Institute of Ismaili Studies set up, Boards & Legal

mahebubchatur · Post by **mahebubchatur** » Fri Aug 15, 2025 1:34 pm

IIS-Strategic-Plan-January-2025

The Institute of Ismaili Studies (IIS) has now published, for the first time, its 10-year Strategic Plan (2025–2035). This is commendable.

According to the Director, the previous plan was in 2011, due for renewal in 2021, but delayed until now. Since her appointment in 2023, she has worked on this plan, which has now been formally approved. Although not stated explicitly, approval of such a plan, by virtue of the IIS’s governance, would necessarily come with the assent of Mawlana Hazar Imam

It is encouraging to see that the mission statement for the next decade explicitly states that the focus is on the “Ismaili Muslim community” including teaching them and their curriculum

I reproduce below the part of themission statement and all the guiding principles & values as published in the IIS Strategic Plan.

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Mission Statement

“… With a particular focus on Ismaili and broader Shi‘i studies, encompassing their historical and geographical contexts. Our mandate is international in scope, and it is informed by a commitment to addressing the relevant needs of the diverse Ismaili Muslim communities, which are inter-linked with those of the societies in which they live as well as the wider Muslim community..”

Guiding Values and Principles

• Adherence to the highest standards of ethics and integrity in all our endeavours, staff relations and organisational management as well as in our interactions with external individuals and agencies.
• The promotion and prioritisation of inclusivity, fostering a compassionate and supportive environment where respect, fairness, equity and equal opportunities for professional growth.
• Commitment to openness that ensures transparency, integrity and a spirit of inquiry, encouraging freedom of expression and greater understanding within the institution.
• Cultivating a learning culture that empowers individuals, promotes equal access to educational opportunities and strives for excellence in all endeavours.
• Recognising and valuing our people, ensuring fair compensation, fostering connection and care, and promoting a sense of responsibility and mutual respect.
• Protecting the intellectual space for the expression of a diversity of views whilst avoiding coercive, polemical, didactic, exclusionary or de-legitimising rhetoric.
• Assuring high standards of fiduciary and environmental responsibility and prudence in the management and use of financial resources.

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While these are stated, it should be acknowledged that the IIS’s primary guiding principles originate from the Ismaili Constitution and the Farmans- guidance of His Highness the Aga Khan. These sources are neither referenced nor credited in the Strategic Plan.

Moreover, it is notable that pluralism—a core ethic in Farmans. consistently emphasised and championed by Hazar Imam—is absent from the Strategic plan list, despite it being vital for our survival according to Farmans of Hazar Imam for 3+ decades

The strategic Plan - Link

https://www.iis.ac.uk/about-us/our-inst ... egic-plan/

mahebubchatur · Post by **mahebubchatur** » Sat Aug 16, 2025 7:44 am

Further Reflections and Critical Analysis:
IIS 10-Year Strategic Plan and Conversation

Professor Zayn Kassam, Director of the Institute of Ismaili Studies (IIS), was interviewed by IIS Board Governor Karina Govindji.

Reflections

These are based on the Director’s responses to the Governor’s questions.

Notably, there were no questions about the successes or failures of the earlier 10 year plan - 2011–2021 and admitted failures

It is especially worth recalling that Karina Govindji has been in a similar interview before—this time with Amin Mawji (now AKDN East Africa Head, on the Boards of AKU and of the Ismaili Imamat).

In that earlier exchange, Govindji and Mawji admitted that the present Ismaili leadership is not reflective or representative of the community—a failure they themselves acknowledged. Mawji added that leaders must be held to account, quoting Hazar Imam. As President of the UK Council in 2009, he said he pioneered the “One Jamat” concept.

Link to note & that interview : viewtopic.php?p=71749#p71749

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Summary of Responses (Video Interview – 10 mins)
1. Why a New Strategic Plan?
• The last plan was from 2011, so this is overdue. The Director cited COVID-19 as one reason for delay.
• Purpose: to take stock of developments, reassess IIS’s plan & mission, relevance today and regroup for the next decade.
2. Curriculum Revisions
• Primary school curriculum (MTLIM), last updated 30 years ago, is now a priority.
• Secondary curriculum, expected to be completed 10–20 years ago, remains incomplete with two modules still pending.
• Early Learning Centres need to reconnect with the Jamat for real community benefit.
• Reasons for these delays and failures were neither asked nor volunteered.
3. Knowledge Production and Dissemination
• Use religious and historical materials on Ismaili identity to produce accessible resources.
• Expand videos, podcasts, and publications, including for those with limited digital access.
4. Technology and Inclusion
• Harness technology judiciously to ensure broad reach.
• Consider migration and diversity of Jamats as central to planning.
5. Stakeholder Engagement
• Consultation included ITREB, students, staff, governors, waezin, and LYAL.
• A new “master class” was created to address questions on the Imam’s role, lineage (silsila), and knowledge gaps.
6. Preservation, Production, Propagation
• Criteria for success:
• preservation of manuscripts and knowledge (including the Constitution and Farmans),
• production of new knowledge, and
• propagation to the Jamat.
• To date, much has been preserved, but little produced or shared widely.
7. Ethical Framework and Creativity
• The Director emphasised building an ethical framework and marshalling creativity to improve life and unite stakeholders.
• Yet, the plan does not reference pluralism, the Constitution, or the Farmans of Hazar Imam—where the core guiding principles reside.

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Critical Concerns

Positive Observations:
• Publicly publishing a 10-year plan is a step towards strategic thinking transparency & pluralism
• Prioritising curriculum, early learning, and digital inclusion shows awareness of needs for many decades. This is a top priority in Farmans
• Stakeholder engagement and “master classes” shows the needs failures & attempts to bridge the many knowledge gaps in the transition of who is Imam his role authority rites and ceremonies etc

Critical Concerns:
• Lack of reference to pluralism, the Constitution, Farmans and the admitted failures is a major serious omission.
• Decades of curriculum delays remain unexplained, raising accountability concerns.
• Preservation without production or propagation limits impact.
• The speed of approval and timing (shortly after the Imam’s succession) raises questions about full consultations and review.

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Conclusion

While the Strategic Plan and interview show effort, awareness, and a degree of reflection, the omission of pluralism, the Constitution, and Farmans—alongside admissions of leadership failure—suggest IIS is still struggling between institutional control by the same group for decades and adherence to the Imam’s Farmans guidance & constitution

For this 10-year strategy to be achieved & meaningful, pluralism and foundational Farmans must be explicitly integrated, as the very top priority, ensuring alignment with the Imam’s guidance & and enabling and empowering all the diverse, evolving Jamat to participate fully and meaningfully. Without this, the same centralised control that has long limited progress - change resisted - will continue to obstruct meaningful change in the 3 success imperatives of preservation production and especially proposition of knowledge which foundationally includes Farmans and our constitution

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Mawlana Hazar Imam has said:
“One of the great stumbling blocks to the advance of pluralism, in my view, is simple human arrogance. All of the world’s great religions warn against self-righteousness—yet too many are still tempted to play God themselves—rather than recognising their humility before the Divine.”

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Video: IIS Strategic Plan Discussion (10 mins)

https://www.youtube.com/watch?v=j32rW3M5D9Y

Video: IIS Strategic Plan Discussion, 10 mins

X formally tweeter https://x.com/chaturmahebub/status/1956 ... hqfO552USg

mahebubchatur · Post by **mahebubchatur** » Sun Aug 17, 2025 1:52 am

Further Letter regarding the Nur of Imam e Zaman and the teaching of the Jamat by IIS & ITREBs & the Leaders in control for decades

Dear All, including IIS ITREBS LIF AKF & Noorani Family

Thank you, Taz, for sharing this material & Farman from Simerg

You are absolutely right—this not only adds to, but also affirms what the Institute of Ismaili Studies have now confirmed on 9 August 2025 and the IIS strategic 10 year plan.

I am therefore sharing the following summary and reflections, and taking this opportunity to remind both IIS and ITREB of their responsibility to respond to the requests for confirmation, and to act in accordance with the Imam’s Farmans.

This includes making available the Ismaili Constitution and incorporating these essential teachings into the IIS curriculum for the Jamat and Leaders.

We now know that the Primary Curriculum has not been updated for over 30 years, and that the Secondary Curriculum, even after 30 years, remains incomplete. This was confirmed by the Director of IIS in her recent interview regarding the new 10-Year IIS Plan (2025–2035).

This highlights the failure of the Leaders who have been in control for decades, in not achieving the IIS mandate for over 30 years.

Will this, or can this be achieved in the next 10 years with the same group of Leaders who have been and are in control for decades

Read more at

Link: Tweet

https://x.com/chaturmahebub/status/1956 ... hqfO552USg

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Comprehensive Summary: Didar – For Ismaili Muslims, Life’s Ultimate Purpose

The following reflections and analysis of Part Two of the Simerg series (“The Didar: Life’s Ultimate Purpose” by Imam Mustansir-Billah, 15th Century) are interconnected with the essence of the waez-session delivered on 9 August 2025 by the Institute of Ismaili Studies (Head of Global Waezeen).

The meaning and significance of the Imam’s Didar (vision) as the highest form of worship, and the ultimate purpose of human life, is to be blessed with the Light and Enlightenment (Nur) of the Imam.

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1. The Ultimate Purpose of Life
• Imam Mustansir-Billah emphasizes that “the ultimate purpose of human life” is to come into the presence of the Imam of the time and be blessed with enlightenment (Didar) from the Nur of Imam.
• This Light is spiritual—manifesting within the soul and extending to the physical person—allowing one to recognize and experience true light and enlightenment from the Imam.
• Through this, the Imam’s guidance becomes both a spiritual (batini) and an exoteric (zaheri) reality and experience.

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2. Zaheri and Batini Experience of Blessings & Guidance
• Exoteric (Zaheri): Traveling to see the Imam physically (e.g., at his residence). The Imam embodies and represents the gateway to God’s mercy, blessings, and guidance.
• Esoteric (Batini): Achieved through sincerity of intent, pious actions, worship, zikr (remembrance of God), and charity—by internalising and upholding the Imam’s blessings, guidance, and Light at all times.
• Together, these realities fulfill the ultimate purpose of human life.

Quote from Imam Mustansir-Billah:
“All believers are urged to come into the presence of the Imam and to see him with their own eyes. Thus, the esoteric (batini) vision, realized through pious works and the constant remembrance of God during the nightly vigil, as well as the exoteric (zaheri) vision, achieved by travelling to the Imam’s residence and beholding the gateway of God’s mercy, becomes the ultimate purpose of human life.”

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3. Acknowledgement of the Jamat’s Devotion – Bay‘ah

The Imam recognizes the sacrifices and devotion of the Jamat, including:
• Giving up property and even risking their lives.
• Observing religious duties, nightly prayers, and acts of charity.
• Traveling long distances for knowledge and religious assemblies.

Their dedication embodies sincere acknowledgment of the Imam’s divinely ordained authority to convey Allah’s will.

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4. August 9 Session: Didar as the Highest Form of Worship

The Institute of Ismaili Studies session on August 9 emphasized that:

“Looking at the face of the Imam is the highest form of worship.”

• This underscores that Didar is not merely physical but a profound spiritual encounter.
• The Imam’s presence embodies love, mercy, and blessings, allowing murids to experience divine Light and enlightenment.
• The ultimate purpose of life is thus both to seek the Imam’s guidance, mercy, and blessings and to receive spiritual illumination from the Nur of Imam.

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5. Historical Confirmation: Imam al-Mahdi at Sijilmasa
• The unveiling of Imam al-Mahdi after generations in hiding illustrates the living, real presence of the Imam and the recognition of his spiritual authority.
• The followers’ devotion in that moment—falling at his feet—symbolizes the continuum of the Nur of Imam.

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6. Continuity of the Imam of the Time
• The Light of all Imams is the same, forming a spiritual continuumacross history.
• Recognizing and seeking the Imam’s eternal presence affirms the living authority of the Imam in every age.
• This continuity is reflected in historical moments like Sijilmasa, in the Qur’an, in Farmans, and in contemporary confirmations—such as the August 9 session by IIS.

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Therefore:
• The ultimate purpose of life is to seek the Imam’s guidance, blessings, mercy, and spiritual Light, which manifests from the will of Allah.
• Didar is the highest form of worship, through which one experiences divine love, mercy, blessings, and guidance.
• Historical examples and contemporary confirmations together illustrate the eternal, living presence of the Light and authority of the Imam, granted by Allah through our Prophet and the Qur’an.

