatkhana practices.
Seeking intercession and forgiveness from the Prophets and Imams
Many Ismaili prayers and practices seek the intercession of the Prophets and the Imams, particularly the Imam-of-the-Time.
Intercession means to plead or intervene on behalf of another. Believers ask those who are considered close to God to intercede with the Lord on their behalf.
Many religious communities around the world, including both Sunni and Shia Muslims, believe in the concept of intercession.
Practices seeking intercession and forgiveness through Prophet Muhammad are rooted in various verses of the Qur’an, such as the following verse:
And if, when they had wronged themselves, they had but come to you [Prophet] and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah Forgiving, Merciful. (Q 4:64)
The Shia extend the Prophet’s role as intercessor to the Imams descended from him, through the lineage of Hazrat Ali (peace be upon him), the Prophet’s cousin and the first Shia Imam, and his wife, Hazrat Bibi Fatima (peace be upon her), the Prophet’s beloved daughter.
Therefore, Ismailis invoke the names of Allah, Prophet Muhammad, Hazrat Ali, and the Imams in their devotional practices and prayers.
This is why Ismaili practices include seeking forgiveness and spiritual purification through the Imam’s intercession.
Offerings to the Imam
In the time of Prophet Muhammad, believers would go to him to seek his blessings, prayers, forgiveness, and help.
We find in the Qur’an that they were asked to give offerings to the Prophet when they went to see him:
[O Prophet] Take of their wealth a freewill offering (sadaqa), to purify them and to sanctify them, and pray for them. Your prayers are a comfort for them… (Q 9:103)
Thus, it is customary for Ismailis to give freewill offerings out of love and devotion to the Imam-of-the-Time as a means of purifying themselves, and to receive blessings and prayers for forgiveness through the Imam’s intercession, just as in the time of the Prophet. Because the Imam cannot always be physically present, this is often undertaken in jamatkhanas through the Imam’s appointed representatives on his behalf.
Another type of offering in jamatkhanas is voluntary service. Ismaili community institutions, including jamatkhanas, are largely run by dedicated volunteers who offer their time and knowledge out of love and devotion to the Imam and the community. Jamatkhanas are a place where Islamic values are put into practice, including humility, generosity, kindness, compassion, and service to others.
Video clip
https://youtu.be/-vwE4na3sRw?si=nAV9-zuuQ7FkbXtf
Learn More
1.
2. IIS Secondary Curriculum: Faith and Practice in Islamic Traditions, vols. 1 and 2
3.
4. What Ismailis Believe: Why do Ismailis seek help from Hazrat Ali and the Imams?
5.
6. What Ismailis Believe: Why do Ismailis recite salawat for the family of the Prophet (pbuh)?
7.
8. Book: An Anthology of Ismaili Literature, edited by Kutub Kassam, Hermann Landolt, Samira Sheikh
9.
Sources
1.
2. “What Is Shi’a Islam?,” Dr Farhad Daftary and Professor Azim Nanji, The Institute of Ismaili Studies
3.
4. Faith and Practice in Islamic Traditions, vol. 2 (Student Reader). London: Islamic Publications Limited for The Institute of Ismaili Studies, 2017.
5.
6. Donner, Fred M. Muhammad and the Believers: At the origins of Islam, Cambridge: Harvard University Press, 2010.
TheIsmaili 23 Sept 2023
While the article does acknowledge intercession through the Prophet and the Imams, it still avoids a clear explanation of what that truly entails—both theologically and spiritually—within the Ismaili Tariqah, by divinely ordained guidance of Nur of the Imam-of-the-Time.
Leaders continues to use selective, sanitized, or overly diplomatic language— that neither demystifies nor educates meaningfully. Crucially, they continue to withhold even the full Ismaili Constitution and guidance from the Imam (Farmans) that forms the foundational basis
This undermines both education and practice, particularly regarding the divinely ordained authority of the Imam as Uli’l-amr in the Qur’an, and the nature of bay‘a as a sacred, conscious allegiance reaffirmed daily in prayers to the Imam Jamatkhanas
They fail to explain the foundational distinction between “intercession” as a superficial request for someone to pray on our behalf versus the Qur’anic and Shi‘i interpretation by Imams —where the Imam, as the bearer of Noor & divine authority (ta’wil and ta‘lim), is the living guide, purifier, and interpreter of Allah’s continuity of guidance for the murid. The Imam does not merely “pray for us”; As Prophet said to see his face is mercy and to love him is faith
I have written to the IIS and leaders for clarification and engagement but have yet to receive a response.
