Authority & Nur (light), of Imam in Quran & Farmans

[wasifali758595]

In Islam, “Nūr” (light) symbolizes divine guidance, truth, and spiritual clarity. The Qur’an describes Allah as “the Light of the heavens and the earth” (Surah An-Nūr, 24:35), showing that all true guidance originates from Him. The Imams, as guides appointed by Allah, are believed to reflect this divine light — the Nūr of knowledge, wisdom, and spiritual authority that leads believers closer to the Creator.

Throughout Islamic teachings and Farmāns (guidance from Imams), this concept of Nūr is linked to enlightenment of the heart — helping one recognize truth, justice, and the path of righteousness. The authority of the Imam is therefore not political alone, but deeply spiritual, guiding believers toward inner purity and understanding of Allah’s message as revealed in the Qur’an.

Praying for the Nūr of the Imam is essentially a prayer for divine light — asking Allah to open one’s heart to truth, wisdom, and steadfastness in faith.

For those who wish to study such Qur’anic concepts more deeply and strengthen their connection through proper recitation and reflection, platforms like qurantajweedteacher.com
offer structured online Qur’an and Tajweed learning for all levels.

May Allah fill our hearts with His light and guide us through the wisdom passed down from the Qur’an and the teachings of the Imams.

[wasifali758595]

In Islam, “Nūr” (light) symbolizes divine guidance, truth, and spiritual clarity. The Qur’an describes Allah as “the Light of the heavens and the earth” (Surah An-Nūr, 24:35), showing that all true guidance originates from Him. The Imams, as guides appointed by Allah, are believed to reflect this divine light — the Nūr of knowledge, wisdom, and spiritual authority that leads believers closer to the Creator.

Throughout Islamic teachings and Farmāns (guidance from Imams), this concept of Nūr is linked to enlightenment of the heart — helping one recognize truth, justice, and the path of righteousness. The authority of the Imam is therefore not political alone, but deeply spiritual, guiding believers toward inner purity and understanding of Allah’s message as revealed in the Qur’an.

Praying for the Nūr of the Imam is essentially a prayer for divine light — asking Allah to open one’s heart to truth, wisdom, and steadfastness in faith.

For those who wish to study such Qur’anic concepts more deeply and strengthen their connection through proper recitation and reflection, platforms like qurantajweedteacher.com
offer structured online Qur’an and Tajweed learning for all levels.

May Allah fill our hearts with His light and guide us through the wisdom passed down from the Qur’an and the teachings of the Imams.

[swamidada786]

Dear 758595,
You have posted the same post 3 times!!!
You particularly mentioned "qurantajweedteacher.com" to know more about Noor and related topics.
The above mentioned blog teaches only how to read Quran and it is not free, one has to pay fees. It does not discuss the religious topis in depth.

[mahebubchatur]

Swami: Please name the books.

There is no book written on it so far. I may write one! However anyone who has studied the Ginans will find appropriate Ginanic terms mentioned in Dua. There a book on Quran and Ginans by Alwaez Kamaluddin which highlights the common and shared concepts.
-------

You admitted there is no such book written so far. You have deep knowledge of religion, I encourage you to pen such book. I have books written by Alwaiz Kamal and Alwiza Zarina. Let me give a reference from his book 'Ismaili Tariqa' page 16/17;
" The Preamble of the constitution is like an ideological statement in which fundamental beliefs of the Ismaili
community have been articulated in simple language. It deals with the matters like ideological and historical bases of notion of Imamat.....

In Dua words like Pir, Piratan, names of Pirs, Ginan, Satpunth are not used.

The Preamble to the Ismaili Constitution and the constitution is a Farman ordained and conveyed -Allah’s Will - by the Nur e imam of the time

Farmán
(As defined by the Imam-of-the-Time)
A Farmán is:
"Any pronouncement, direction, order or ruling made or given by Malana Hazar Imam." Aga Khan - Constitution of the Shia Imámí Ismaili Muslims

All oral and written words - including speeches, messages, Talikas, and Irshads - from the Imam are Farmáns.
This affirms and unifies Imam's spiritual and temporal authority. Farmáns are divinely ordained guidance for dissemínation to Ismaili Muslims given by Imam of the Time rooted in Qur'an and Alah's will - Imam would never withhold Farmáns given by him.
All Murids have a commitment under their Bay'ah to honour Imam's words - as taught by Him