M Chatur

mahebubchatur · Post by **mahebubchatur** » Sun Aug 17, 2025 9:10 am

Transparency and Planning 10 Years Ahead

IIS, Global Centre for Pluralism, LIF & AKDN – All under the Ismaili Constitution

The publication of the 10-year Strategic Plan by the Institute of Ismaili Studies (IIS) is commendable. Coming after 47 years, it marks an important step toward transparency, accountability, and alignment with the Imam’s guidance and the Ismaili Constitution.

Yet, serious gaps remain.

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Annual Spending

Over the last three years, IIS expenditure has ranged between £22–25 million annually. These audited accounts are published only because UK law requires them. No forward budgets, corporate plans, or 3–10 year financial strategies have been shared with the Jamat.

By contrast, the Global Centre for Pluralism (GCP) publishes not just audited accounts, but also Corporate Plans outlining objectives, strategies, and the coming year’s budget. While they do not release their 3-year or 10-year OSBs (Objectives, Strategies & Budgets), such plans undoubtedly exist — as they do for all entities under the Ismaili Constitution.

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End-of-Term Reports (ETRs) and OSBs

Every three years, under the Constitution, each National Council prepares a detailed End-of-Term Report (ETR). These cover wellness, financials, strategies, achievements, and challenges. Reports are consolidated nationally, reviewed by the International Forum (LIF) — a constitutional body of presidents and senior leaders — and coordinated globally.

At the end of each cycle, detailed Objectives, Strategies and Budgets (OSBs) for the next 3, 5, and 10 years are prepared, coordinated by the executive of LIF, and submitted to Mawlana Hazar Imam. These OSBs include:
• requests for specific guidance - Farmans from the Imam
• a list of names recommended for top positions by the current incumbents

The Imam provides direction — but these reports, including his guidance, are not shared with the wider Jamat, even in summary. Instead, they remain tightly controlled by national presidents, who also sit on LIF.

The ETR/OSB framework includes:
1. Main challenges at the start of the term
2. How challenges were addressed
3. New opportunities/needs and responses
4. Key accomplishments
5. Shortfalls
6. Institutional strengths and weaknesses
7. Challenges for the next term & mitigation strategies
8. Jamat surveys for each portfolio
9. Handover tools for successors
10. Areas where guidance from Hazar Imam is requested

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What is Missing – IIS

IIS itself prepared a 10-year plan in 2011. The corresponding OSB for the next 10–15 years is missing from public view. The current plan would have included a review of past performance, achievements, and variances, and would have been presented to the Imam for his guidance.

Yet, none of this has been disclosed. Even in the recent IIS interview, while the plan was highlighted, there was no mention of Farmans or the Imam’s guidance — which are central to the process, and which traditionally project guidance 10, 15, and even 25 years ahead.

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Conclusion

At present, IIS provides only the bare minimum required by law. But under the Constitution — and in the spirit of the Imam’s guidance on transparency, accountability, and inclusion — the Jamat is entitled to more.

IIS, LIF, and all Councils and entities under the Constitution should share openly with the Jamat:
• End-of-Term Reports (ETRs) every 3 years
• OSBs (forward budgets & strategies) for 3, 10, and 15 years
• The Farmans and guidance sought and given

The Ismaili Constitution and Farmans are still being withheld, despite clear instructions and reminders from Hazar Imam.

True leadership means acting in accordance with the Imam’s directives. Respecting one’s Bay‘ah of allegiance requires transparency, participation, pluralism, and inclusive governance — values the Imam has consistently called for in his Farmans and our constitution

mahebubchatur · Post by **mahebubchatur** » Fri Aug 22, 2025 12:03 pm

Dear All including LIF IIS ITREBS AKF AKDN & Noorani Family

On 9th August, I shared with you the recording and session in detail of the Head of the Global Waezeen Programme of the Institute of Ismaili Studies and ITREBS.

He outlined 7 divine attributes of the Light of the Imam of the Time, emphasizing that gazing at him during Didar is the highest form of worship.

Link to full details & recording: viewtopic.php?p=74011#p74011

I raised fundamental requests to IIS, ITREB, LIF, and all Leaders — asking you to also confirm, clarify, and reaffirm that this represents a landmark change, and that it will now be taught and added as part of the curriculum, including primary and secondary religious education.

To date, there has been no response. This silence is troubling and goes against the Farmans.

The matter is simple yet extremely weighty:

Since you now accept and preach that all Imam’s guidance (Farmans) are divine, equivalent to Qur’anic guidance — the Will of God conveyed through the Nur of the Imam — then no individual, scholar, or leader has the legal, moral, or religious authority to withhold them. Hazar Imam has repeatedly instructed that they must be shared with the entire Jamat

To continue withholding them is not only contradictory to the Imam’s explicit instructions, but also undermines the very principles, commitment, and Bayah of Leaders to obey and implement the Farmans without question.

I therefore again call upon LIF, IIS, ITREB, and all responsible Leaders, Mukhis, and others to unambiguously:
• Confirm that this is now the formal and official teaching of IIS, the Tariqah & Religious Education Boards, and Huzur.
• Ensure that the seven attributes listed and explained in detail on 9th August are taught in full to all murids, including in religious education classes and by all Waezeen.
• Release the Farmans and the Ismaili Constitution, which are still withheld from the Jamat, so that they may be accessible electronically to all members.

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Attached Notes: Jamati Seminar, Kenya — 20th August 2025

By Alwaez Shafin Verani

Gazing on Ali is Ibada
Didar is the chance to gaze on Ali.
Those who can gaze enter the gateway to see the Nur.
The Didar hall becomes paradise.
All ceremonies are for connecting with the Imam.

Chain of Authority
Symbolizes continuity of the chain of Imamat and his guidance in this life and the next.

Quranic Ayat
About light — light of the Imam and Allah, guidance, and mercy.

Ginan
When I see you, all worries disappear — physical and spiritual hurdles removed; Surah 9:128 is echoed here.

Bayah
Reaffirming Bayah as the body in which the Nur resides. Permanent spiritual bond, as affirmed in Paris.

Farman
Listening to Farman is the ibadat of the ears. All five senses engaged — Sufism.
Talim: teaches ethics, blessings, and planning.
Tawil: reveals hidden messages of the Quran — “jewels” for reflection.
Salwat recited when Imam stands; Ameen spoken loudly. No clapping — dignified occasion.

Mehmani
Presented by all 19 Mukhis & Kamadias. Expression of love; Imam as honored guest; reciprocal blessings.

Nazrana
Offered purely from the heart on historical occasions; one promise to Imam.

Adaab — The Etiquettes
Think and prepare: dress, attitude, silence. Afghan Jamat example of respecting Imam’s presence.

Zaheri Adaab
Participate silently during Mehmani; shoes aside; remain aware of spiritual presence.

Batini Adaab
Leave ego outside; cultivate humility.

Anant Na Vivah
Metaphor: spiritually, the Jamat as bride to the Imam, receiving his blessings and angels.

Final Thoughts
Come with love and Intezari; leave with blessings in soul and heart; live guided by these blessings.
Rumi: Noor enters through the wound of the soul — the yearning for the Imam.

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Al Waezeens — Contact Information
• Alwaez Shafin Verani: +254 733 983 226
• Alwaez Azam Samanani: +254 733 262 272
• Alwaeza Habiba Manji: +254 733 333 370
• Alwaez Farukh Amiry: +254 797 655 970
• Alwaez Shayne Premji: +254 719 599 804
• Alwaez Alykhan Peermohamed: +254 707 000 955
• Alwaez Zakir Mohamed: +254 733 800 044
• Alwaeza Dilshad Murji: +254 705 468 761
• Alwaeza Azmina Jamal: +254 733 700 532
• Alwaeza Yasmin Kurmaly: +27 833 219 980
• Alwaeza Fatima Hemani: +254 720 415 531

We encourage all members of the Jamat to reach out for guidance and clarification.

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Closing:
I look forward to your response and the confirmation that these teachings and guidance will now be formally integrated in the curriculum and all programs including pluralism and made accessible to the entire Jamat.

Warm regards,
M Chatur

mahebubchatur · Post by **mahebubchatur** » Wed Aug 27, 2025 5:12 am

Dear All, including the Noorani Family,

The Institute of Ismaili Studies and the Ismaili Tariqah and Religious Education Boards (ITREBs) have now reaffirmed that the Noor of Hazar Imam is:

The Gate of Allah’s Knowledge

The Face of Mercy — to look upon Hazar Imam is to experience mercy

The Essence of Faith — to love Hazar Imam is our faith

Read and see:

https://x.com/chaturmahebub/status/1960 ... hqfO552USg

More here:

viewtopic.php?p=74092#p74092
For decades, these essential truths were not taught in our curricula by IIS and ITREBS . Now that they are clearly reaffirmed, since 9 August 2025, it is vital that they are incorporated without delay into the teaching curriculum of all students — across every ITREB, at every level of our religious education, and in all study materials by IIS - including the updating of the curriculum not fully done for 30 years - see links above

Ya Ali Madad,

Mahebub Chatur

mahebubchatur · Post by **mahebubchatur** » Wed Aug 27, 2025 5:15 am

Dear All, including Noorani Family

I am sharing below a recent post on X (formerly Twitter) made by Mr. Gerald Bitok, Director of Public Communication at the State House, Kenya:

*“H.E President @WilliamsRuto hosts His Highness Prince Rahim Al-Hussaini Aga Khan V.

The new leader of the Shia Ismaili Imamat was awarded Kenya’s highest civilian honour, the Chief of the Order of the Golden Heart (C.G.H.), for the great impact the organization has had on the nation’s socioeconomic sphere for decades.”*

While we are deeply grateful for the recognition shown to our Imam and the Imamat’s historic contributions to Kenya, I wished to respectfully clarify, for broader awareness and understanding, that:
• The Ismaili Imamat is a constitutional entity in international law, distinct from community institutions or organizations.
• Divinely ordained Hazar Imam, of the Shia Ismaili Muslims, conveys Allah’s will & guidance to the Jamat globally, and the AKDN operates under this mandate through the Ismaili Constitution
• Accuracy and clarity in communication are particularly important in Kenya, where the Nation Media Group (the largest in East Africa, founded by Mawlana Shah Karim - Hazar Imam) has long stood for independence, reliability, and professionalism & clarity in media.

The original statement appears to reflect a lack of precision in distinguishing between Hazar Imam, His mandate, the Imamat, and its mandate & institutions.

I therefore responded directly and respectfully to Mr. Bitok, in the spirit of constructive dialogue, to help ensure clarity in future communication.

You may read my response here:

My clarification reply on X https://x.com/chaturmahebub/status/1960 ... hqfO552USg

This was done with respect and with the intention of contributing to clear, accurate, and informed communication, in line with the principles of media integrity that Mawlana Hazar Imam has always emphasized in Farmans

More at - Hazar Imam re Nation Media

https://www.facebook.com/share/p/1CF2u3 ... tid=wwXIfr

Warm regards,

mahebubchatur · Post by **mahebubchatur** » Wed Aug 27, 2025 5:34 am

Dear All including IIS ITREBS & Noorani Family

Today The Ismaili - IIS posted this Ginan as a part of Didar today in Kenya - further affirmation - of Imam’s divinely ordained Noor - light. Mercy blessings and guidance

Link
https://x.com/chaturmahebub/status/1960 ... hqfO552USg

Further letter to IIS ITREBS ….

Dear All, including IIS, LIF, ITREBs & all Jamat, & Noorani Family

A video message has been released by Al-Karim Alidina (President, Aga Khan Council for USA), Murad Abdullah (Chairman, ITREB USA), and Celina Shariff (Vice-President, Council for USA) on the occasion of Mawlana Hazar Imam’s forthcoming visit to the United States (November 5–10, 2025).

They announce that this will be Mawlana Hazar Imam’s first official visit since His appointment on 4th February 2025, during which the Ismaili Center in Houston will be inaugurated — a Center which, they state, will promote pluralism, dialogue, and service to humanity.

They describe the event as one of “pride and inspiration” for the entire Jamat.

