Shia Imami Ismaili Muslim Eid Namaz - Salat al-ID - Namaz-i Id
This text has been approved by
Mawlana Hazar Imam Shah Rahim al Hussaini,
the Fiftieth Imam of
the Shia Imami Ismaili Muslims
March 2025
Click here to download the PDF and than scroll down to read the PDF: https://ismaili.net/timeline/2025/2005-eid-namaz.pdf
Ismaili Namaz for Eid - 2025
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Re: Ismaili Namaz for Eid - 2025
Ismaili Understanding of this end Portion of Eid Namaz (March–May 2025 Text)
This portion of the Ismaili Namaz (Dua) affirms the core Islamic faith while explicitly expressing the Shiʿi Ismaili interpretation—rooted in the Qur’an—of divine authority, guidance, and intercession through the Ismaili Imams.
⸻
1. Tawḥīd (Oneness of Allah)
The prayer begins by affirming that all worship, peace, mercy, and power belong solely to Allah. Allah is al-Salām (Peace), the source of peace, and the final return of all creation.
Qur’anic foundations:
• “There is no god but He.” — Qur’an 2:255
• “He is Allah, other than whom there is no god… the Source of Peace.” — Qur’an 59:23
• “To Him is the final return.” — Qur’an 42:53
⸻
2. Prophethood (Nubuwwah)
The testimony that Muhammad is the Messenger of Allah firmly situates the Namaz within Islam and Qur’anic revelation, affirming that divine guidance is conveyed through the Prophet.
Qur’anic foundations:
• “Muhammad is the Messenger of Allah.” — Qur’an 48:29
• “We sent you only as a mercy to all the worlds.” — Qur’an 21:107
⸻
3. Imam as Divinely Appointed Authority (Wilāyah)
The explicit testimony that Hazrat ʿAli is ‘Amīr al-Muʾminīn from Allah’ reflects the Shiʿi belief that authority after the Prophet is by divine designation, not by human will, political process, or succession.
Qur’anic foundations:
• “Your wali is only Allah, His Messenger, and those who believe, who establish prayer and give zakat while in bowing.” — Qur’an 5:55
• “Obey Allah, obey the Messenger, and those vested with authority among you.” — Qur’an 4:59
(Understood in Shiʿi Ismaili interpretation as divinely appointed Imams from the Prophet’s family.)
⸻
4. Salawāt on the Prophet, Ahl al-Bayt, and the Imams
Blessings and remembrance are invoked upon:
• Prophet Muhammad
• Hazrat ʿAli
• Fatima, Hasan, Husayn
• All Imams from the Prophet’s progeny
This reflects the Qur’anic command to send blessings upon the Prophet and his family, interpreted in Ismaili theology—as taught by the Imams—as continuous guidance through the Imamate.
Qur’anic foundations:
• “Indeed Allah and His angels send blessings upon the Prophet…” — Qur’an 33:56
• “Allah only desires to remove impurity from you, O People of the House, and to purify you completely.” — Qur’an 33:33
• “Say: I ask of you no reward except love for my near family.” — Qur’an 42:23
⸻
5. Intercession (Wasīlah) through the Living Imam
Supplication is made to Allah, by the ḥaqq (divinely granted authority) of:
• The Prophet and the Ahl al-Bayt
• The present, living Imam, Mawlana Shah Rahim al-Hussaini
This reflects the Ismaili belief that the Imam is the divinely appointed guide and means (wasīlah) through whom believers seek Allah’s mercy, forgiveness, and guidance—not worship of the Imam, but prayer directed to Allah through the Imam.
Qur’anic foundations:
• “O you who believe, fear Allah and seek the means (wasīlah) to Him.” — Qur’an 5:35
• “If they had come to you and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them…” — Qur’an 4:64
⸻
6. Bayʿah and Living Guidance
The mention of the present, living Imam grounds the Namaz in living authority, the Imam’s Farmans, and the believer’s bayʿah—a two-way covenant of allegiance and guidance—affirming that divine guidance is ongoing, not confined to the past.