Link re Bayah viewtopic.php?p=73597#p73597

[swamidada786]

Chatur ji with reference to your above post dated Nov 8, 2025, you wrote;
"All oral and written words - including speeches, messages, Talikas, and Irshads - from the Imam are Farmáns.
This affirms and unifies Imam's spiritual and temporal authority. Farmáns are divinely ordained guidance for dissemínation to Ismaili Muslims given by Imam of the Time rooted in Qur'an and Alah's will - Imam would never withhold Farmáns given by him".
How come SPEECHES AND ORAL COMMUNICATION AND WRITTEN WORDS be considered Farmans!!?
Does speeches made by Hazar Imam Shah Karim at Brown university, Aga Khan medical university, various
inaguration ceremonies and speeches made on different plateforms be dubbed as Farmans?
Or oral communication with head of states, other gov officials and dignitories be called Farmans?
Or communications with Begum Salima, Begum Anara, or with children be called Farmans?
Or letters written to gov bodies for worldly affairs be called Farmans?

Important question to you Chatur ji; WHY HAZAR IMAM BANNED PUBLICATION OF FARMANS BY ITREB, IIS, AND PRIVATE PUBLISHERS WITHOUT HIS PRIOR PERMISSION.
Chatur ji discuss the REASONS, why Imam banned the publication of Farmans?

[wasifali758595]

Authority and Nūr (Light) of the Imam in the Qur’an and Farmans
In Islam, the Imam holds a position of spiritual guidance and divine authority, serving as a bearer of the Nūr (light) of Allah. The Qur’an and the Farmans (teachings or directives of the Imam) emphasize that this light guides believers toward truth, understanding, and closeness to God.
The Qur’an states:
"O you who believe, obey Allah, obey the Messenger, and those vested with authority among you." — (Surah An-Nisa 4:59)
This verse highlights the Imam’s authority as a divinely appointed guide who continues the Prophet’s mission of spiritual leadership. The Nūr of the Imam symbolizes divine wisdom that illuminates the path of faith and righteousness for the believers.
The Farmans of the Imam further explain that this light is not physical but spiritual enlightenment—helping followers understand the deeper meanings of the Qur’an and live by its values.
Just as a qurantajweedteacher.com helps students recite the Qur’an correctly and grasp its beauty, the Imam helps the community interpret and apply the Qur’an’s teachings with clarity and purpose. Through the Imam’s guidance, believers find both intellectual understanding and spiritual illumination—an inner light that leads them closer to Allah.

[mahebubchatur]

Farmans from Mawlana Hazar Imam in Dallas on 10 November 2025

Imam’s Teachings –Talim, Ta’wil – key reminders 
to share & uphold

During 2 Didars, Mawlana Hazar Imam conveyed profound and wide-ranging foresight, direction, blessings, & guidance.

He addressed the foundations of our faith, responsibilities under Bay‘ah, the future of humanity in the age of AI technology, and of Ismaili ethical values to uphold by all without exception. 

He bestowed blessings of forgiveness, protection, strength, and spiritual enlightenment for the Jamat.

He affirmed that Farmans are to be upheld by all spiritual children — without exception — including by Leaders and the Noorani Family.

He emphasised:
Farmans are for all murids without exception. Farmans include the Ismaili Constitution to be given to all and to be shared and upheld. 

⸻

1. Foundations of Ismaili Faith and Ethics 

Mawlana Hazar Imam reaffirmed that the foundations of the Ismaili faith are from:
• The Qur’an — Allah
• The teachings of Prophet Muhammad (peace be upon him)
• The Farmans of the Imams

He emphasised that Farmans are central to how murids live their lives and that reading, understanding, and sharing them is essential.

Upholding ethics — honesty, integrity, and lawful conduct — is both a duty and an act of faith.

Prayers must be reflected in all actions in daily life, not only during congregational prayer.

⸻

2. Understanding of the Faith – Tariqah

Imam reminded the Jamat to read, learn, and deepen their knowledge of the Tariqah — and to share it and its ethics confidently with other communities.

He affirmed that the message of Islam was revealed in the East but is universal.

The ethics and values of pluralism, compassion, justice, and service are:
• Part of our faith
• For all places and all times

Murids can — and should — share the ethics and understanding of the Ismaili faith with confidence and pride.