They further explain that Mawlana Hazar Imam will meet members of the Jamat from the Central and Southwestern United States, and that the Imam has advised that Jamati members from other regions should not attend. Yet, no verified written guidance or Farman confirming this instruction has been shared with the Jamat, either in the United States or globally.

They continue by affirming that the Didar of the Imam-of-the-Time is the highest form of worship — the moment when the Noor of Imamat blesses and unites every murid’s soul beyond space and time. They remind us that this sacred encounter is a time to seek the Imam’s knowledge, wisdom, and Baraka— for both material and spiritual well-being — and that murids should prepare for Didar through prayer to the Imam, humility, forgiveness, and gratitude, attending Jamatkhana regularly and invoking the Name and Nur (Light) of the Imam through Zikr.

While these are noble words that echo Hazar Imam’s timeless guidance, it is deeply concerning that the same leaders and institutions speaking about obedience, humility, pluralism, and gratitude to the Imam continue to withhold His very guidance — the Farmans and the Ismaili Constitution — from the Jamat. Despite reminders from Hazar Imam

For decades, these have not been made available to murids, despite the Imam’s clear instructions that every murid must have access to His Farmans, and that the Constitution exists for the benefit of the Jamat.

How, then, can murids truly “prepare” for Didar, or live by the Imam’s guidance, when His words and Constitution are still kept from them — by the same leaders who say we must seek and have them?

This contradiction undermines the very values the leaders seek to promote — pluralism, integrity, humility, and service to the truth.

It is not consistent with the Imam’s Farmans, which teach that knowledge must be shared, not controlled; that the Imam’s guidance is for all murids, not for a privileged few; and that obedience to the Imam includes the duty — by these and all leaders — to uphold transparency and open hearts, as they themselves claim.

Therefore, I respectfully call upon the President of the Aga Khan Council for the USA, the Chairman of ITREB USA, the Vice-President of the Council, members of the National Council, the Leaders’ International Forum (LIF), the Institute of Ismaili Studies (IIS), and all Leaders to uphold the Imam’s Farmans — His guidance — in full by:
1. Making all Farmans of Mawlana Hazar Imam accessible to every murid, as the Imam has directed;
2. Providing every murid with the full, updated text of the Ismaili Constitution, as their right and duty; and
3. Ensuring that future communications are accompanied by verifiable, written guidance or Farmans, rather than unsubstantiated statements — and by responding to all pending requests.

Only then can all Leaders truly embody what the Imam has called “the spirit of humility before truth,” and make our Jamat’s institutions worthy of His trust and vision.

Video

https://youtu.be/dpZjynnCPrw?si=QrM_LNjOBZuhiiBL

With respect and prayer,
M Chatur

https://x.com/chaturmahebub/status/1975 ... hqfO552USg

mahebubchatur · Post by **mahebubchatur** » Wed Aug 27, 2025 7:36 am

Mubaraki

Dear All, including the Noorani Family IIS ITREBS LIF & All

The Didsr in Kenya, has just completed and the cavalcade has left the Hall where the Didar was conducted by Hazar Imam with prayers and worship to Hazar Imam

The following account - Farman has been shared by some individuals who were present inside. It is therefore shared here as received, subject to verification and confirmation. More who—God willing—will share the authenticated version soon.

As you know, myself included, we have long requested that the leadership share Farmans and our Constitution transparently, yet these continue to be withheld.

In His Farman, Mawlana Hazar Imam gave very clear guidance that every Ismaili must live truthfully and be recognised for their honesty: “If an Ismaili has spoken, it must be true. If an Ismaili has committed, it will be reliable.” This leaves no room for withholding or concealing what belongs to the Jamat. Including Farmans and our constitution

Truthfulness requires that our leaders also uphold this principle by sharing Farmans and the Constitution openly and faithfully, as these are the Imam’s Farmans conveyed for the entire Jamat, - not to be withheld by a few select group

Here is a summary of the gist as received, followed by the full text below:

Full Farman and analysis to follow as soon as possible

M Chatur

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Summary (as received)

• Mawlana Hazar Imam was deeply joyful and emotional, repeatedly blessing the Jamat and accepting their bay‘ah.

• He reminded that bay‘ah is a lifelong bond, and emphasized truthfulness, ethics, dignity, and service as the hallmarks of an Ismaili life.

• He spoke with pride about the Ismaili history in Kenya, as well as Princess Zahra’s decades of service and national recognition.

• He encouraged the Jamat to engage in sports, build new skills, and adapt to change for prosperity and happiness.

• He expressed concern for loneliness among youth and elderly, urging the Jamat to bring them back into the community.

• He emphasized prioritizing health through regular check-ups, even for the less privileged, and called for resources to be used responsibly.

• He reminded the Jamat to welcome and include members of multi-faith families, granting full access to facilities, except during private moments of prayer.

• With deep emotion, He dedicated all Nazrana to Kenya’s Jamat, instructing that it be used to support education and healthcare for those in need.

• He assured the Jamat that even though the physical Didar is brief, “I look for you. I care for you. I am always with you, and you are always with me.”

• Before departure, Mawlana Hazar Imam blessed the sick and bedridden, accepted a child’s drawing, and departed in joy, leaving the Jamat uplifted.

Quote

Gist of Farman for Jamat on 27th August 2025 morning.

My Beloved Spiritual Children,

Today has been a day of immense happiness. Mawlana Hazar Imam was visibly joyful, smiling and waving lovingly to the children as He walked along the red carpet—pausing again and again to acknowledge them with affection.

The gathering began with the recitation of Ginans and the Giryazari tasbih. The Mukhi of Darkhana pledged bay‘ah on behalf of the Jamat, following which the President recalled the long and historic bond between the Imamat and Kenya. She reminded the Jamat how Mawlana Sultan Muhammad Shah celebrated His Jubilee in Kenya, how Mawlana Hazar Imam graced the Takht Nashini, the Silver Jubilee, the Golden Jubilee, and the Diamond Jubilee, and how He has visited the country many times. She recalled with emotion how Mawlana Shah Rahim Hazar Imam had first come with Shah Karim when He was only ten years old, and how that memory has remained fresh in the hearts of the Jamat.

When Mawlana Hazar Imam came to the microphone, He paused for several moments in silence. With great emotion He said: “I need to pause, because this is a deeply moving moment.”

He began His Farman by bestowing blessings upon the Jamat, especially those within the Kenya jurisdiction who were unable to be present that day. He accepted the bay‘ah of the Jamat, reminding everyone that the bay‘ah is a lifelong bond between the Murid and the Imam.

Mawlana Hazar Imam noted with joy that He recognized many familiar faces—friends who had worked with Him over the years. He shared that Prince Irfan and Prince Sinan had returned to school, joking that they were quite happy!!! about it.

He recalled with pride that His late father had been honoured by the Government of Kenya, and that He Himself had also received same recognition. He expressed happiness that Princess Zahra’s three decades of dedicated work had also been recognized with a national award, and He shared how proud He was of her service and public recognition made Him happy.

Mawlana Hazar Imam spoke warmly of Kenya as a country, describing it as a place very special to His late father who spend His childhood in Kenya and his children too likes to be in Kenya He promised that He would return again with His children. He reminded the Jamat that the Ismaili presence in Kenya spans more than a century, with schools, financial institutions, and community services established and serving society for generations.

Mawlabapa shared that yesterday wherever I had been, I heard good things about My Jamat. I am happy that My Jamat is well recognised and I emphasized that the conduct of every Ismaili should be such that others may say: “If an Ismaili has spoken, it must be true. If an Ismaili has committed, it will be reliable.”

Mawla shared that we have to take an example of Nabi Rasul (SAS) – peace be upon Him – how He lived His life exemplarily and treated people well.

When you remember Allah, observe around you His creation. Remember Prophets, remember Imams.

Mawlana Hazar Imam extended abundant blessings to the Volunteers, recalling the words of His Grandfather, that when the Imam is happy, He gives opportunities for service, and when He is even more happier, He gives greater opportunities for service.

He spoke with deep concern about loneliness among both the elderly and the youth, saying that such isolation saddened Him greatly. He urged the Jamat to bring such individuals back into the community by engaging them, and to make them feel part of the community, for this too is a noble form of service.

He encouraged the Jamat to be active regularly for sometime, to play sports, and to make use of the community facilities. He emphasized that sports strengthen both physical and mental health, and that these facilities should not remain unused.

Mawlana Hazar Imam reminded the Jamat that kindness, treating people with dignity, helping those in need, and supporting and caring for one another are all fundamental expressions of faith.

He stressed the importance of ethics, urging the Jamat to earn through honest and lawful means. He cautioned against spending resources recklessly: “Do not live as though there is no tomorrow. Tomorrow will sure come"

He encouraged to learn new skills and not to be afraid of adapting to change. He said: “I want my Jamat to prosper, to live in comfort, and to be happy.”

He reminded Jamat that even the economically less privileged must first prioritised health. Regular medical check-ups should not be neglected until illness strikes.

Mawlana Hazar Imam also spoke about multi-faith families, urging the Jamat to be inclusive and welcoming, granting full access to community facilities, except during the time of prayers, which remain a private spiritual bond between Imam and Murid.

Mawla blessed and prayed for spiritual upliftment, peace, unity of the jamat.

After the Nazrana and a gift were offered, Mawlana Hazar Imam, before departure, spoke once again with great emotion: “If earlier I was emotional, I am even more emotional now.”

He dedicated all the Nazrana to the Jamat of the Kenya jurisdiction, directing that the funds be used to support those unable to afford medical treatment and educational expenses. He asked the Jamat to cherish the memory of this Didar, reminding them that though the physical encounter is brief, the Imam is always with His Jamat, and the Jamat is always with Him. “I look for you. I care for you.”

As He departed, Mawlana Hazar Imam once again delighted the children, stopping to shake hands with many of them along the red carpet. One child offered Him a small drawing on a piece of paper. Mawlana Hazar Imam bent down to accept it personally, and held it with Him until His departure.

He also met each and every Jamati member who were unwell and bedridden, speaking with them and their families, and bestowing blessings upon them.”

Mahebub Chatur

mahebubchatur · Post by **mahebubchatur** » Mon Sep 01, 2025 3:14 am

Dear All, including Noorani Family

I attach here a video clip of the monthly update issued through our community media, The Ismaili. In this update, leaders — including the Institute of Ismaili Studies — state that the Farmans in France will be made available soon, though no explanation is given for the delay.

At the same time, there is no reference to the Farmans recently in Kenya or to the Ismaili Constitution, a Farmans- , both of which Mawlana Hazar Imam has directed must be made available to the entire Jamat.

The update further advises murids to read Hazar Imam’s Farmans so that we remain fully aware of his guidance. Yet the contradiction is stark: for decades, leaders have urged us to read the Farmans, while at the same time withholding them & releasing them selectively. This includes the Ismaili Constitution itself, which remains inaccessible , despite Imam’s explicit & repeated Farmans that it be provided.

The monthly update also contains factual inaccuracies. -an award to a community member in Pakistan is presented as if it occurred last month, when in reality it was conferred in 2016. Such errors undermine the credibility of these communications and risk confusing the Jamat about what is current and what is historical.

For the sake of transparency, accuracy, and respect for Hazar Imam , it is essential that the Farmans and the Constitution be made fully available to the entire Jamat without further delay.

The video for the record and reference.is on TheIsmaili

https://x.com/chaturmahebub/status/1962 ... hqfO552USg

Ya Ali Madad,
M Chatur

mahebubchatur · Post by **mahebubchatur** » Thu Sep 04, 2025 4:01 am

A question and conversation in Reddit & my response

Any further related information from IIS to add to this Fc clarify with the related Farmans and the full Ismaili Constitution will be appreciated

The Question

“Ya Ali Madad, I was wondering if we have missionaries that still convert and introduce ideas of ismailism in the world. I know Pirs did that, but as our Pir is the Imam he doesn’t obviously go around converting people and I recall a waez where the missionary said SMS told the missionaries at the time to stop fighting and arguing with the Sunni Muslims and that he would handle that and he’d rather have them go to small villages to convert the people there. Is this still the case?”

Link to My response, and others

https://www.reddit.com/r/ismailis/s/vqP15HYK0P

mahebubchatur · Post by **mahebubchatur** » Fri Sep 05, 2025 8:11 am

An invitation has been issued for a Post-Didar Reflection Session hosted by the Institute of Ismaili Studies in collaboration with the Aga Khan Ismaili Tariqah & Religious Education Board for Kenya.