Qur’anic foundations:
• “Indeed, those who pledge allegiance to you are pledging allegiance to Allah.” — Qur’an 48:10
• “Every people has a guide.” — Qur’an 13:7
⸻
7. Completion with Universal Islamic Testimony
The prayer concludes by reaffirming:
• Allah’s absolute power
• Praise to Allah, Lord of the worlds
• The Shahāda, shared by all Muslims, with the Shiʿi attestation of ʿAli’s divinely sanctioned authority
Qur’anic foundations:
• “Allah has power over all things.” — Qur’an 2:284
• “All praise belongs to Allah, Lord of the worlds.” — Qur’an 1:2
• “Allah bears witness that there is no god but He.” — Qur’an 3:18
⸻
Al-Tashahhud
literally means “bearing witness”.
In Islamic prayer it is the formal, conscious testimony of faith (shahāda), affirming belief, allegiance, and obedience to divine guidance.
In Ismaili practice, al-Tashahhud is not only a declaration of belief, but a renewal of covenant (ʿahd) with Allah through the Imam of the Time, reaffirming bayʿah, guidance, and responsibility under divinely appointed authority.
⸻
This portion of the Namaz therefore encapsulates Ismaili faith, Qur’anic theology, Shiʿi doctrine, and the Living Imam within the universal framework of Islamic Muslim worship.
Full Text (Quoted as Released March – May 2025)
“This text has been approved by
Mawlana Hazar Imam Shah Rahim al-Hussaini,
the Fiftieth hereditary Imam of
the Shia Imami Ismaili Muslims
March - May 2025
⸻
al-Tashahhud
In the name of and with [the help of] Allah.
bismillahi wa-bi’llāh
All greetings are due to Allah.
at-taḥiyyātu li’llāh
I bear witness that there is no god except Allah,
ashhadu al-lā ilāha illa’llāh
And I bear witness that Muhammad is the Messenger of Allah,
wa-ashhadu anna muḥammada’r-rasūlu’llāh
And I bear witness that ʿAli, the Commander of the faithful, is from Allah.
wa-ashhadu anna ʿaliyyan amīra’l-muʾminīna ʿaliyyu’llāh
O Allah! Bless Muhammad, the chosen,
allāhumma ṣalli ʿalā muḥammadin al-muṣṭafā
And ʿAli, the favoured,
wa-ʿalā ʿaliyyin al-murtaḍā
And the Imams, the pure.
wa-ʿalā’l-aʾimmati’l-aṭhār
⸻
Prayer after Namaz
O Allah, O our Mawla,
allāhumma yā mawlānā
You are peace, and from You peace returns.
anta’s-salām wa-minka’s-salām wa-ilayka yarjiʿu’s-salām
Our Lord, grant us life in peace,
ḥayyinā rabbanā bi’s-salām
And admit us into the abode of peace.
wa-adkhilnā dāra’s-salām
You are exalted, our Lord, and You are sublime,
tabārakta rabbanā wa-taʿālayta
Lord of Majesty and Nobility.
yā dhā’l-jalāli wa’l-ikrām
O Allah, in the name of Muhammad, the chosen,
bi-ḥaqqi muḥammadin al-muṣṭafā
And ʿAli, the favoured,
wa-ʿaliyyin al-murtaḍā
And Fatima, the radiant,
wa-fāṭimata’z-zahrā
And Hasan and Husayn,
wa’l-ḥasan wa’l-ḥusayn
And all forty-nine Imams,
And in the name of our Mawla and our present, living Imam,
wa-bi-ḥaqqi mawlānā wa-imāminā’l-ḥāḍiri’l-mawjūd
Shah Rahim al-Hussaini,
Have mercy upon us and forgive us [our sins].
irḥamnā wa’ghfir lanā
Indeed, You have power over all things.
innaka ʿalā kulli shayʾin qadīr
And praise be to Allah, Lord of the worlds.
wa’l-ḥamdu li’llāhi rabbi’l-ʿālamīn
I bear witness that there is no god except Allah,
ashhadu al-lā ilāha illa’llāh
And I bear witness that Muhammad is the Messenger of Allah,
wa-ashhadu anna muḥammada’r-rasūlu’llāh
And I bear witness that ʿAli, the Commander of the faithful, is from Allah.
wa-ashhadu anna ʿaliyyan amīra’l-muʾminīna ʿaliyyu’llāh
This portion of the Ismaili Namaz (Dua) affirms the core Islamic faith while explicitly expressing the Shiʿi Ismaili interpretation—rooted in the Qur’an—of divine authority, guidance, and intercession through the Ismaili Imams.