⸻

3. Faith as a Living Reality – Beyond Ritual Prayers

He affirmed that faith is not limited to moments of prayer. Murids must live their faith throughout the day through:
• Actions
• Service
• Ethical conduct
• Relationships and helping
• Responsibility toward others

Jamatkhana remains the spiritual home where the community gathers to pray, reflect, and strengthen bonds. Imam encouraged regular attendance and confirmed the spiritual benefit of praying together.

⸻

4. Bay‘ah – Allegiance – The Special Two-Way Covenant

Imam reaffirmed that Bay‘ah — the oath of allegiance offered by the murid and accepted by the Imam — is a real and active covenant, like a contract or bay‘(offer and acceptance).

From the murid, it includes:
• Devotion, obedience, and trust
• Offering time, knowledge, service, and material resources
• The practice of Mehmani — giving time, money, knowledge, and resources as an expression of faith, love, and commitment

In return, the Imam bestows:
• Guidance
• Blessings
• Protection
• Intercession
• Forgiveness
• Material and spiritual support

This relationship is not symbolic — it is a tangible, reciprocal covenant.

⸻

5. Approachability, Access, and Inclusion

In Dallas, Imam’s humility and warmth were clear and unmistakable.
He interacted directly with murids, accepted letters and symbolic gifts, and affectionately affirmed that he enjoys the “high-fives and fist-bumps” from the Jamat.

He did not wear ceremonial robes, underscoring his approachability as the spiritual father of the community.

He emphasised that all murids — without exception — are included in his guidance, blessings, and Farmans, including all Leaders and members of the Noorani Family.

⸻

6. Remembrance: Prayer, Invocations, and Zikr

Imam reminded the Jamat to call the name of the Imam in their prayers, using the tasbih (like a rosary) which he gifted to each murid for zikr and supplication.

He highlighted the continuity of divine guidance through the Imam from:
• The Qur’an — Allah’s Will
• Prophet Muhammad (PBUH)
• Farmans of the Imams

He urged murids to anchor their conduct, actions, and spirituality in accordance with guidance from Allah, continued through the Farmans of the Imams — now Hazar Imam, the Imam of the Time.

⸻

7. The Ismaili Ethic of Generosity

Mawlana Hazar Imam summarised the Ethic of Generosity as an integral part of the Ismaili faith — an act of faith with both material and spiritual benefit.

He called all murids to practise generosity through giving and sharing:
• Time
• Knowledge
• Material resources
• Compassion and empathy
• Service to family, elders, neighbours, and community

He reaffirmed the core values of the Tariqah:
• Pluralism
• Service to humanity and creation
• Honesty
• Kindness
• Compassion
• Not misappropriating or misleading

He offered clear foresight:
In a future shaped by artificial intelligence, empathy will become rare and precious — therefore we must preserve this ethical value.

⸻

8. Preparing for the Future & the Age of Technology

Imam guided the Jamat on the realities and future of technological change.

He advised murids to:
• Use AI and technology responsibly
• Remain in control of screen time and digital consumption
• Share knowledge generously
• Stay “at the human end of the economy,” focusing on qualities and opportunities that machines cannot replace

He cautioned that some jobs will be vulnerable to AI and automation and highlighted the rising importance of human-centred skills.

⸻

9. Blessings for the Global Jamat

Mawlana Hazar Imam extended blessings for:
• Enlightenment
• Forgiveness
• Strength in faith
• Material and spiritual well-being
• Peace and protection

These blessings, he affirmed, are for the entire Jamat worldwide — without exception.

He requested that the Farmans and guidance delivered be shared broadly with all murids around the world.

⸻

Conclusion: A Living Continuum of Farmans — Guidance, Blessings, and Mercy from the Ever-Present Noor

Hazar Imam reaffirmed the Imam’s divinely ordained authority — as bearer of Light (Noor) — and his role to guide and bless the community, continuing the divine guidance of the Qur’an and Allah’s Will through Ta’wil and Talim.

The covenant between Imam and murid - Bayah - is a tangible, living, and a reciprocal reality guiding the spiritual and material life of the Jamat individually collectively and globally.