Two members of the global Al-Waez team in Kenya will be leading the reflections on the blessings and highest form of Worship during Didar and how these blessings can be integrated into our daily life.

At the 9th of August session, it was clearly affirmed by them that Farmans are divinely ordained and given by the Imam to the entire Jamat.

They should not be withheld by anyone.

It follows that scholars entrusted with teaching and reflection—such as those now leading these sessions—should have access to and share the full Farmans.

If they do not, they should request them.

The ongoing withholding of Farmans, and even of the Constitution, by leadership in control for decades is contrary to the Imam’s mandate authority and Farmans. This practice will and should now change since 9 August 2025

During these reflections, every participant—scholars and murids alike—should be provided with the verbatim text of the Farmans delivered in Kenya. This will allow the Jamat to study, internalize, and truly benefit from the Imam’s full guidance, rather than relying only on a Leaders selected parts or generalized commentary.

Genuine reflection of this Worship must be rooted in the Imam’s actual words, not filtered or limited by Leaders interests, as has too often been the case in past decades.

Here is the official announcement:

*::: KENYA DIDAR 2025 :::*

*Post-Didar Reflection Session*

Join us for a virtual Session as we explore:
“How we can integrate the blessings of Didar into our daily lives?”

Tuesday, 9 September 2025

9:00 pm –10:30 pm (EAT)

Virtual via Zoom

Let’s come together to deepen our gratitude, share insights, and nurture ongoing spiritual growth.

*Register here:* https://tinyurl.com/itrebsession-09092025

mahebubchatur · Post by **mahebubchatur** » Fri Sep 05, 2025 8:36 pm

Letter to ICAB, IIS, EPB, LIF, and Members of the Noorani Family

Dear ICAB, IIS, EPB, LIF, and Members of the Noorani Family,

Executive Summary

This letter respectfully raises concerns and questions regarding the newly published Guidelines for Ethical Wealth Transfer and Inheritance Planning, issued by ICAB in collaboration with IIS. While the intentions of the Guidelines are noble, there are important contradictions, institutional concerns, and unresolved matters:
• Farman Transparency: The Guidelines state they were issued “at the direction of Mawlana Hazar Imam,” yet the full Farman or directive has not been shared with the Jamat.
• Institutional Mandate: ICAB’s mandate is conciliation and arbitration, not economic or ethical guidance. Why was ICAB tasked with this instead of EPB or IIS?
• Withholding of Farmans & Constitution: ICAB, IIS, and LIF continue to withhold Farmans and the Ismaili Constitution from the Jamat, despite repeated requests.
• Contradictions & Inconsistencies: The Guidelines cite a 1998 speech but not more recent Farmans, including those of 2025. They affirm gender equality but do not address conflict with national legal frameworks.
• Accountability & Appeals: ICAB state they will not act on complaints against themselves or long-standing leaders. Will murids be free to seek independent legal recourse?
• Transparency & Consultation: No process has been shared for murids to give feedback before the Guidelines are finalized and submitted to the Imam.

Clarity on these issues is essential for murids to follow Imam’s guidance with confidence.

⸻

Full Letter

Ya Ali Madad.

I write with respect and with a sincere wish for clarity regarding the recently published Guidelines for Ethical Wealth Transfer and Inheritance Planning issued by the International Conciliation and Arbitration Board (ICAB) in collaboration with the Institute of Ismaili Studies (IIS).

The Guidelines emphasize fairness, equity, and ethical responsibility in inheritance planning. They remind murids that wealth carries a social and ethical value, and they cite Mawlana Hazar Imam’s Irshad Mubarak in Shugnan, Tajikistan on September 25, 1998:

“Wealth and power are not objectives in themselves, but are to be used in the service of others.”

The intention of these Guidelines is noble, but several important questions arise which merit clarification for the Jamat:

⸻

1. Farman and Direction
• The Guidelines state that they were prepared “at the direction of Mawlana Hazar Imam.” Could ICAB, IIS, or EPB please provide the Jamat with the full text of this Farman or directive, so that murids may understand the precise guidance of the Imam?
• Why do the Guidelines cite a 1998 speech, but not more recent guidance, including the most recent Farmans of 2025?

⸻

2. Institutional Mandate
• Why was ICAB, whose core mandate is conciliation and arbitration, tasked as claimed by Hazar Imam with producing wealth transfer and inheritance guidelines?
• Why was this not the responsibility of the Economic Planning Board (EPB), whose remit includes financial and economic matters, or the Institute of Ismaili Studies (IIS), which provides ethical and educational guidance?
• If there is a new institutional division of responsibility, could this please be clarified for the Jamat and accompanied by the relevant Farman?

⸻

3. Ethical and Legal Consistency
• The Guidelines affirm that “males and females are to be treated equally” in inheritance planning. This is deeply aligned with the Imam’s vision. Could you clarify how these Guidelines will be reconciled with differing national legal frameworks that do not uphold gender equality?
• The Guidelines encourage resolution of disputes through ICAB.

Will murids who disagree with certain provisions or interpretations be free to seek independent legal recourse, or will referral to ICAB be mandatory?
• ICAB have stated they will not act in complaints against themselves or other leaders in position for many decades. How will accountability be ensured in such cases?

ICAB are still witholding and not providing all the ICAB constitutional rules and regulations & Farmans of ICAB and NCAB - as a Part of the full Ismaili Constitution which they also withhold from the Jamat

⸻

4. Transparency and Accessibility
• Given the weight of these Guidelines, could they be accompanied by explanatory notes from IIS or EPB, to help murids understand both the ethical and practical implications?
• Are there opportunities for murids to provide feedback on these Guidelines before they are reviewed by ICAB in its next term of office and before they are submitted to Hazar Imam for guidance - Farmans

⸻

5. Still Withholding of Farmans and the Ismaili Constitution
I must also respectfully remind ICAB, IIS, and LIF that murids have repeatedly requested access to Farmans and to the Ismaili Constitution, which remain withheld. Without access to the Imam’s guidance and our own Constitution, murids are left unable to fully understand or implement new directives such as these Guidelines. This practice of withholding contradicts the very principles of fairness, equity, and transparency that Hazar Imam has asked in Farmans

⸻

Conclusion
Respectfully, these clarifications are essential for all murids to understand the Imam’s Farmans & direction, to engage with these Guidelines fully, and to apply them in ways that are both aligned to Farmans which include ethics and pluralism

I trust that ICAB, IIS, EPB, LIF, and the Noorani Family will provide the Jamat with clarity on these matters, so that murids everywhere can approach inheritance and wealth transfer with confidence that their actions are fully aligned with Mawlana Hazar Imam’s Farmans - not selective claims or views of the Leaders in control

If any of the above is incorrect please clarify and share all the related information the full constitution and Farmans

With prayers for unity, clarity, and guidance,

https://the.ismaili/us/en/news/guidelin ... planning-2

Ya Ali Madad,
M Chatur

Reference: Guidelines for Ethical Wealth Transfer and Inheritance Planning (PDF)
https://the.ismaili/us/en/news/guidelin ... planning-2

mahebubchatur · Post by **mahebubchatur** » Wed Sep 10, 2025 5:18 am

Dear IIS ITREBS & All, including our Noorani family

Thank you all for sharing, as Hazar Imam has asked all leaders & Jamat to share — including to share our Constitution, which is still being withheld by the Leaders in control .

They are clearly not respecting their Bayah - commitment - to Hazar Imam or to the Jamat they say they represent and respect - 11 Feb 2025.

Here are the key guidances and reminders conveyed by Mawlana Hazar Imam, which originate from the Quran & Allah’s Will:

• Spiritual Bond
• The Bay’ah has been accepted and reaffirms the eternal bond between the Imam and the Jamat. This is a two-way commitment: Murids are to obey, and Farmans must be shared as directed by Hazar Imam — not withheld.
• Even when the Imam is not physically present, the spiritual connection with the Jamat is alive, transcending time and space. Imam assures us of his divinely ordained Nur and mandate from Allah.
• Continuity & Change
• “As Imam of the Time, I will continue to build on the legacy of the Imams who came before me.” (continuum, as Imam also affirmed on 11 Feb 2025).
• The Imam will guide the Jamat and institutions in today’s context, and prepare them for the future.
• The Jamat should not fear change, but embrace and adapt to it as needed.
• Faith & Values
• The principles of Islam remain constant: respect, dignity, kindness, generosity, integrity, and care for others.
• These values are not separate from life — they should guide all our daily interactions.
• Keep Allah’s remembrance close, with gratitude in your hearts; remember the Prophet and the Imams for peace, stability, and happiness. Imam affirmed Murids must sends their prayers to Hazar Imams.
• Unity & Community
• Praying together in Jamatkhana strengthens individuals and the community as a whole.
• Modern isolation weakens society — the Jamat must resist this by fostering unity and togetherness. Leaders have not done this as they should.
• Care for the elderly, the lonely, and the young by drawing them into community life and Jamati events — another goal yet to be achieved.
• Everyone has a role in improving the lives of others. If Leaders fail, then the Jamat itself must act.
• Economic Guidance
• Africa, and Kenya in particular, offer long-term opportunities — the Jamat should benefit prudently and ethically.
• Always act with integrity, honesty, and reliability in business and personal dealings.
• Prepare for global instability by being prudent with resources, saving for the future, and avoiding wasteful spending.
• Continuously update skills and knowledge to adapt to changing job markets and ensure long-term prosperity.
• Health & Wellbeing
• Prioritize health at all ages: regular check-ups, daily movement, and physical activity are essential.
• Prepare for longer life expectancy by ensuring financial, physical, and mental wellbeing into older age.
• Facilities in Kenya and worldwide should be available to ALL - & actively used by ALL Jamat for sports, learning, and community activities.
• Voluntary Service & Ethics
• Service is one of the Jamat’s greatest strengths, putting into action the Qur’anic ethic of helping others.
• Every form of service — time, skills, or resources — is deeply valued and blessed.
• Imam emphasized that integrity, generosity, and trustworthiness should be hallmarks of every Ismaili, as exemplified by the Prophet, known as Al-Amin (the trustworthy).
• Inclusion & Family
• The Jamat should warmly welcome and include interfaith family members in Jamats community life, except during congregational prayer in the prayer hall which is for all those who have given their Bayah
• This openness within Jamat will reflect the Jamats spirit of hospitality and pluralism.

If any of the above is incorrect can IIS ITREBS clarify and share the related Farmans & constitution

Meaning and significance of Bayah allegiance

http://ismaili.net/timeline/2025/bayah.pdf

Mahebub

mahebubchatur · Post by **mahebubchatur** » Sat Sep 13, 2025 1:30 pm

Dear All including IIS LIF AKDN AKF & Noorani Famoly

A powerful reminder from Hazar Imam to AKDN AKU - Leaders in control

Ismaili Constitution STILL not provided by Leaders to the Jamat, despite reminders from Hazar Imam !! Why ? When will you respect Hazar Imam’s Farman & reminders

Video - Another Goal still not achieved !

https://x.com/chaturmahebub/status/1966 ... hqfO552USg

mahebubchatur · Post by **mahebubchatur** » Sun Sep 14, 2025 8:19 am

After years IIS @ismaili_studies & the Association of Ginans (ASG) are now collaborating on research & sharing of #Ismaili Ginans — which include and are a part of Farmans - recited in daily prayers & also Didar, - the highest form of worship of Ismaili Muslims
ASG conference

#AgaKhan

ASG Board

Includes senior members of the Institute of Ismaili studies including Zayn Kassam Hussain Jassani Tazim Kassam - full Board

https://www.asginans.com/board-of-governors

kmaherali · Post by **kmaherali** » Sun Sep 14, 2025 12:22 pm

Ginān Studies Conference,
AKC Dates: 22nd - 23rd September 2025 Time: 9:30 am – 6:00 pm GMT+1 (Both days)
Venue: Aga Khan Centre (AKC), 10 Handyside Street, London N1C 4DN,

UK Association for the Study of Ginans is pleased to organise the inaugural Ginān Studies Conference in collaboration with The South Asian Studies Unit at the Institute of Ismaili Studies and The School of History, Religions and Philosophies at SOAS, University of London. This will be a hybrid conference, broadcast on Zoom as well. Guests wishing to attend in person at AKC, please use the link below to register:
https://www.asginans.com/events-1/ginan ... erence-akc

Guests wishing to attend online on Zoom, please use the link below to register: https://www.asginans.com/events-1/ginan ... nce-online Please email asginans@gmail.com for registration help

mahebubchatur · Post by **mahebubchatur** » Sat Sep 20, 2025 6:07 pm

Dear All, including Institute of Ismaili Studies, ASG, ITREBs LIF and Noorani Family

IIS Ginan conference 22 -23 Sept 2025 - with ASG and SOAS

Ya Ali Madad.

