Farmans and Hadiths - Understanding, Sharing and Need

[mahebubchatur]

Lisbon 3 - 4 Dec 2025

Leadership commit to unity humility dedication sincerity & competence in fulfilling all Farmans and aspirations of Hazar Imam always - video https://x.com/chaturmahebub/status/1997 ... hqfO552USg

Farman and guidance

Hazar Imam blessed the global Jamat with guidance to be shared and upheld by the entire Jamat.

Jamat’s constitutional Institutions “ exist in service to the Jamat” affirmed Hazar Imam

Hazar Imam’s divine authority from Allah — foundation of our Ismaili faith— is grounded in:

• The Qur’an, Allah’s final message & will
• The teachings of Prophet Muhammad (PBUH)
• The Bay‘ah and the Farmans of the Imam-of-the-Time, ever-present, bearer of the Divine Light (Nur), and entrusted with authority through Allah’s Will

The reflections below offer an elucidation of the Farman in the following context:

A. Divine Role & Blessings
B. Guidance & Duties (including what leaders are reminded to uphold)
C. Pluralism & Ethics

⸻

A. DIVINE ROLE, BLESSINGS & SPIRITUAL CONFIRMATION
• Accepted the Bayah of the Jamat, & affirming spiritual unity:
“You are always with me… being together in person has an additional dimension.”
• Conveyed divine blessings for spiritual enlightenment, protection and happiness.
• Affirmed his constant presence with the murids — spiritual closeness independent of physical distance.
• Reinforced the centrality of Allah:
“Allah is not separate from you… Keep Allah close to you.”
• Offered the Tasbih as a symbol of ongoing spiritual connection prayers and intercession, invoking the Names of Allah, the Prophet, and Imams:
“Let it remind you to live a life of faith… nourish your soul.”
• Assured blessings for prayer and congregational worship:
“There is benefit when you pray together.”
• Reminded the Jamat that the soul alone is eternal, and must be nourished by prayer and ethical action.
• Gave prayers that the Jamat may find peace and pure happinessthrough living the ethics of the faith.

⸻

B. GUIDANCE, DUTIES & REMINDERS

(Includes what the Jamat — and especially leaders — must do without exception)

1. Education & Sharing Knowledge
• Ensure access to quality education for all, for generations.
• Education must serve both the Jamat and all humanity.
• Share knowledge, including Farmans and the Constitution.

2. Service to the Elderly
• A clear duty to support elders with connection, respect and dignity.

3. Strengthening Families
• Maintain strong multi-generational family bonds for collective stability and happiness.

4. Institutions Must Serve the Jamat
• The Ismaili Centre and the Diwan exist “in service to the Jamat and to the communities among whom we live.”
• Implicit reminder: institutions must serve, not control or exclude.

5. Participation in Society
• Strengthen the Local Jamats and communities they live with pluralistically through:
• Time • Experience • Skills • Financial resources
(with emphasis that service is not only financial).

6. Sharing Material Resources
• When Allah improves one’s life, one must lift others.
“Helping others is an act of faith.”
• What we have is a blessing and amanat.

7. English as the Language of the Farmans & the Jamat
• Major clarification:
“English is the language of my Farmans and the common language of our Jamat.”
• Implication: Farmans must be shared fully and promptly with all murids in English — the official language of guidance, the Constitution, and global unity.

8. Prayer & Jamatkhana
• Come to Jamatkhana when possible and pray together.
• Congregational prayer is for murids; extended family is welcome at all other times, strengthening the Jamat.

9. Leaders Must Uphold Values
• The Imam emphasised that the Jamat must live, not merely recite, the ethics of the faith — including pluralism.

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C. PLURALISM, DIVERSITY & ETHICS — CORE MESSAGE

This Farman places exceptional emphasis on pluralism as essential to faith, community, and its institutions.

Pluralism as a Value and Duty
• “We value a peaceful, pluralistic and ethical world.”
• Diversity is a gift from Allah and strengthens the Jamat.
• Relationships with institutions and communities must be nurtured, not taken for granted.

Living pluralism - all the Values
• “It is not enough to say we have these values. We must live them.”
• Pluralism must be enacted through inclusion, respect, openness and service.

Ethics as the Foundation
• “Your actions and behaviours must be underpinned by our values.”
• Ethics are inseparable from faith: peace, generosity, gratitude and service are central.

The Jamat is “strengthened by diversity of talent & plurality of thought”

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D. MESSAGE TO LEADERS — CLEAR EXPECTATIONS TO HONOUR THEIR COMMITMENT- Video link below

From this Farman, it is evident that leaders must:
• Share and uphold Farmans, fully and in English.
• Practise and ensure the practice of pluralism at all levels.
• Uphold transparency, ethics, and inclusive leadership.
• Empower local Jamats, strengthen their capacity, and support their partnerships with surrounding communities.
• Nurture institutions to practise pluralism and uphold the Constitution and Farmans.
• Ensure access to quality education for all murids.
• Support families, elders, and the extended community in line with guidance.