By M. Chatur
14 Nov 2025

⸻


“All my Farmans are for you, and I want you to read them” 

Link
https://www.dropbox.com/scl/fo/nlaaz1zd ... 4f3wg&dl=0

[mahebubchatur]

Intercession - Call on the names of Prophet & Imams in prayers seeking blessings & guidance

“ A prevalent feature of modern articulations of Islam, particularly in the West, is an uncritical belief that Islam rejects the existence of any intermediaries or intercessors between humankind and God. Such thinking is commonplace in popular expressions of Islam, particularly online and in introductory materials. This article shows that intercessory prayer known as Istighātha - in which a Muslim calls upon the Prophets, Imams or Saints for assistance and God's blessings - was widely accepted as permissible in premodern Islamic thought and practice across sectarian lines. The popularity and permissibility of intercessory prayer or Istighātha among Muslims is attested by its inter-sectarian acceptance among Sunnis, Sufis, Twelver Shi'is, Ismailis, and Avicennians. Muslim scholars argued for its acceptance usinb both scriptural and metaphysical arguments, which I lay out in this chapter. The scriptural bases of Istighātha are found in the Qur'an and Hadith where creatures often seek help, blessings, and assistance from other creatures including the Prophet Muhammad. The metaphysical basis is found in both kalam theology and the Islamic Neoplatonic emanationist schemas of the Ismailis, Avicennians, Akbarians, and Sadrians, according to which God timelessly and eternally bestows His blessings upon all creatures at every moment and created beings may increase their capacity to receive God's ever-flowing blessings by way of direct prayer to God and intercessory prayers seeking God's blessings through the Prophets, Imams, and Friends of God (Saints).”

More at
https://x.com/khalilandani/status/19893 ... hqfO552USg

https://www.academia.edu/144960310/Isti ... =swp_share

[kmaherali]

Intercession - Call on the names of Prophet & Imams in prayers seeking blessings & guidance

In our Dua we are remineded of this concept:

3rd Part: tawasallu aind al-masaibi - seek the means of support (material and spiritual)

4th Part: bi haqqi rusulikal mukarrabeen wa aimatikal mutahareen wa bi haqqi Mowlana wa imaminal hazirul mawjood Shah Rahim - through the names of the Messengers the Close Ones and the Imams the Pure and through the name of the Mowla and the Present Manifest Imam Shah Rahim...

6th Part: O God through the names of Panj tan Paak and through the names of our Imams and our Present Manifest Imam...

In the Ginan: Unch thi aayo we recite in the varanni (refrain): Shafaat rasula ki shafaat ki paygamber - through the intercession of the Messenger and the intercession of the Prophet

[swamidada786]

Intercession - Call on the names of Prophet & Imams in prayers seeking blessings & guidance

In our Dua we are remineded of this concept:

3rd Part: tawasallu aind al-masaibi - seek the means of support (material and spiritual)

4th Part: bi haqqi rusulikal mukarrabeen wa aimatikal mutahareen wa bi haqqi Mowlana wa imaminal hazirul mawjood Shah Rahim - through the names of the Messengers the Close Ones and the Imams the Pure and through the name of the Mowla and the Present Manifest Imam Shah Rahim...

6th Part: O God through the names of Panj tan Paak and through the names of our Imams and our Present Manifest Imam...

In the Ginan: Unch thi aayo we recite in the varanni (refrain): Shafaat rasula ki shafaat ki paygamber - through the intercession of the Messenger and the intercession of the Prophet

You are right that is what I have been insisting and arguing. We are taught in Dua to pray to Allah (Allahuma) by invoking names of Prophets, pious Imams, Panjtan Paak, Mowla Ali ( Allahuma bi huqq i Mowlana Ali, 6th part) and Shah Rahim.
The word BIHUQQI is very important, in Dua it is used 5 times.
Now question is, then why in JK we pray like,' Ya Rahim tu asanja....., Ya Rahim tu rozi mein....Ya Rahim tu ashanti durr kari shanti.....', this is a serious contradiction!!! We must add ALLAHUMA BIHUQQI in our JK regular prayers.

[Admin]

Now question is, then why in JK we pray like,' Ya Rahim tu asanja....., Ya Rahim tu rozi mein....