I write in connection with the forthcoming Ginān Studies Conference organised by the Association for the Study of Gināns in collaboration with IIS on 22 September 2025 (see attached programme below).

While I commend this initiative to bring together scholars, I wish to highlight an essential truth and reality that is absent from the programme.

The Ismaili Gināns are not simply poetic, cultural, or historical texts. By the Farmāns of the Imams themselves, they contain the Farmāns, guidance, and blessings of the Imam of the Time, conveyed through the Pīrs to the community as divinely ordained. The present Imam is also the Pīr, and thus the living source of that very same Farmāns and guidance — an inseparable part of our daily worship and prayers.

It is important to stress that Gināns are an integral part of our worship, prayers, and devotional life. They are not supplemental, but form part of Du‘ā, Farmāns, and Didār itself — the highest form of worship.

Our daily prayers begin and end with the recitation of sacred Ginān verses and supplications. In the Jamatkhana, after Du‘ā, both Farmāns and Gināns are recited. In Didār, too, Gināns are part of and woven into the highest form of worship. They frame, carry, and complete worship, prayer, remembrance, and the divine blessing from and through the Imam.

For this reason, a conference on Gināns organised by IIS cannot be complete without acknowledging and articulating their essential nature as part of prayers and worship, and as the Imam’s continuing guidance. To treat them primarily as literature or cultural artifacts risks diminishing their living reality for our faith, and the role of Farmāns within the most sacred contexts of prayer and Didār.

I would respectfully urge that IIS, in hosting and shaping such a conference, ensure that the centrality of the Imam, Farmāns, and the devotional reality and function of Gināns is explicitly recognised in both scholarly and community discussions. This will not only strengthen the academic study of Gināns, but also honour their true place within Ismaili tradition, align with Farmāns, and demystify their meaning and purpose in our faith.

With gratitude and respect,

IIS - Announcement and marketing

*Ginān Studies Conference*

Association for the Study of Ginans, in collaboration with the Institute of Ismaili Studies (South Asian Studies) and SOAS, University of London

2 Day Conference
Monday 22 and Tuesday 23 September 2025
Time: 10.00am - 6.00pm both days
at Aga Khan Centre (AKC), 10 Handyside Street, London N1C 4DN

Attend in person at AKC or online via Zoom
In-Person please register:

https://www.asginans.com/events-1/ginan ... erence-akc
Online please register:
https://iis-ac-uk.zoom.us/webinar/regis ... mIo9JyoFuw

Inquiries email: asginans@gmail.com

After Conference Day 1
Tour of the Exhibition -Muslim Expressions from South Asia: Learning, Community and Voluntary Service, details at
https://www.iis.ac.uk/events/muslim-exp ... outh-asia/

After Conference Day 2
Networking and Tour of the Aga Khan Centre

Ginān Studies Conference
organised by the
Association for the Study of Ginans (ASG)
in collaboration with the
South Asian Studies Unit, Department of Academic Research at
The Institute of Ismaili Studies (IIS),
and the
School of History, Religions and Philosophies, SOAS, University
of London
Conference Programme
22nd and 23rd September, 2025
Aga Khan Centre
10 Handyside Street, London N1C 4DN
Ginān Studies Conference
The Association for the Study of Ginans is pleased to organise the inaugural Ginān
Studies Conference in collaboration with the South Asian Studies Unit at the Institute
of Ismaili Studies and the School of History, Religions and Philosophies at SOAS,
University of London.
The ginā ns are sacred/religious lyrical texts (songs) that have been preserved by
Satpanth Ismaili communities for nearly seven centuries. Historically, these
compositions have played a crucial role in the spread of Shi’i Ismaili ideas across the
western regions of the Indian subcontinent—leading, eventually, to the adoption of the
Islamic faith by groups belonging to diverse ethnocultural communities associated
with the Satpanth traditions. The ginā ns continue to be recited by Indo-Ismaili Muslim
communities, both within South Asia and around the world.
Of the nearly one thousand compositions that constitute the corpus of Ismaili ginā n
lyrics, only a handful have been the primary topic of scholarly analysis in academic
writing. Of the several dozen granths, or book-length ginā n compositions, at most ten
have received serious attention from academicians. In contrast, however, robust
translation projects have been undertaken by Ismaili preachers and community
scholars, and several non-academic (‘jamāti’) platforms have made significant
contributions to advancements of knowledge about Satpanth literature. In recent
years, scholars have conducted research on gināns across a range of contexts and
academic disciplines. The purpose of this conference is to bring together researchers
of the ginā ns, regardless of their scholarly or religious pre-commitments.
This conference aims to study ginā ns, both as devotional texts used in Ismaili
religious, communal and online contexts, and for their broader impact on Ismaili
history and identity, contemporary issues, and in relation to devotional texts in other
communities. In the introduction to her co-edited volume, Ginans: Texts and Contexts
(Primus: 2010), Tazim Kassam has emphasised the need to ‘combine indigenous
hermeneutics’ with academic scholarship of the ginā ns, to foster a non-exclusionary
intellectual framework for their study. In line with this approach, the conference will
facilitate dialogue between academic and community scholars of the ginā ns. This will
not only interrogate the knowledge hierarchies that exist in the academy, but it will
also assist in constructing a space for knowledge dissemination that considers the
plurality of approaches through which the ginā ns are studied today.
We are delighted to welcome the diverse group of presenters with varied expertise
who are participating in this conference. Their contribution is expected to foster a rich
and engaging dialogue, making this inaugural conference of interest to those working
in disciplines including, but not limited to, anthropology, South Asian studies,
linguistics, religious studies, Ismaili Studies, and Indian Ocean studies. The
conference aims to explore innovative and imaginative ways to conceive ginā ns and
granths as a source for hitherto unexamined research about Ismaili history, South
Asia and other area studies, and comparative literature. As such, this conference is
intended to be interdisciplinary, welcoming a range of voices to contribute to this
emerging academic field.
A dedicated panel in Gujarati will be part of this conference for Gujarati-speaking
scholars and participants. The conference will highlight the performative dimensions
of ginā ns with a dedicated panel on music. To complement it, a forty-five-minute
session will feature ginā n recitations by professional and jamāti singers. The
programme will also include a conversation with experts involved in developing
curriculum for community education and managing ginā n resources and database,
entitled, Teaching Ginans: Pedagogies, Translations, and Curriculum.
Please register using the following link to attend online:
https://iis-ac-uk.zoom.us/webinar/regis ... mIo9JyoFuw
Those attending in person at the Aga Khan Centre, please use the link below to register:
https://www.asginans.com/events-1/ginan ... erence-akc
Thank You!
Pre-Conference Programme (by invitation)
SUNDAY, 21 September 2025 (Zamana Gallery , Ismaili Centre London)
Welcome – Shiraz Pradhan, Governor, Association for the Study of Ginans
Keynote Address – Prof. Tazim R. Kassam, Syracuse University
Closing – Hussain Jasani, Head, South Asian Studies, IIS
DAY 1: MONDAY, 22 September 2025 (A ga Khan C entre , King's Cross,
London)
10:15 – 10:20 Welcome - Hussain Jasani, Head, South Asian Studies Unit, IIS
10:20 – 10:30 Opening Remarks - Professor Zayn Kassam, Director, The Institute of
Ismaili Studies
10:30 – 10:40 Opening Remarks - Dr Roy Fischel, Senior Lecturer in the History of
South Asia, Department of History & School of History, Religions and
Philosophies, SOAS
10:40 – 11:40 Keynote Address - Dr Aziz Esmail, Member of the Governing Council,
Royal Academy of Morocco & former Dean and Governor, IIS
11:40 – 12:10 Q & A
12:10 – 12:20 Comments - Shiraz Pradhan and Prof. Tazim R. Kassam, Governors,
Association of the Study of Ginans
12:20 – 13:30 LUNCH/GROUP PHOTO
13:30 – 15:00 PANEL 1 - Text, Textiles and Inter-textuality
Chair: Tazim R. Kassam (Syracuse University)
Stephen Cúrto (Claremont Graduate University) - Written Upon their Hearts: Satpanth
Inter-Textual and Inter-Communal Resonances, and the Development of a
Subcontinent Theopoetic Scribal Vernacular (via Zoom)
Amrita Shodhan (Department of History, SOAS) - Ismaili Ginans and Pushti M arg
B hakti: Religious A uthority and C ommunal P articipation, the I mpact of C olonial
G overnance
Amy Catlin-Jairazbhoy (Ethnomusicology Department, UCLA) - Th e Princess and The
Pir, or Suleiman and Sheba: Decoding two “Persian” paintings of Satgur Nur
and Princess Palande (via Zoom)
15:00 – 15:30 HEALTH BREAK
15:30 – 17:00 PANEL 2 - The Performance of Religious Texts
Chair: Farouk Topan (SOAS and AKU-ISMC)
William Hofmann (South Asian Studies Unit, IIS) - Epistemologies of Musical
Knowledge in Ism aili , Sufi, and Bhakti Texts
Budhaditya Bhattacharyya (Durham University) - A P reliminary M elodic A nalysis of the
Kal ām-i Maul ā
Niranjan Rajyaguru (Anand Ashram) - Navratri and Garbi followed by singing of M ā
p āv ā te gadh thi utary ā… (via Zoom)
17:00 – 17:15 HEALTH BREAK
17:15 – 18:00 ASG Members - Ginan & Qasida Performance (Vocal)
18:00 – 18:45 Tour of the Exhibition (Muslim Expressions from South Asia: Learning,
Community and Voluntary Service , see https://www.iis.ac.uk/events/muslim-
expressions-from-south-asia/)
DAY 2: TUESDAY, 23 September 2025 ( Aga Khan Centre, King's Cross,
London )
10.00 – 11:30 PANEL 3 - Ginans in Comparative Context (Via Zoom, Presented in
Gujarati with Q & A in English and Gujarati)
Chair: Hussain Jasani (South Asian Studies, IIS)
Kaladhar A. Arya (Saurashtra University) - �ગનાન પદો: મધ્યકાલીન ભ�ક્ત સા�હત્યમાંથી
િનપજતો હ�યાનો પોકાર (Ginan Padas: The Voice of the Soul Emerging from
Medieval Devotional Literature )
Urvashi M. Pandya (Mumbai University) - સતપંથ અને મહાપંથના નાર�સંતસ�કોની
આધ્યાત્મયાત્રા: એક સામા�જક સાંસ્�ૃિતક અભ્યાસ (A comparative study of the
Spiritual Journey of Women Saint Writers of Satpanth and Mahapanth: In the
Context of Society and Culture)
Balvant Jani (Dr. Harisingh Gour University) - શા�ત �વન �ૂલ્યોનો વૈિ�ક સંદ�શ: પીર
સદ�ુદ્દ�ન ર�ચત ‘બાવન બોધ અને સો �ક�રયા” (Global message of the value of
eternal lif e : ‘Bawan Bodh’ and ‘So Kiriya’ written by Pir Sadruddin )
11:30 – 11.45 HEALTH BREAK
11:45 – 13:30 PANEL 4 - Multiple Dimensions of Ginans
Chair: Amrita Shodhan (SOAS)
Tazim R. Kassam (Syracuse University) – Satpanth in the Garbis of Pir Shams
Imran Visram (Dr Daftary PhD Scholarship Recipient, Oxford University) - Orality,
Textuality, and the Study of Ismaili Gin āns
Attash Sawja (PhD student, Boston University) - Images of the Prophet Muhammad in
Ginans (Via Zoom)
Uzair Ibrahim (Dr Daftary PhD Scholarship Recipient, Exeter University) - The Ginans
After 1975
13:30 – 14:45 - LUNCH / Tour of the Exhibition (Muslim Expressions from South Asia:
Learning, Community and Voluntary Service , see https://www.iis.ac.uk/events/muslim-
expressions-from-south-asia/)
14:45 – 16:15 PANEL 5 - Worldview in the Satpanth Tradition
Chair: William Hofmann (South Asian Studies, IIS)
Karim H. Karim (Carleton University) - Satpanth: An Exemplar of Islam's Long-Standing
Inter-Religious Engagement (via Zoom)
Farouk Topan (SOAS and AKU-ISMC) Translating Kal ām-i Maul ā: Some Observations
Shiraz Pradhan (Association for the Study of Ginans) - Salvific, Space and Time
Metaphysics in Granth Mul Ga ya tri
16:15 – 16:30 HEALTH BREAK
16:30 – 18:00 Conversations
Teaching Khojki
Yasmin Gadhiya (independent) - Khojki Teaching Made Easy (Khojki self-study course;
Speaker will use Gujarati and English). Discussant: Hussain Jasani
Teaching Ginans: Pedagogies, Translations, and Curriculum
Conversation with Karim Tharani (The University of Saskatchewan -via Zoom), Nazmin
Halani (Department of Education, IIS) and Pyarali Keshwani (Independent -via Zoom).
Discussants - Hussain Jasani, Imran Visram and Shiraz Pradhan
18:00 – 18:15 Closing Remarks & Vote of Thanks
18:15 – 19:00 Networking and Tour of the Aga Khan Centre

mahebubchatur · Post by **mahebubchatur** » Thu Sep 25, 2025 5:31 am

Request and letter to IIS
My tweet on X

https://x.com/chaturmahebub/status/1971 ... hqfO552USg

Thank you.