Video link https://x.com/chaturmahebub/status/1997 ... hqfO552USg
M Chatur

[mahebubchatur]

Key Highlights from Hazar Imam’s Farman on 9 Nov 2025 - To Youth in Houston USA

1. Ethical Conduct: “Avoid doing things which will harm you, or others, or the reputation of the Jamat.” Let your actions reflect integrity and care in all aspects of life.
2. Faith in Action: “Our values provide a roadmap for how to live — always keeping your faith active and present in all that you do.” Faith is not separate from life; Farmans can guide every decision and interaction.
3. Jamat and Connection: “You are part of a Jamat of brothers and sisters who look after each other. The person sitting next to you is part of your family.” Nurture bonds, support one another, and strengthen the spirit of unity.
4. Purposeful Contribution: “Use your resources — intellectual, social and economic — to make the world a better place. This will give meaning and purpose to your life, and it will bring you happiness — happiness that comes from the light in your heart.” Serve others with your skills, knowledge, and wealth to create a positive impact to the quality of life
5. Values in Farmans and our Heritage: “As you continue to establish who you are and who you want to become, reflect upon our values…remain true to our ethics and values.” Deepen your understanding of the Tariqah, history, and timeless Farmans - values that anchor our past and shape the future.

[mahebubchatur]

The true miracle in Ismailism are Farmans which come from Allah and the Quran through Prophet Mohammed
and show the road to the straight path - siratul Mustaqeem and to spiritual enlightenment - Didar

A new article

“Murtazā ‘Alī performed miracles (mu‘jiza), but miracles are things that human beings can learn, and even magicians (jāḍūgaro) are able to produce them. The true miracle of Murtazā ‘Alī was that he caused a person to reach his own spiritual station (potānī jagyā) — the original abode of Truth (ḥaqīqat nā aṣal makān).”

— Mawlānā Sulṭān Muḥammad Shāh⁽ᶜ⁾
(Kalām-i Imām-i Mubīn, Farmān 160
Dar-es-Salaam, September 29, 1899)

True Miracles and Pseudo-Miracles

Excerpt from Naṣīr al-Dīn Ṭūsī, Rawda-yi Taslīm, translated by S.J. Badakhchani as Paradise of Submission: A Medieval Treatise on Ismaili Thought, 115-117.

Let us now discuss the miracle (muʿjizāt). Common people have said a lot of things concerning the miracles of Prophets, most of which is related [to the realm of] the supernatural (kharq-i ʿādāt, lit. ‘the breaking of habits’).

When someone wants to have rational proofs for their existence, they say that thinking about them is wrong, and that it is useless to try to find the meaning and reality of them.

What the adepts of truth (ahl-i ḥaqq) say regarding the significance of miracles is that since the Prophets — may the peace of God be upon all of them — act as the intermediary link (wasīṭa) between the Divine Command (amr) and creation (khalq), due to that position (maṭḥabat) each [Prophet] manifests a trace of the Divine Light (anwār-i rubūbiyyat) according to his innate aptitude and capacity. Thus, it is nothing extraordinary if they [i.e. the Prophets] are graced by the emanation of divine matter (mawadd-i ilāhī) and assisted by spiritual forces (rūḥānīyāt) in order to govern the affairs of the physical realm.

Thus, each one of them is specially vouchsafed miracles or marvels as has been narrated regarding the miracles of each Prophet. However, they [i.e., the adepts of truth, ahl-i ḥaqq] add [that] one should not rest with only this outer appearance (ẓāhir) but should seek out the spiritual realities (ḥaqāʾiq) of each [miracle], for appearances correspond to flesh and realities to the spirit.

Concerning miracles and the thaumaturgic powers (karāmāt) of the Prophets, they [the adepts of truth] also state that, from the point of view of the domain of genus (ḥayyiz-i jins), the Prophets share with other men — in accordance with “I am a man like you” (Qur’ān 41:6) — everything that belongs to the physical creation and bodily composition, appearance and form, food, drink, apparel and marriage. However, from the point of view of the domain of differentia (ḥayyiz-i faṣl) — in accordance with “Nor does he speak of his own desire; it is just a revelation sent down to him” (Qur’ān 53:3–4) — the Prophets differ from others.

The true miracle is the miracle of knowledge and rational proof (ʿIlm wa Ḥujja), not the one of action and power. When someone dominates the whole world through power [and brute force], it is possible for a wolf or a lion to overpower him, yet one cannot say that the wolf or lion is superior to him. But in so far as knowledge is concerned, it is possible for someone to furnish an intellectual proof whereby the lips of all rational people in the world are sealed, being rendered incapable of defeating him through argument, unable to utter a single word by way of rebuttal.

In this world, there are both miracles and pseudo-miracles (shibh-i muʿjiz), that is to say, sorcery and talismans. Both [miracles and pseudo-miracles] look alike in the realm of similitudes, yet it is improper to confound the two. One must clearly distinguish between them and the distinction must be made by means of knowledge and intellectual proof, rather than by power and brute force….