We do this because we are not allowed to do Shirk. Shirk would be to consider the Noor which we call "Ya Rahim" (the Imam that is the Epiphany of Noor) as different of Allah's Noor. Your problem with the Imam comes from the fact that you consider that the Imam Rahim is a body, there would be no contradiction in your mind when you understand that Imam is Noor, not body. I have seen through all your postings in so many threads, you are always confused because in your mind Ismaili pray to the body, that is what you have never understood, Ismaili pray to the Noor and to the Epiphany (Mazhar) of the Noor. If you have been praying to the body, I beg you to repent and come back to your senses and pray to the Noor. Nurun Allah Noor.

Those who say there is intercession and Imam interceed on our favour are wrong, There is no intercession by Imam, this is a very weak theory of people who do not consider the Imam as Noor. Noor does not need to interceed, Noor is Allah.

[kmaherali]

Now question is, then why in JK we pray like,' Ya Rahim tu asanja....., Ya Rahim tu rozi mein....Ya Rahim tu ashanti durr kari shanti.....', this is a serious contradiction!!! We must add ALLAHUMA BIHUQQI in our JK regular prayers.

In Dua we also pray directly to the Imam:

2nd Part: Ya Ali bi lutfika adrikani - O Ali by your kindness help me

5th Part: Ya Imame Zaman ya mowlana anta quwwati wa anta sanadi - O Imam of the time, You are my strength and you are my reliance

3rd Part: We recite la ila ha ilaallah hul hayyul qayyum - There is no God but God who is ever living and eternal
la ilalahahul malikul haqqul mubeen - there is no God but God, the King and the Manifest
la ilaha illal ahu l malikul haqqul yakin - there is no God but God, the King the certainty

Hence God is the King, the manifest and the means of certainty which of course is the Imam!

Imam is the Shah Pir. He is both the intercessor and God himself. The Will of the 49th Imam confirmed it.

In the Ginan: Allah ek kasam we recite : Nabi Muhammad bujo bhai, to tame pamo imam - know the Prophet so that you may attain the Imam. Imam being the station to be attained.

[mahebubchatur]

Now question is, then why in JK we pray like,' Ya Rahim tu asanja....., Ya Rahim tu rozi mein....Ya Rahim tu ashanti durr kari shanti.....', this is a serious contradiction!!! We must add ALLAHUMA BIHUQQI in our JK regular prayers.

In Dua we also pray directly to the Imam:

2nd Part: Ya Ali bi lutfika adrikani - O Ali by your kindness help me

5th Part: Ya Imame Zaman ya mowlana anta quwwati wa anta sanadi - O Imam of the time, You are my strength and you are my reliance

3rd Part: We recite la ila ha ilaallah hul hayyul qayyum - There is no God but God who is ever living and eternal
la ilalahahul malikul haqqul mubeen - there is no God but God, the King and the Manifest
la ilaha illal ahu l malikul haqqul yakin - there is no God but God, the King the certainty

Hence God is the King, the manifest and the means of certainty which of course is the Imam!

Imam is the Shah Pir. He is both the intercessor and God himself. The Will of the 49th Imam confirmed it.

In the Ginan: Allah ek kasam we recite : Nabi Muhammad bujo bhai, to tame pamo imam - know the Prophet so that you may attain the Imam. Imam being the station to be attained.

And, Hazar Imam also reminded us in the latest USA Farmans during Didar, that the foundations of the Ismaili faith are from:

• Qur’an — Allah
• Teachings of Prophet Muhammad (PBUH)
• Farmans of Imams - who are ever-present bearers of light - Nur - Farmans are a divinely ordained continuum from Prophet Mohammed PBUH, Quran. & Allah’s Will

Farmans are a part of & central to how all Murids - followers must live their daily lives.

For every Murid without exception It is a duty and a part of Ismaili faith to read share and uphold Farmans which include the ethics of pluralism - honesty, integrity, & lawful conduct - in everything they do in their daily lives, This is in addition to the daily congregational prayers -Dua

[swamidada786]

Now question is, then why in JK we pray like,' Ya Rahim tu asanja....., Ya Rahim tu rozi mein....Ya Rahim tu ashanti durr kari shanti.....', this is a serious contradiction!!! We must add ALLAHUMA BIHUQQI in our JK regular prayers.