M Chatur

mahebubchatur · Post by **mahebubchatur** » Sat Sep 27, 2025 2:13 pm

Subject: From Historical Taqiyya to Contemporary Concealment – A Question of Identity

To: Dr. Daftary, IIS, LIF, ITREBs, and Members of the Noorani Family

⸻

1. Reference to IIS Promotion

I refer to the recent series of IIS tweets on X (Twitter) promoting the book The Shiʿi Milieu of Post-Mongol Iran and Dr. Daftary’s related YouTube presentation.

⸻

2. Historical Insight – Taqiyya in Alamūt

In his presentation, Dr. Daftary reflected on the Ismaili community during the Alamūt period, noting that in practising taqiyya over extended generations, many Ismailis inevitably lost or transformed their identity.

Concealment, while necessary for survival, had profound consequences: the longer a community hides its beliefs, the more its social mindset changes, and the more diluted its identity becomes.

This is a crucial historical lesson. But it also raises an equally crucial contemporary question.

⸻

3. Contemporary Concealment – Last 50 + Years

For the last fifty years — since the founding of the Institute of Ismaili Studies (1977) — we have lived through another form of concealment. This time not imposed by hostile powers, but perpetuated from within our own institutions:
• Farmans, the Ismaili Constitution, and doctrinal teachings of the Imamat — including the divinely ordained, pre-eternal nature of the Imam — have not been made accessible to the Jamat at large.
• The IIS, as the primary educational institution of the global Jamat, did not openly teach this foundational truth until very recently. Only on 9 August 2025 did the Institute formally acknowledge in public the divinely ordained nature of the Imam — a teaching central to our faith yet absent in community education for decades.
• As a result, outward practice has continued, but inward understanding has diminished. For over 50 years, more than 99% of murids have had no access to Farmans, the Constitution, or authentic doctrinal material, - Farmans & full constitution- leaving them with fragments of knowledge and rituals without the true and verifiable comprehension & understanding of the Faith and Imam’s divinely ordained mandate from Allah to convey the manifest and manifestation of Allah’s will

⸻

4. Parallel with Historical Taqiyya

This concealment, whether intentional or inadvertent, parallels the taqiyya of Alamūt:
• Then, concealment was forced by circumstance.
• Now, concealment is perpetuated by institutional gatekeeping.

In both cases, the outcome is the same: loss of identity, weakening of understanding, and a silenced community.

⸻

5. The 10-Year Strategic Plan – A Moment of Truth

The IIS has just launched a new 10-year strategic plan. This moment offers both an opportunity and a responsibility.

My questions are:
1. How will the Institute address the decades of silence that deprived the Jamat of its most essential, foundational teachings?
2. Will the strategic plan include a clear commitment to share the Imam’s guidance — Farmans, Constitution, and doctrinal material — with all murids, not only a select few?
3. What steps will IIS take in the next decade to restore identity through knowledge, rather than perpetuate a cycle of concealment and indoctrination?

⸻

6. Learning from History

History shows us the cost of taqiyya in Alamūt. Should we not learn from that history — and ensure that, in our own era, the same mistakes and strategies are not repeated, as in the fall of the Fatimids, the collapse after Alamūt, and now in the present day?

I refer also to my earlier requests and await your responses.

With respect,

M Chatur

Links

https://x.com/sajjadkaswani/status/1971 ... hqfO552USg

https://x.com/ismaili_studies/status/19 ... hqfO552USg

mahebubchatur · Post by **mahebubchatur** » Sun Oct 05, 2025 9:38 am

Dear all, including all Leaders IIS LIF & Noorani family & Jamat

We are guided by our Mawla to uphold the continuum of all his Farmans. This Farman remains fully binding:

“A brother is the one who truly loves you and shows you the righteous ways. But if one is the son of your father and leads you towards humiliation by guiding you to wrong actions, then he is not your brother. Anyone who teaches truth and leads you to God, truly loves you and indeed is your true brother. The one who directs you towards worldly temptations and therefore makes you forget God, is your enemy and not your brother.”

This reminds us that anyone who withholds Farmans, the Constitution, or the truth about our faith, or who misleads the Jamat, is not truly our brother — biologically or spiritually. He/She is our enemy

We are obligated to follow and uphold Farmans & share the truth, knowledge — & God’s will conveyed through our Imam

Here is the link to the Farman:

https://www.facebook.com/share/p/1AnVDy ... tid=wwXIfr

https://x.com/chaturmahebub/status/1974 ... 32809?s=46

M Chatur

mahebubchatur · Post by **mahebubchatur** » Tue Oct 07, 2025 3:24 am

Inquiry to IIS, ITREB, LIF, and All Institutional Leaders

Subject: Request for Full Module and Clarification on the Withholding of Farmans and the Ismaili Constitution

ITREB India and IIS are currently teaching a module to the Jamat in India — a daily series of Farmans called “The Knot of Prayer”, based on a well-known Ginan which itself is a Farman. Ginans are a central part of the teaching of our faith and an integral element of our daily prayers, worship, and invocations in remembrance of the Imam and of Allah.

⸻

Questions to IIS, ITREBs, Huzur, LIF, and All Leaders

Can the Jamat please be given access to the full 12-day module with all the responses prepared by IIS and ITREB?

Further — why are the Farmans and the Ismaili Constitution still being withheld from the entire Jamat, despite:
• Your own past acknowledgements and admissions
• The clear and explicit Farmans and Ginans that instruct us
• To seek them
• To have them
• To share them
• And to uphold them

This right is inherent in every murid’s Bay‘ah to the Imam — rooted in the divinely ordained and conveyed Farmans of our ever-present Imams, from Allah and through His Will.

⸻

The Ginan Used in This 12-Day Teaching Module

The Ginan used is:

“Eji Gat Maanhe Aavine Viraa Bhai”,
which means:

“O brother, having come to the congregation (Jamatkhana), remain with hands folded, and remember the Farmans of your Imam.”

The word Ginan, derived from the Sanskrit jnana (knowledge), emphasizes the sacred importance of sharing and upholding the Imam’s divinely inspired knowledge and guidance — particularly in the context of prayer, worship, and remembrance of the Nur (Light) of Hazar Imam.

This current teaching module, introduced since 9 August 2025 by ITREBs, IIS, LIF, and other Ismaili leaders, is therefore a further affirmation of the divinely ordained Light and authority of the Imam from Allah, conveying Allah’s Will.

⸻

Breakdown of the First Verse Used in the Module
• Eji: A term of address to the Jamat (the congregation)
• Gat maanhe aavine: “Having come to the congregation” — i.e., the Jamatkhana for worship
• Viraa Bhai: “O my brother in faith”
• Kar joddi rahiye: “Remain with hands folded in prayer,” expressing respect and reverence
• Gur naa vachan aapannaa sir par dhariye: “Remember the Imam’s Farmans — your Bay‘ah to Hazar Imam”

Meaning and Context:
This is a famous Ginan of the Imam’s teachings, composed by Pir Sadardin (the Imam is also Pir), to share and teach the Imam’s Farmans to the Jamat — guiding murids on how to conduct themselves in Jamatkhana during prayer and worship to the Imam.

⸻

Full Ginan and Meaning

1. Eji gat maa(n)he aavine viraabhaai kar joddi rahiye
Gur naa vachan aapannaa sir par dhariye…

O momins! Having come to the congregation in Jamatkhana, remain with your hands folded in prayer, expressing respect.
Remember the Imam’s Farmans — your Bay‘ah to Hazar Imam.

2. Eji gat maa(n)he aavine viraabhaai sanmukh rahiye
Ninda thaae tyaan thi uthine jaiye…

O momins! Having come to the congregation in Jamatkhana, retain your integrity.
Do not participate in backbiting or slander — where it occurs, get up and leave.

3. Eji gat maa(n)he aavine viraabhaai amiras pije
Dasond sukreet aapannaa gur mukhe dije…

O momins! Having come to the congregation in Jamatkhana, drink the nectar (Abe-Shafa).
Offer your Dasond (tithe) and Sukreet (Mehmani) in the presence of the Guide (Mowlana Hazar Imam), who is ever present.

4. Eji eso ginan Pir bhannaave Sadardin
Aapnni naat chhoddine parnaat vahevaar na kije…

O momins! Pir Sadardin teaches this Ginan.
Do not abandon your faith — remain steadfast and strong in your conviction.

heritage.ismaili.net/node/32837

⸻

Salgirah Mubarak Module

Title: Gur Su Bandhan Bandhiye — The Knot of Prayer

Day 4 – October 6, Monday
Ginan: Eji Gat Maanhe Aavine Viraa Bhai
Theme: The Knot of Prayer

Attending Jamatkhana, engaging in Ibadat (worship), and building spiritual discipline are means to strengthen our bond with Mawlana Hazar Imam.

The Gat (Jamatkhana) facilitates the renewal of this relationship — our Bay‘ah.

⸻

Day 5 – October 7, Tuesday
Ginan: Tame Chhoddi Dejo Abhimaan (Ego)
Theme: The Knot of Surrender

The greatest barrier to unity and spiritual growth is the ego.
True surrender lies in releasing pride and arrogance — emptying ourselves so that gratitude may fill the heart.
When we let go of the ego, we create space for divine light to enter and guide us toward oneness.

⸻

Questions Shared with the Jamat
• How does my Bay‘ah and prayers — my commitment to the Imam-e-Zamaan — manifest in my everyday life and actions?
• On Imam’s birthday, how can I reinforce this commitment as a gift of gratitude?
• What can I offer to the Imam on his birthday?
• How can I sustain this offering to the Imam throughout the year?
• How can I contribute and find my place within the larger community? What role can I play to positively impact all murids of the Imam?
• Why is it important for me to find my belonging and be united as One Jamat within the community?
• What one practice, action, or kriya will I commit to in my daily life — and how can I take inspiration from the Imam’s guidance to deepen and better my personal practice?

mahebubchatur · Post by **mahebubchatur** » Wed Oct 08, 2025 10:19 am

Dear IIS LIF Councils AKDN Noorani Family & Jamat

Subject: Hazar Imam’s Farman on Accountability — A Call to Honour His Guidance

Dear all,

Ya Ali Madad.

I wish to share a deeply significant Farman of Mawlana Hazar Imam which speaks directly to all who hold positions of responsibility and leadership in our Jamat.

Hazar Imam’s Farman for all Leaders of the Jamat

“Always remember whose needs are being fulfilled. Are they yours or are they the persons you are trying to help? In the third world, where the need is the greatest, many organizations and governments throw in money. I throw in people — and for me the most important word is Accountability.
We must be accountable at all times to the organizations we serve and to the people we serve.”