More on Ismailis send and offer prayers to Imam of the time daily
Sending Prayers to Prophet Mohammed and Imams
By The Ismaili - IIS - ITREBS
Sept 2023
“Ismaili practices in jamatkhanas are expressions of the spiritual bond between the hereditary Ismaili Imam-of-the-Time and his followers, as conveyed in the pledge of allegiance (bay‘a) that each Ismaili offers to the Imam.
They include various forms of prayer mentioned in the Holy Qur’an and other expressions of piety and devotion through which Ismailis seek God’s grace and mercy through the intercession of the Prophet and the Imams.
Jamatkhana practices are the sole prerogative of the Imam-of-the-Time and are specific to the Ismaili community.
Ismaili tariqa practices
Ismaili jamatkhanas are private Tariqah spaces. Tariqa is an Arabic word meaning “path” and refers to a path to spiritual enlightenment and union with God. Tariqas are communities of Muslims that follow a path guided by a spiritual leader, such as a Shia Imam or a Sufi murshid. They guide their community’s interpretation and practice of the Islamic faith as part of an inward search for spiritual enlightenment.
As direct hereditary descendants of Prophet Muhammad (peace be upon him and his progeny), Imams in the Shia interpretation of Islam are responsible for interpreting the faith and improving the quality of life of the community and the societies in which they live. The Imam-of-the-Time has the sole authority to determine Ismaili tariqa practices in jamatkhana at any time.
Ismaili tariqa practices include a variety of prayers recommended in the Holy Qur’an. These include du‘a (prayer for supplication), tasbih (glorification), dhikr (remembrance), and salawat (seeking blessings on the Prophet and his progeny).
Practices also include the recitation of verses of the Holy Qur’an, affirming the shahada (the Islamic declaration of faith), reciting devotional poetry such as qasidas, nashids and ginans, and the reading of farmans, which is guidance from the Imam.
Special prayers may be observed on religious festivals, to seek help during times of difficulty, and during rites of passage, particularly deaths.
These practices reaffirm Ismaili beliefs in the oneness of God, in His Messenger, Prophet Muhammad, and a belief and commitment to those in authority (uli’l-amr), the hereditary Imams.
The pledge of allegiance (bay‘a) to the Imam-of-the-Time is reaffirmed daily in various prayers and jamatkhana practices.
Seeking intercession and forgiveness from the Prophets and Imams
Many Ismaili prayers and practices seek the intercession of the Prophets and the Imams, particularly the Imam-of-the-Time.
Intercession means to plead or intervene on behalf of another. Believers ask those who are considered close to God to intercede with the Lord on their behalf.
Many religious communities around the world, including both Sunni and Shia Muslims, believe in the concept of intercession.
Practices seeking intercession and forgiveness through Prophet Muhammad are rooted in various verses of the Qur’an, such as the following verse:
And if, when they had wronged themselves, they had but come to you [Prophet] and asked forgiveness of Allah, and the Messenger had asked forgiveness for them, they would have found Allah Forgiving, Merciful. (Q 4:64)
The Shia extend the Prophet’s role as intercessor to the Imams descended from him, through the lineage of Hazrat Ali (peace be upon him), the Prophet’s cousin and the first Shia Imam, and his wife, Hazrat Bibi Fatima (peace be upon her), the Prophet’s beloved daughter.
Therefore, Ismailis invoke the names of Allah, Prophet Muhammad, Hazrat Ali, and the Imams in their devotional practices and prayers.
This is why Ismaili practices include seeking forgiveness and spiritual purification through the Imam’s intercession.
Offerings to the Imam
In the time of Prophet Muhammad, believers would go to him to seek his blessings, prayers, forgiveness, and help.