In Dua we also pray directly to the Imam:

2nd Part: Ya Ali bi lutfika adrikani - O Ali by your kindness help me

5th Part: Ya Imame Zaman ya mowlana anta quwwati wa anta sanadi - O Imam of the time, You are my strength and you are my reliance

3rd Part: We recite la ila ha ilaallah hul hayyul qayyum - There is no God but God who is ever living and eternal
la ilalahahul malikul haqqul mubeen - there is no God but God, the King and the Manifest
la ilaha illal ahu l malikul haqqul yakin - there is no God but God, the King the certainty

Hence God is the King, the manifest and the means of certainty which of course is the Imam!

Imam is the Shah Pir. He is both the intercessor and God himself. The Will of the 49th Imam confirmed it.

In the Ginan: Allah ek kasam we recite : Nabi Muhammad bujo bhai, to tame pamo imam - know the Prophet so that you may attain the Imam. Imam being the station to be attained.

It is natural tendency when a person needs help he request higher authority for help and solving problems. For example I approached my father many times to help me, 'YA WALIDI BI LUTFIKA YUSA'IDNI' (O my father, kindly help me). Mostly every person in his/her life time approaches to some one for help, like parents, uncles, Mukhi Saheb, our institutions or some government officials.

The will of 49th Imam NEVER mentioned IMAM IS GOD!!!

You mentiond part of Ginan," NABI MUHAMMAD BUJHO BHAI TOU TAMEY PAMO IMAM", this Ginan part clearly mentions, that first recognize The Prophet so that you will attain Imam. Hence recognition of The Prophet comes first to attain Imam. In this part the word 'TOU' is conditional.

Though you quoted few different paragraphs from Dua but cleverly did not mention last part of Dua. In last part of Dua we pray to ALLAH on behalf of AHLBAIT INCLUDING ALI FOR FORGIVENESS AND MERCY.
Again reciting names of 49 Imams we say, ALLAHUMA BI HUQQI MOWLANA ALI ( Ya Allah on behalf of or in the name of Mowla Ali;
And in last paragraph we pray, WA BI HUQQI MOWLANA WA IMAMINAL HADHIRIL MOUJUD SHAH RAHIMIL HUSSINIR-HAMNA WAGHFIRLANA ( Ya Allah in the name of our present Imam Shah Rahim Al Hussaini forgive our sins and have mercy on us). Hence through our Imam Shah Rahim we request Allah for forgiveness.

[swamidada786]

Now question is, then why in JK we pray like,' Ya Rahim tu asanja....., Ya Rahim tu rozi mein....

We do this because we are not allowed to do Shirk. Shirk would be to consider the Noor which we call "Ya Rahim" (the Imam that is the Epiphany of Noor) as different of Allah's Noor. Your problem with the Imam comes from the fact that you consider that the Imam Rahim is a body, there would be no contradiction in your mind when you understand that Imam is Noor, not body. I have seen through all your postings in so many threads, you are always confused because in your mind Ismaili pray to the body, that is what you have never understood, Ismaili pray to the Noor and to the Epiphany (Mazhar) of the Noor. If you have been praying to the body, I beg you to repent and come back to your senses and pray to the Noor. Nurun Allah Noor.

Those who say there is intercession and Imam interceed on our favour are wrong, There is no intercession by Imam, this is a very weak theory of people who do not consider the Imam as Noor. Noor does not need to interceed, Noor is Allah.

Every particle in universe is Noor of Allah. It is not the question of 'body and Noor'. In Farsi it is said;
GAR TU KHUDA DAANI KHUDAI
GAR TU GADA DAANI GADAI
(If you think yourself god you are god, if you think yourself begger you are a begger). It all depends upon thinking.

In Ayat Noor it is clearly mentioned,"MASALU NOORI..." the example of his Noor... and in the last sentence Allah said,"WA YADHRIBULLAHAL AMSAAL LINNAAS" and Allah has coined this explanation for people (to understand).

In Ginans the word Noor is described in 7 different ways, no real definition of Noor by Pirs.

Dua is foundation of our Tariqa, THERE IS NO MENTION OF WORD NOOR IN DUA?

In last part of Dua we pray to ALLAH on behalf of AHLBAIT 'INCLUDING ALI' FOR OUR FORGIVENESS AND MERCY.
Again reciting names of 49 Imams we say, ALLAHUMA BI HUQQI MOWLANA ALI ( Ya Allah on behalf of or in the name of Mowla Ali....;
And in last paragraph we pray, WA BI HUQQI MOWLANA WA IMAMINAL HADHIRIL MOUJUD SHAH RAHIMIL HUSSINIR-HAMNA WAGHFIRLANA ( Ya Allah in the name of our present Imam Shah Rahim Al Hussaini forgive our sins and have mercy on us). Hence through our Imam Shah Rahim we request Allah for forgiveness.