Hazar Imam’s words say it all: “For me, the most important word is Accountability.”
This is not just a reflection — it is a clear directive to all who serve under the Ismaili Constitution ordained by Hazar Imam. Accountability, in our faith, is a sacred duty. It means transparency, honesty, and full responsibility to the Jamat we are entrusted to serve.
In this spirit, it is now essential that our leaders honour Hazar Imam’s guidance by:
Releasing the Ismaili Constitution, which is the Imam’s own instrument of governance for the Jamat, and belongs to every murid.
Releasing the Farmans, which are the living guidance of the Imam and should be accessible to all members of the Jamat.
Continuing to withhold the Constitution and Farmans contradicts both the letter and the spirit of Hazar Imam’s words — His Farman of Accountability calls for service grounded in openness, trust, and responsibility to the people we serve.
Let us all therefore reaffirm our Bayah - & commitment to upholding and sharing Farmans which include the values of accountability, integrity, and unity — as conveyed by our beloved Imam, who has always divinely guided us toward light, truth inclusion pluralism and one Jamat
https://www.facebook.com/share/p/17MFa8 ... tid=wwXIfr

Ya Ali Madad,

M Chatur

mahebubchatur · Post by **mahebubchatur** » Fri Oct 10, 2025 2:47 am

Dear All — including IIS, LIF, ITREBs, and the Noorani Family,

Salgirah Mubarak.

Leading up to Salgirah, ITREB India and the Institute of Ismaili Studies (IIS) are teaching and reminding the Jamat about the recognition of the Light (Nur)and the divinely ordained authority of the Imam of the Time through a special 12-day daily series.

Today they mark the Day of Bay‘ah, and the following Ginan -which is recited as part of the prayers on this auspicious day, which includes remembrance, invocations, and expressions of gratitude:

DHAN DHAN AAJNO DAADD LORE…
“It is an auspicious day today — a day of joy full of fortune —
for we have gained the recognition of the Supreme Lord, our Imam, the Protector and Provider.”

Also attached is a short clip showing the ongoing preparations for Salgirah, in India with a musical invocation in praise and prayer to the Imam. It includes a daily prayer seeking blessings and forgiveness from Hazar Imam.

Let us all remember -Like the revelation - Quran - Imams never withhold Farmans, nor His annotations given for the Jamat— and that includes the Constitution.
Anyone who does so is not respecting Hazar Imam, the Jamat, or their Bay‘ah.

IIS ITREBS Waezeens & Others are most welcome to respond & clarify if incorrect.

Links to the meaning of the Ginan -Farman

http://heritage.ismaili.net/node/22841

https://ismailimail.blog/2016/11/30/gin ... day-today/

mahebubchatur · Post by **mahebubchatur** » Sat Oct 11, 2025 6:16 am

mahebubchatur wrote: Sat Oct 11, 2025 4:58 am To: All Members of the Institute of Ismaili Studies and LIF

(including the Board of Governors, Faculty, Staff, and Media & Communications Team, as well as those working closely with the AKDN, AKF, and the Ismaili Council for the UK)

Subject: Leadership Accountability, Ethical Conduct, and Adherence to the Imam’s Farmans and the Ismaili Constitution

Dear All,

The Institute of Ismaili Studies (IIS) is the leading academic and intellectual institution of our Jamat, entrusted with the sacred responsibility of advancing understanding of the Ismaili Tariqah, training teachers, and guiding institutions such as ITREB in matters of faith and ethics. The IIS also contributes to the education and orientation of those appointed to serve in positions of religious and institutional leadership, including Mukhis and Kamadias.

It is therefore deeply concerning that such institutions — mandated to uphold the highest standards of ethics, knowledge, and service — are seen to remain silent or complicit in situations that blatantly contradict the Imam’s guidance and the Ismaili Constitution. The recent case of the Mukhi of Ranawa Jamatkhana, whose shocking and shameful behaviour was recorded on video, is yet another alarming example of the moral and institutional decay within certain leadership circles. This behaviour is neither compatible with the Imam’s Farmans nor with the principles of humility, respect, and accountability that define our faith.

Moreover, there are serious questions about the process of appointments, often influenced by nepotism, and about the continued withholding of Farmans and the Constitution from the Jamat. These issues strike at the very foundation of transparency, pluralism, and ethical leadership that His Highness the Aga Khan has consistently emphasised.

Attached below is the letter I have sent to “Dear All”, which provides further details and reflections. I invite all members of the Institute, including its leadership, faculty, and staff, as well as all international Jamati leaders of conscience, not only to refrain from condoning such behaviour but to take decisive, principled action — ensuring that any individual who has acted in such a manner is immediately relieved of their position.

Likewise, those who fail to uphold or respect the Imam’s Farmans and the Constitution should either voluntarily resign or be asked to do so. Only through such integrity, courage, and reform can we begin to cleanse the culture of fear and hypocrisy that has taken hold and rebuild a community that truly reflects the ethics and guidance of our Imam.

With sincere hopes for reflection and renewal,

Letter

Dear All including Noorani Family

Nizar Daredia has posted a deeply disturbing and shocking video on Facebook of a conversation with Salim Popatia, the Mukhi of Ranawa Jamatkhana in India. In this video, the Mukhi is heard swearing, threatening, and openly admitting to physically assaulting a woman named Reshma — all while appearing visibly intoxicated and showing no remorse.

It is astonishing and shameful that despite such behaviour being publicly recorded and circulated, he continues to serve as a Mukhi.

This video stands as blatant and undeniable evidence of the alarming culture of impunity and moral decay among some leaders in position for decades

For a person in a sacred role - Bait Ul Khayal - Mukhi - to behave in this manner, knowing he is being filmed, is beyond comprehension. And being there after he assaulted Reshma a Murid there.

Watch the video here

https://www.facebook.com/share/v/14NozyNqgnE/

https://www.facebook.com/share/v/14NozyNqgnE/

Reply from Karim H - UK Coventry

Dear All,

Thank you for sharing this.

Sadly, I am not at all surprised by the behaviour of this Mukhi in Ranawa.

We have experienced similar attitudes in the UK. When the Coventry Jamatkhana was closed,

Mr. Gulu Mukhi (the equivalent of Mr. Jalal Mukhi in India) told us — in the presence of Mr. Naushad, the President of the UK Council — that if we did not like the closure, we should “go and pray in the local Christian churches and leave our faith.”

Despite numerous letters and even recorded evidence of that conversation, both individuals remain in office.

The Aga Khan Foundation (AKF), which was also involved in the Coventry matter, has not taken any action or provided any accountability or substantive responses

It is also concerning that Mr. Gulu Mukhi, who appears unable to manage his duties due to age, stays and continues to be represented by delegation Mr. Janmohammed, Johnny Mukhi who now handles his financial cash and resources of the UK Jamat — the same small inner circle remains in control.

Given all this, I am sadly not surprised that the Mukhi of Ranawa behaves so openly intentionally and shamelessly on video, nor would I be surprised if he is allowed to continue in office.

The same culture of silence and protection of insiders exists elsewhere — including in the UK. And Dholka & Aurangabad in India

This is why the still witheld Farmans and the Ismaili Constitution must be made available to the Jamat.

As confirmed by the Institute of Ismaili Studies, these are not ordinary words but revelations and guidance conveyed by Allah through our Imam, which are not can never be withheld from the Jamat by Imam

It is time for integrity, transparency, and respect for the Imam’s guidance to be upheld shared & to prevail.

All leaders and Jamat need to act and change those who do not do what Imam has asked

With sincere concern and hope,

More at viewtopic.php?p=73715#p73715

Karima

mahebubchatur · Post by **mahebubchatur** » Mon Oct 13, 2025 11:31 am

Letter to IIS LIF etc

viewtopic.php?p=74674#p74674

mahebubchatur · Post by **mahebubchatur** » Sat Oct 18, 2025 10:35 am

Dear LIF IIS All including Noorani Family

Subject: Further Evidence on the Spirit of Didār, Love, and Inclusion & why Murids must be allowed & not obstructed ror discouraged to go & see Hazar Imam on all occasions

Ya Ali Madad,

The following correspondence provides further evidence and reason why no true mu’min — no sincere believer who has given bay‘ah (allegiance) to Mawlana Hazar Imam — would ever obstruct, restrict, or discourage access to the Imam, or to any murīd’s right to express devotion and longing to see Him.

Throughout the recent Didār visits — from Paris (February 2025) to Nairobi, Kampala, and even during the Chicago Marathon — Mawlana Hazar Imam’s visible joy, warmth, and happiness at seeing His murīds, including those waiting outside, has been evident to all. This is entirely consistent with His lifelong example and with the Imamat’s spiritual ethos of love, mercy, and inclusion.

By contrast, those who criticise, exclude, or seek to control expressions of love for the Imam — or the sincere efforts of murīds to be near Him — do not act out of faith, but from motives of self-interest, division, and authority. Such behaviour contradicts the Imam’s Farmans on unity, humility, and pluralism.

The two reflections below (one from Tazmin, the other from myself) articulate the spiritual reasoning and lived truth behind why murīds wait with longing to see their Imam, and why the Imam, in turn, always welcomes them with joy.

They reaffirm that:
• The murīd–Imam bond is deeply personal, spiritual, and rooted in love and bay‘ah;
• The yearning for Didār is itself an act of devotion and prayer;
• True faith calls for inclusion, empathy, and rejoicing in the blessings of others, not judgment or exclusion.

These truths are foundational to our Tariqah and to the Imamat’s guidance over generations. They must therefore inform the ethos and practice of all Jamati institutions and leaders who serve in the name of Mawlana Hazar Imam.

With prayers for deeper understanding, compassion, and unity within our Jamat.

Ya Ali Madad,

Quote

18 October 2025

Dear Chaturbhai

Your message truly touched my heart, thank you. You’ve articulated so beautifully what I’ve always believed: that every murīd’s bond with the Imām is deeply personal, sacred, and guided by His grace.
It reminded me of Mawlana Sultan Mahomed Shah’s timeless words:

“I am everything to everyone. If you think of me as your friend, I am your friend;
if you think of me as your mother, I am your mother;
if you think of me as your father, I am your father.”
Every murīd experiences their own spiritual relationship with the Imām , unique, intimate, and filled with love.

Your reflection brings immense comfort amidst all the noise and misunderstanding. Indeed, as you said so perfectly, when murīds are drawn to their Imām, it is not by chance but by His mercy. That truth alone silences every critic.
I completely agree , love cannot be confined by formality or rules. Whether one stands quietly or cries out in joy, both come from the same longing and noor. The moment of connection belongs to the soul, not to those who wish to measure devotion.
Warm regards
Tazmin

On 18 Oct 2025, at 12:51, M MC <mahebub.chatur > wrote:

Beautifully expressed — I agree wholeheartedly.

What you’ve shared captures the very essence of the murīd–Imam bond and relationship - it is deeply personal, spiritual, and rooted in love and bay‘ah(allegiance).

When murīds are drawn to their Imam, it is not by chance or curiosity, but through His grace love and their longing for Didār - as recently confirmed by IIS and ITREB is the highest form of worship, - and that yearning to see the Imam is itself an act of love devotion mercy & prayer

Mawlana Hazar Imam has always shown joy, warmth, and affection when meeting His murīds — whether in formal gatherings or in spontaneous moments on the streets — because that bond of love is timeless and sacred.

It is disheartening when some discourage or criticise others for expressing that love openly, as though there were a “right” or “wrong” way to show devotion. True faith has no room for jealousy, elitism, or exclusion. Those who act in such ways are clearly not following the Farmans and are not showing the respect and love that bay‘ah demands of us.

Why would any true Murid not be happy for another Murid to be blessed or to pray ? Any who does cannot be a true Murid

Hazar Imam continually reminds us to embrace pluralism, inclusion, humility,and love for one another. Whether one stands quietly in reflection or reaches out with joy, both acts arise from the same light — the same longing heart.

What matters is not where or how one meets Hazar Imam, but that the intent & connection is sincere. We should be happy, not judgmental, when others are blessed with that moment of love, grace, didār, and closeness — for in their joy, there is joy for the whole Jamat.

Post by **Admin** » Sat Oct 18, 2025 9:20 pm

Please read the rule of postings. Rules will be re-enforced soon. Please be kind and accepting when we delete posts which do not respect the Rules of Postings. This has nothing to do with the subject of the posts or the authors of the posts. The Rules are there since before most of the people started even posting here and have to be applied to all equally.