⸻
1. Tawḥīd (Oneness of Allah)
The prayer begins by affirming that all worship, peace, mercy, and power belong solely to Allah. Allah is al-Salām (Peace), the source of peace, and the final return of all creation.
Qur’anic foundations:
• “There is no god but He.” — Qur’an 2:255
• “He is Allah, other than whom there is no god… the Source of Peace.” — Qur’an 59:23
• “To Him is the final return.” — Qur’an 42:53
⸻
2. Prophethood (Nubuwwah)
The testimony that Muhammad is the Messenger of Allah firmly situates the Namaz within Islam and Qur’anic revelation, affirming that divine guidance is conveyed through the Prophet.
Qur’anic foundations:
• “Muhammad is the Messenger of Allah.” — Qur’an 48:29
• “We sent you only as a mercy to all the worlds.” — Qur’an 21:107
⸻
3. Imam as Divinely Appointed Authority (Wilāyah)
The explicit testimony that Hazrat ʿAli is ‘Amīr al-Muʾminīn from Allah’ reflects the Shiʿi belief that authority after the Prophet is by divine designation, not by human will, political process, or succession.
Qur’anic foundations:
• “Your wali is only Allah, His Messenger, and those who believe, who establish prayer and give zakat while in bowing.” — Qur’an 5:55
• “Obey Allah, obey the Messenger, and those vested with authority among you.” — Qur’an 4:59
(Understood in Shiʿi Ismaili interpretation as divinely appointed Imams from the Prophet’s family.)
⸻
4. Salawāt on the Prophet, Ahl al-Bayt, and the Imams
Blessings and remembrance are invoked upon:
• Prophet Muhammad
• Hazrat ʿAli
• Fatima, Hasan, Husayn
• All Imams from the Prophet’s progeny
This reflects the Qur’anic command to send blessings upon the Prophet and his family, interpreted in Ismaili theology—as taught by the Imams—as continuous guidance through the Imamate.
Qur’anic foundations:
• “Indeed Allah and His angels send blessings upon the Prophet…” — Qur’an 33:56
• “Allah only desires to remove impurity from you, O People of the House, and to purify you completely.” — Qur’an 33:33
• “Say: I ask of you no reward except love for my near family.” — Qur’an 42:23
⸻
5. Intercession (Wasīlah) through the Living Imam
Supplication is made to Allah, by the ḥaqq (divinely granted authority) of:
• The Prophet and the Ahl al-Bayt
• The present, living Imam, Mawlana Shah Rahim al-Hussaini
This reflects the Ismaili belief that the Imam is the divinely appointed guide and means (wasīlah) through whom believers seek Allah’s mercy, forgiveness, and guidance—not worship of the Imam, but prayer directed to Allah through the Imam.
Qur’anic foundations:
• “O you who believe, fear Allah and seek the means (wasīlah) to Him.” — Qur’an 5:35
• “If they had come to you and asked Allah’s forgiveness, and the Messenger had asked forgiveness for them…” — Qur’an 4:64
⸻
6. Bayʿah and Living Guidance
The mention of the present, living Imam grounds the Namaz in living authority, the Imam’s Farmans, and the believer’s bayʿah—a two-way covenant of allegiance and guidance—affirming that divine guidance is ongoing, not confined to the past.