[Admin]

Lets Agree to Disagree. For us Ismailis , Imam is Noor because he says so. He says he is the Bearer of the Noor. If Noor is not mention in the Dua, it may mean for you that it does not exist but for us Ismailis Noor is one of the pillar foundation of the ismaili Doctrines. But b assured we do respect your religion, whatever it is.

[ashraf59]

In Ginans the word Noor is described in 7 different ways, no real definition of Noor by Pirs.

Thank you, that’s very interesting.
Could you please explain what you mentioned earlier about the word “Noor” being described in seven different ways in the ginans?
I would really appreciate it if you could kindly elaborate on what you wrote in your original post.

[swamidada786]

Lets Agree to Disagree. For us Ismailis , Imam is Noor because he says so. He says he is the Bearer of the Noor. If Noor is not mention in the Dua, it may mean for you that it does not exist but for us Ismailis Noor is one of the pillar foundation of the ismaili Doctrines. But b assured we do respect your religion, whatever it is.

I quoted Dua which is foundation of our Ismaili Tariqa that there is no mention of word Noor in Dua. It was just for information. I do believe Hazar Imam is Noor of Allah.

[kmaherali]

I quoted Dua which is foundation of our Ismaili Tariqa that there is no mention of word Noor in Dua. It was just for information. I do believe Hazar Imam is Noor of Allah.

Dua is our Sharia, the zaheri aspect of our faith which every Ismaili is expected to practice. The batini aspects may not be contained in it. As Shah Karim indicated in his Farman: That which is zaher is zaher and that which is batin is batin. Do not confuse the two.

[swamidada786]

In Ginans the word Noor is described in 7 different ways, no real definition of Noor by Pirs.

Thank you, that’s very interesting.
Could you please explain what you mentioned earlier about the word “Noor” being described in seven different ways in the ginans?
I would really appreciate it if you could kindly elaborate on what you wrote in your original post.

In Ginans the word Noor is used in various ways by Pirs and Saadats.

NOOR VERA NOOR PIYO, AAEIN KARYO MON AANAND JI

NOOR NA PIYALA HURAAN CHHANDHTI AAEI

GINAN BOLO NITT NOOREY BHARIYA

NOOREY TE KHAAK NIPAYA WAN(N) THUMBEY RACHIYO AASMAN

NOOR NIRWAAN(N) JHALKIYA TANN MAHEIN

SAHEB NAAM SAMAREIYEN TOU ANTAR WARSEY NOOR

SATGUR KAHEY NOOREY MINDAR SAMARIYA
ANEY NOOREY RACHIYO AASMAN

AY VEERA BHAI NOOR KHALIFA ISS JUGG MAHEIN AAVIYA

KE TAMEY AMI RUS PIJO DIN NE RAAT KE NOOR NOORANIYA RE LOL

SWAMI RAJO PARTAK NOOR CHHEY
JEM PACHHAMEY UGHIYO BHAAN(N) RE

SAACHEY SUKREET SUN GALIYA MOMIN
SO TANN NOOR MANHEIN NOOR SAMAYA

KAYA NAGRI MAHEIN MON RAJA
CHAITAN NOOR MAHEIN NOOR

NOORANI KAYA MOMIN NI HOYASHE
TE MOMIN AMARAJ HUWA

JE NU NAAM MUHAMMAD NOOR KE
AAKHIR AMBHIYA RE LOL

JIS MAHEIN NOOR PRAGHATTIYA
TENI AANKHUN HUI HAZAAR

JIS MUKH THI ALI NAAM JUMPIYEIN
TISS MUKH WARSEY NOOR

[swamidada786]

I quoted Dua which is foundation of our Ismaili Tariqa that there is no mention of word Noor in Dua. It was just for information. I do believe Hazar Imam is Noor of Allah.

Dua is our Sharia, the zaheri aspect of our faith which every Ismaili is expected to practice. The batini aspects may not be contained in it. As Shah Karim indicated in his Farman: That which is zaher is zaher and that which is batin is batin. Do not confuse the two.