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viewtopic.php?p=3699#p3699

mahebubchatur · Post by **mahebubchatur** » Fri Oct 31, 2025 10:26 pm

Dear IIS, LIF, AKDN, GCP, DJI, all Leaders and Volunteers — including the Noorani Family,

Pluralism and Ismaili Community Leaders in Action

Following the conclusion of the 2025 Paris Peace Forum, - theme reinvent diplomacy - the following is an update of reflections on pluralism — its meaning and its practice — within the community, its leaders, and globally.

On 30 October 2025, The Ismaili published an interview with Meredith Preston McGhie, CEO of the Global Centre for Pluralism (GCP), established by the Aga Khan Development Network (AKDN) and the Government of Canada under a 2006 agreement with an initial C$30 million + C$30 million endowment, later increased to around C$70 million by 2017.

McGhie, who has served as CEO for over seven years, stated:

“While leaders seem to be talking a lot about pluralism, we’ve seen a continuation of conflicts. There are conflicts in Ukraine, Myanmar, Gaza, Sudan — the list goes on. Many governments and leaders seem to espouse the notion of pluralism but are not actually practicing it, and the world is not a safer place for many people.”
— Meredith Preston McGhie, 30 Oct 2025

⸻

Chronology and Current Context
• Paris Peace Forum — founded 2018, with AKDN as a founding member alongside the French Government, Carnegie Endowment, and others, to advance multilateralism and actualise the UN Sustainable Development Goals (SDGs) by 2030.
• 2025 Endowment Fund: AKDN has now become the first donor, pledging €10 million to the Forum’s newly established Endowment Fund (target €50 – 100 million).
• Further pledges: As of the latest reports, no other donations or pledges toward the Fund have yet been announced publicly in the main international media.
• Additional commitments: AKDN has committed €100 million over two years for Syrian humanitarian needs — a direct expression of pluralism through action.

Alignment with the SDGs:
The UN Sustainable Development Goals — particularly those related to peace, justice, strong institutions, quality education, and partnerships — have been formally adopted and integrated into the mandates of AKDN, its partner institutions, and the Paris Peace Forum. Their shared aim is to enable and empower communities, reinforce ethical governance, and actualise pluralism as a lived practice by 2030. Both AKDN and the Forum embody the Imam’s vision that pluralism is foundational to human progress and global peace.

⸻

Imam’s Guidance — Farmans & Constitution

For more than three decades, His Highness the Aga Khan has directed community leaders and institutions, championing pluralism as a vital prerequisite for peace, progress, and the elimination of poverty and ignorance.

“Leadership everywhere must continually work to ensure that pluralism, and all its benefits, become top global priorities.”
— 21 Feb 2016

“Pluralism is no longer simply an asset or a prerequisite for progress and development, it is vital to our existence.”
— 15 Apr 2003

“What matters is not words, but behaviour and action.”
— 11 Feb 2025

⸻

Invitation to all

As we look ahead to 2030, I respectfully invite all community the leaders and institutions to:
1. Share the full Ismaili Constitution and all the current 10-year strategic plans openly with the entire Jamat.
2. Prioritise the teaching and lived practice of pluralism across all community and their constitutional institutions.
3. Replace words with behaviour and action — in the true spirit of the Imam’s guidance - Farmans

Pluralism is not an “add-on”; it is a Farmans Farmans - the foundation of our faith and humanity.

Pluralism therefore needs to be practiced by every Leader taught, embodied, and actualised — within and beyond our community.

Any clarification and or corrections with Farmans will be appreciated

With respect and sincerity,

M Chatur

⸻

Full Interview:
The Ismaili, 30 Oct 2025 — viewtopic.php?p=74811

Tweet Link (for X):
https://x.com/chaturmahebub/status/1917 ... hqfO552USg

mahebubchatur · Post by **mahebubchatur** » Sun Nov 02, 2025 6:44 am

mahebubchatur wrote: Fri Oct 31, 2025 10:26 pm Dear IIS, LIF, AKDN, GCP, DJI, all Leaders and Volunteers — including the Noorani Family,

Pluralism and Ismaili Community Leaders in Action

Following the conclusion of the 2025 Paris Peace Forum, - theme reinvent diplomacy - the following is an update of reflections on pluralism — its meaning and its practice — within the community, its leaders, and globally.

On 30 October 2025, The Ismaili published an interview with Meredith Preston McGhie, CEO of the Global Centre for Pluralism (GCP), established by the Aga Khan Development Network (AKDN) and the Government of Canada under a 2006 agreement with an initial C$30 million + C$30 million endowment, later increased to around C$70 million by 2017.

McGhie, who has served as CEO for over seven years, stated:

“While leaders seem to be talking a lot about pluralism, we’ve seen a continuation of conflicts. There are conflicts in Ukraine, Myanmar, Gaza, Sudan — the list goes on. Many governments and leaders seem to espouse the notion of pluralism but are not actually practicing it, and the world is not a safer place for many people.”
— Meredith Preston McGhie, 30 Oct 2025

To IIS & all

1. Systemic Collection of Funds and Use of Jamati Resources

For decades, the same group of leaders and their inner circle have systematically managed & collected funds and resources from the Jamat in every conceivable form and progressively monetised every opportunity — through events, Didars, Talikas programs, and even during regular Jamati prayers, Majalis, Nandi, and other gatherings. These Jamati funds and resources are used to further leveraged through substantial grants and loans obtained from various governments and international agencies for Jamati constitutional institutions eg AKDN AKF AKU etc

⸻

2. Wealth and Interlinked Commercial Interests Driven by Personal Gain, Power, and Money

This same entrenched group of leaders — along with their extended inner circle — have accumulated considerable wealth and influence over more than four decades.

Their personal and family interests and positions are closely intertwined with the operations and programs of Jamati institutions, including significant for-profit enterprises and commercial contracting entities under AKFED

The combined value of these holdings runs into tens of billions, built up over more than forty years. Their motivation is no longer rooted in Farmans - service to the faith, Bay‘ah, or the Jamat, - but in maintaining positions of control, influence, and continued material gain power and endless profit

This mindset mirrors global political and economic elitism — where insulated leadership and legal complexities preserves its privileges while the majority bear the consequences of exclusion and dependency, including continued poverty and conflicts, which Hazar Imam has warned as needed to address as a top priority even in His recent Farmans.

⸻

3. Entrenched Control, Withholding, and Rejection of the Imam’s Farmans and Constitution

It is this entrenched control by the same group — rather than genuine sharing upholding farmans & serving the Jamat — that explains the persistent refusal to uphold and share the Imam’s Farmans, annotations, and the Ismaili Constitution which also contain explicit, divinely ordained directives on openness, accountability, and pluralism.

Their involvement in the 2010 copyright lawsuit to prevent the sharing of Farmans with the Jamat revealed a deeper intention to consolidated and protect their own positions & authority, not motivated by Imam’s divine Farmans, Bay‘ah, or sanctity.

If they truly believed in the divinity of the Imam’s Noor and Farmans, why would they conceal withholding or contradict them.

Their ongoing actions — withholding the Constitution, Farmans, and essential related information — also exposes a loss of reverence & respect for the Imam’s authority and who is conveying of Allah’s divine Will. The teaching of that is also controlled selective abd of excluded

⸻

4. Lack of Transparency and Public Appeals for Funds

The collection of funds in the name of the Imam has become systemic and routine. Yet the Jamat receives no transparent accounting, despite the Imam’s clear instructions for openness and reporting.

What is particularly telling is also that these same leaders now use public social platforms — via such as The Ismaili, AKDN, AKF, AKU, Nation Media Group, and IIS — to appeal for further donations from the Jamat - and the wider public (e.g., AKF), - while continuing to withhold from the Jamat the very guidance (Farmans, annotations, and the Constitution) that directs how such funds should be managed and accounted for — by the community, for the community.

⸻

5. The Real Issue: Secrecy and Exclusion, Not Funds and Resources

Substantial resources already exist and continue to grow daily. Major endowments — including recent commitments such as €100 million for Syria and €10 million for the Paris Peace Forum — demonstrate that funds are not lacking.

A small, long-entrenched group of leaders has centralized control over Jamati institutions and the key entities of AKDN, LIF, DJI, Huzur, AKF, and AKFED. They closely control the appointment processes and oversee global assets valued in the tens of billions.

For many decades, they have deliberately withheld the Ismaili Constitution and Farmans while continuing to appoint themselves, perpetuating an exclusive, non-pluralistic system of control.

Despite publicly claiming “community-led and managed development” as a core aim in agreements with governments and donors, no Ismaili community or other community anywhere in the world today manages its own programs or resources independently. All remain centrally controlled, contradicting the Imam’s Farmans on empowerment and pluralism.

Can they name the Jamats that are today independently managed and self-governed today? Not those who control the Jamats. eg Coventry Dholka, Versowa etc

The same leadership group also effectively manages Jamats AKFED-controlled enterprises such as Habib Bank Limited (Pakistan), Nation Media Group (Kenya), the Bujagali Hydropower Project (Uganda), and SEACOM (East Africa) — collectively valued at over USD 3 billion, with combined annual revenues in the billions. These commercial holdings, together with Jamati institutions and global properties, represent immense economic, political, and institutional power concentrated in the hands of a few — a concentration which the Imam has repeatedly warned is unhealthy for the Jamat.

Their system has been designed and is self-serving and resistant to reform, mirroring global neoliberal patterns where a small elite accumulates and hoards wealth while the majority are excluded, disempowered, and dependent. Poverty and Conflicts continue and diplomacy needs to be reinvented ( paris peace forum)

The real issue, therefore, is not the funds but the deliberate exclusion, secrecy, and refusal to share and obey Farmans which include the practise pluralism and accountability — clearly divinely directed by Imam in His continuum of Farmans.

⸻

6. Withholding of basic Information and Accountability - let alone inclusive leadership & best practices

The same inner circle continues to control Jamati institutions, funds, and appointments while withholding even the most basic information — including lists of directors, designations, and terms of reference. Despite repeated Farmans and reminders from Hazar Imam, copies of the Constitution and Farmans remain inaccessible to the Jamat.

Such deliberate concealment is a direct violation of the Imam’s instructions and the sanctity of Bay‘ah. It reflects a mindset that no longer recognises the divinity of guidance or spiritual accountability to the Imam.

⸻

7. Renewal of Bay‘ah and the commitment & Duty to Act

These same group of leaders publicly renewed their Bay‘ah & on behalf of Jamat they confirm they represent — most recently on 11 July 2025 — yet continue to disregard the Imam’s clear instructions & their Bayah .

The Jamat has a duty, both spiritual and constitutional, to seek Farmans - truth, ask questions, and ensure that its collective appeals are honoured and their please reach the Imam, physically tok - as He has directed.

Our sincere effort, as the Imam has affirmed, is itself a form of success and blessing. The outcome his a blessing

⸻

8. The Path Forward — Unity, Courage, and Action

Change will not come voluntarily from those in control; they have resisted it for decades. It is now for the Jamat, individually and collectively, to request openness, inclusion, and access to all Farmans and the Constitution — rights that belong to every murid.

As the Imam has repeatedly reminded us, it is the responsibility of the Jamat to ensure that those in leadership act according to His guidance. Silence or passive acceptance makes us complicit in the ongoing disregard for the Imam’s direction.

⸻

9. Embodying True Pluralism and Renewal

True pluralism requires openness, humility, and accountability. Meaningful change begins with each of us living by the Farmans and embodying the ethics of service and justice that define our faith. Only then can we transform our institutions from within and restore the spirit of sincerity, unity, and trust that the Imam has always envisioned for His Jamat.

A short video clip of Hazar Imam on how we must make change:

https://www.facebook.com/share/v/15zULn ... tid=wwXIfr

Please share — and any clarification or correction from all will be appreciated, including from scholars and Waezeens.

M Chatur

viewtopic.php?p=74824#p74824

On 1 Nov 2025, at 13:38, taz 1107 <tazmin1107@gmail.com> wrote:

Ya Ali Madad Chatur,

It’s very odd, and I must say unsettling.

Hazar Imam owns the world… every resource, every blessing, every abundance is already His. There’s absolutely no way He would ask us, His murids, for donations to sustain what is already under His divine care. So why are His institutions asking for funds to simply sustain themselves? We urgently need an authentic, unedited audio Farman from Hazar Imam Himself, because what we’re seeing now, especially with the Kenya Farman being altered, raises real concerns. Only His voice can bring clarity, truth, and peace to our hearts.

Tazmin

www.ismaili.net

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