We find in the Qur’an that they were asked to give offerings to the Prophet when they went to see him:
[O Prophet] Take of their wealth a freewill offering (sadaqa), to purify them and to sanctify them, and pray for them. Your prayers are a comfort for them… (Q 9:103)
Thus, it is customary for Ismailis to give freewill offerings out of love and devotion to the Imam-of-the-Time as a means of purifying themselves, and to receive blessings and prayers for forgiveness through the Imam’s intercession, just as in the time of the Prophet. Because the Imam cannot always be physically present, this is often undertaken in jamatkhanas through the Imam’s appointed representatives on his behalf.
Another type of offering in jamatkhanas is voluntary service. Ismaili community institutions, including jamatkhanas, are largely run by dedicated volunteers who offer their time and knowledge out of love and devotion to the Imam and the community. Jamatkhanas are a place where Islamic values are put into practice, including humility, generosity, kindness, compassion, and service to others.
Video clip
https://youtu.be/-vwE4na3sRw?si=nAV9-zuuQ7FkbXtf
Learn More
1.
2. IIS Secondary Curriculum: Faith and Practice in Islamic Traditions, vols. 1 and 2
3.
4. What Ismailis Believe: Why do Ismailis seek help from Hazrat Ali and the Imams?
5.
6. What Ismailis Believe: Why do Ismailis recite salawat for the family of the Prophet (pbuh)?
7.
8. Book: An Anthology of Ismaili Literature, edited by Kutub Kassam, Hermann Landolt, Samira Sheikh
9.
Sources
1.
2. “What Is Shi’a Islam?,” Dr Farhad Daftary and Professor Azim Nanji, The Institute of Ismaili Studies
3.
4. Faith and Practice in Islamic Traditions, vol. 2 (Student Reader). London: Islamic Publications Limited for The Institute of Ismaili Studies, 2017.
5.
6. Donner, Fred M. Muhammad and the Believers: At the origins of Islam, Cambridge: Harvard University Press, 2010.
TheIsmaili 23 Sept 2023
-
mahebubchatur
- Posts: 459
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Mehmani
Thank you.swamidada786 wrote: Tue Jul 29, 2025 8:25 pm I accept the "Bakshaamni"of all the children given to Me and I return them to you with My best and most affectionate blessings. Khanavadan, Khanavadan.
Remember that they are Imam's children. Give them good education and raise them to be excellent Ismailis and Momins. Teach them the right balance between the world and faith. And teach them what is right and what is wrong.
East Africa 27 Feb 1972
Child Bakshamni
Above Farman is mentiond in KIZ on page # 352.
About 22 years back child bukhshamani topic popped up in study circle. We approached an al Waez in ITREB. In his words, in late 70's child bukhshamani ritual was discontinued. My question; Does Hazar Imam still accept this ritual?
In the past, terms like rituals and rites were often used to describe Ismaili religious practices. However, over time, the Institute of Ismaili Studies and ITREB began using terms such as practices and ceremonies, which more accurately reflect the living, spiritual, and deeply intentional nature of what takes place in Jamatkhana.
These are not merely outward rituals, but acts of prayer and devotion, grounded in our bay‘a (allegiance) to the Imam-of-the-Time, and guided by his divinely ordained Noor and authority.
Regarding Bakshamni (often associated with bek-rāmī or acts of seeking forgiveness), this is not a “ritual” in the mechanical sense.
It is a sincere act of prayer—an offering of the heart, seeking the Imam’s mercy, guidance, and blessings for forgiveness.
As with all prayers, itheir acceptance through Noor of Imam is linked to the murid’s niyyah (intention), sincerity, and effort in humility & upholding Farmans.
“ Ali is the gate of my knowledge - the one who will explain to my community what I was sent to proclaim after I have gone. Loving him is faith... looking at him is mercy. Prophet Muhammad (PBUH) -IIS - The Ismaili
I have respectfully requested our Leaders to clarify whether Child Bakshamni may still be offered to the Imam, either directly or as part of Mehmani and related prayers, through the Amr (authority) of the Mukhi and Kamadia Sahebans.
Ya Ali Madad.