Ofcourse zahir is zahir and batin is batin. kmaherali is kmaherali and swami is swami. Quite few times I requested on this Forum for the REAL definition of Noor, so for no proper definition. You always looked for batini aspect in our Tariqa and practices. Atleast you admitted Dua is Sharia, then what is the batni aspect of Dua? Through Sharia one enter in Haqiqa.

[kmaherali]

Atleast you admitted Dua is Sharia, then what is the batni aspect of Dua? Through Sharia one enter in Haqiqa.

The meaning of Dua is the batin. Each murid will interpret phrases of Dua based on his/her understanding. There cannot be one meaning for everyone.

[kmaherali]

Quite few times I requested on this Forum for the REAL definition of Noor, so for no proper definition. .

Shah Karim provided the meaning of Noor as Light in his 1965 interview. Just as light is used in many situations such as light in the bulb, light of our hearts, light of heavens and earth, light of intellect etc; similarly noor is used in differnt ways in ginans.

[mahebubchatur]

Hazar Imam said on 3 December 2025 that today the Jamat will receive a Tasbih to use to pray to Hazar Imam for blessings enlightenment Farmans and mercy

This has just been given to the Jamat in Portugal by Leaders

[mahebubchatur]

Ismaili faith:
Allah is the Source;
Prophet reveals;
after him, Imam conveys Allah’s guidance —
Farmans, nūr, blessings, and mercy — from Allah.

O you who believe! Be mindful of Allah, and believe in His Messenger. He will give you twofold of His mercy and will grant you a Light wherein you will walk and He will forgive you; For Allah is All-Forgiving, All-Merciful.
- Holy Qur'an 57:28

[Admin]

Actualy Ismaili faith is very simple: God would not create the world and live it without guidance. The Imam is the manifestation of the Divine Noor, He guides everyone but only those who trust his status will follow him and benefit from the presence of the Imam.

Rain is for everyone, some collect it with the glass towards the rain and others keep their glass upside down, their glass remain empty and then they blame the rain for it. These people wait from some other godly power to come and fill their glass.

[swamidada786]

Actualy Ismaili faith is very simple: God would not create the world and live it without guidance. The Imam is the manifestation of the Divine Noor, He guides everyone but only those who trust his status will follow him and benefit from the presence of the Imam.

Yes Ismaili faith is very simple in words but very difficult to practice. The first duty of a true Ismaili is to obey Farman.
Obey Allah
Obey Rasul
Obey Imam

[swamidada786]

Atleast you admitted Dua is Sharia, then what is the batni aspect of Dua? Through Sharia one enter in Haqiqa.

The meaning of Dua is the batin. Each murid will interpret phrases of Dua based on his/her understanding. There cannot be one meaning for everyone.

When you do not have a rigid explanation, you usually jump in the ocean of batin. Did Shah Karim ever explained the batin of Dua? If every murid start interpreting meaning of Dua and its batin, then there will be chaos. Every one will insist he/she is right. It is the right of Imam of the time to interpret Quran, Dua, and various aspects of religion.
Preamble says;
In accordance with Shia doctrine, tradition, and interpretation of history, the Holy Prophet (s.a.s.) designated and appointed his cousin and son-in-law Hazrat Mawlana Ali Amiru-l-Mu’minin (a.s), to be the first Imam to continue the Ta’wil and Ta‘lim of Allah’s final message and to guide the murids.......

[swamidada786]

Quite few times I requested on this Forum for the REAL definition of Noor, so for no proper definition. .

Shah Karim provided the meaning of Noor as Light in his 1965 interview. Just as light is used in many situations such as light in the bulb, light of our hearts, light of heavens and earth, light of intellect etc; similarly noor is used in differnt ways in ginans.

Noor is mystery. In ayat e Noor Allah has explained Noor with example, He says;
"MASALU NOORI..." the example of his Noor... and in the last sentence Allah said,"WA YADHRIBULLAHAL AMSAAL LINNAAS" and Allah has coined this explanation for people (to understand). Hazar Imam also explained in terms of physical light, though there is no comparison in physical light and spiritual light. Spiritual light is for ever when physical light keep disappearing. You gave example of light in the bulb, but one can switch off bulb any time. Also
Ginans have not given any real definition of Noor, so many various examples creates confusion.