Qur’anic foundations:
• “Indeed, those who pledge allegiance to you are pledging allegiance to Allah.” — Qur’an 48:10
• “Every people has a guide.” — Qur’an 13:7
⸻
7. Completion with Universal Islamic Testimony
The prayer concludes by reaffirming:
• Allah’s absolute power
• Praise to Allah, Lord of the worlds
• The Shahāda, shared by all Muslims, with the Shiʿi attestation of ʿAli’s divinely sanctioned authority
Qur’anic foundations:
• “Allah has power over all things.” — Qur’an 2:284
• “All praise belongs to Allah, Lord of the worlds.” — Qur’an 1:2
• “Allah bears witness that there is no god but He.” — Qur’an 3:18
⸻
Al-Tashahhud
literally means “bearing witness”.
In Islamic prayer it is the formal, conscious testimony of faith (shahāda), affirming belief, allegiance, and obedience to divine guidance.
In Ismaili practice, al-Tashahhud is not only a declaration of belief, but a renewal of covenant (ʿahd) with Allah through the Imam of the Time, reaffirming bayʿah, guidance, and responsibility under divinely appointed authority.
⸻
This portion of the Namaz therefore encapsulates Ismaili faith, Qur’anic theology, Shiʿi doctrine, and the Living Imam within the universal framework of Islamic Muslim worship.
Full Text (Quoted as Released March – May 2025)
“This text has been approved by
Mawlana Hazar Imam Shah Rahim al-Hussaini,
the Fiftieth hereditary Imam of
the Shia Imami Ismaili Muslims
March - May 2025
⸻
al-Tashahhud
In the name of and with [the help of] Allah.
bismillahi wa-bi’llāh
All greetings are due to Allah.
at-taḥiyyātu li’llāh
I bear witness that there is no god except Allah,
ashhadu al-lā ilāha illa’llāh
And I bear witness that Muhammad is the Messenger of Allah,
wa-ashhadu anna muḥammada’r-rasūlu’llāh
And I bear witness that ʿAli, the Commander of the faithful, is from Allah.
wa-ashhadu anna ʿaliyyan amīra’l-muʾminīna ʿaliyyu’llāh
O Allah! Bless Muhammad, the chosen,
allāhumma ṣalli ʿalā muḥammadin al-muṣṭafā
And ʿAli, the favoured,
wa-ʿalā ʿaliyyin al-murtaḍā
And the Imams, the pure.
wa-ʿalā’l-aʾimmati’l-aṭhār
⸻
Prayer after Namaz
O Allah, O our Mawla,
allāhumma yā mawlānā
You are peace, and from You peace returns.
anta’s-salām wa-minka’s-salām wa-ilayka yarjiʿu’s-salām
Our Lord, grant us life in peace,
ḥayyinā rabbanā bi’s-salām
And admit us into the abode of peace.
wa-adkhilnā dāra’s-salām
You are exalted, our Lord, and You are sublime,
tabārakta rabbanā wa-taʿālayta
Lord of Majesty and Nobility.
yā dhā’l-jalāli wa’l-ikrām
O Allah, in the name of Muhammad, the chosen,
bi-ḥaqqi muḥammadin al-muṣṭafā
And ʿAli, the favoured,
wa-ʿaliyyin al-murtaḍā
And Fatima, the radiant,
wa-fāṭimata’z-zahrā
And Hasan and Husayn,
wa’l-ḥasan wa’l-ḥusayn
And all forty-nine Imams,
And in the name of our Mawla and our present, living Imam,
wa-bi-ḥaqqi mawlānā wa-imāminā’l-ḥāḍiri’l-mawjūd
Shah Rahim al-Hussaini,
Have mercy upon us and forgive us [our sins].
irḥamnā wa’ghfir lanā
Indeed, You have power over all things.
innaka ʿalā kulli shayʾin qadīr
And praise be to Allah, Lord of the worlds.
wa’l-ḥamdu li’llāhi rabbi’l-ʿālamīn
I bear witness that there is no god except Allah,
ashhadu al-lā ilāha illa’llāh
And I bear witness that Muhammad is the Messenger of Allah,
wa-ashhadu anna muḥammada’r-rasūlu’llāh
And I bear witness that ʿAli, the Commander of the faithful, is from Allah.
wa-ashhadu anna ʿaliyyan amīra’l-muʾminīna ʿaliyyu’llāh