[…] Undoubtedly, one has to accept that [the sort of prophetic] miracles [discussed here] are a kind of ability or power of which others are incapable. But as long as one does not comprehend the furthest limit of humankind’s powers and abilities, how can one know what powers and forces exceed it? Therefore, if someone seeks to know a Prophet through the miracles he performs, he should first truly ascertain the limits of each human individual’s abilities and powers, and apprehend what constitutes pseudo-miracles, such as sorcery, talismans and similar things.

Once his knowledge encompasses this, he will be able to apprehend which force and power is superhuman, and which can thus be understood to be a miracle. And it is obvious that this [understanding] is beyond the power of any man, and if it be within someone’s power, what need would he have for a Prophet?

Thus, it is only a Prophet who can distinguish [the real] miracle from the pseudo-miracle, and that person who demands a miracle from a person who makes a claim to prophethood is setting up his own reason (ʿaql) as the measure, thus weighing himself against the divinity of God and the prophethood of the Prophet. Hence, when he comes to have faith in the Prophet through a miracle, he is putting his faith in his own intellect and not him.

Ismaili Gnosis
November 2025

[kmaherali]

The true miracle in Ismailism are Farmans which come from Allah and the Quran through Prophet Mohammed
and show the road to the straight path - siratul Mustaqeem and to spiritual enlightenment - Didar

More on this subject at: Role of Miracles in Esoteric Traditions. viewtopic.php?p=1703#p1703

[swamidada786]

The true miracle in Ismailism are Farmans which come from Allah and the Quran through Prophet Mohammed
and show the road to the straight path - siratul Mustaqeem and to spiritual enlightenment - Didar

More on this subject at: Role of Miracles in Esoteric Traditions. viewtopic.php?p=1703#p1703

In an interview Shah Karim said," The only miracle in Islam is Quran".

[kmaherali]

In an interview Shah Karim said," The only miracle in Islam is Quran".

This was discussed at: Role of Miracles in Esoteric Traditions. viewtopic.php?p=1703#p1703

You may want to go through the tread

[mahebubchatur]

The true miracle in Ismailism are Farmans which come from Allah and the Quran through Prophet Mohammed
and show the road to the straight path - siratul Mustaqeem and to spiritual enlightenment - Didar

More on this subject at: Role of Miracles in Esoteric Traditions. viewtopic.php?p=1703#p1703

In an interview Shah Karim said," The only miracle in Islam is Quran".

That is correct and Imam Shah Karim & now Hazar Imam has conveyed in Recent Farmans that the foundations of the Ismaili faith are from Allah through the Quran and the teachings of Prophet Mohammed PBUH following by a continuum Farmans from our Imams which remain valid unless and until replaced by a later Farman

“The fundamental principles and values of our faith have not changed. We learn them from the Qur'an, from the example of Prophet Muhammad (may peace be upon him) and from the Farmans of the Imams."
Imam Shah Rahim al-Husayni (a.s.) (Nairobi, Kenya, Aug. 27h 2025)

[kmaherali]

In an interview Shah Karim said," The only miracle in Islam is Quran".

You have to keep in mind that this statement was made in a context of a public interview and not a Farman. What Hazar Imam tells his Jamat in his Farmans is very different than what he tells a public audience. The public is a zaheri context and the Jamat is an batini context. In esoteric contexts miracles are very possible. Our Pirs and Imams have performed many miracles which are well documented.

[kmaherali]

Leaders of Syrian Jamat
Sheraton Hotel
Damascus Syria
May 8, 1980

""When you return to your homes, I would like you to take back with you My Farman concerning unity, friendship and brotherhood. Keep in mind the Farman that I have sent you, either in writing or this afternoon. Remember also that with regard to the interpretation of our faith, that which is Batin is Batin, that which is Zahir is Zahir. Remember that this is fundamental. And this is the Farman which I have given you today. And I wish that there should be no confusion.""

[mahebubchatur]

A consolidated synopsis of the Farmans given by Mawlana Hazar Imam during the Didar in the United States (7–10 November 2025) and in Lisbon, Portugal (3 December 2025) is now available.

This document clearly outlines what Hazar Imam has directed all members of the Jamat — including leaders — to understand, share, and act upon, without exception. It sets out the specific directions, goals, and priorities for every murid to uphold.

Comments, corrections, and further insights — especially where clarification may be needed — are most welcome from all.

You can access the synopsis here:
Hazar Imam’s Farmans – Consolidated Synopsis (US & Lisbon 2025)

https://drive.google.com/file/d/1hk1eTO ... p=drivesdk

I hope this will be of added value and interest

[kmaherali]

This document clearly outlines what Hazar Imam has directed all members of the Jamat — including leaders — to understand, share, and act upon, without exception. It sets out the specific directions, goals, and priorities for every murid to uphold.

All Farmans made recently are being made available to the Jamats!

[mahebubchatur]

This document clearly outlines what Hazar Imam has directed all members of the Jamat — including leaders — to understand, share, and act upon, without exception. It sets out the specific directions, goals, and priorities for every murid to uphold.

All Farmans made recently are being made available to the Jamats!

The Ismaili Constitution and not ALL Farmans, even since 4 February 2025 have not yet been made available despite reminders by Hazar Imam in Farmans since 4 Feb 2025.
I sincerely hope the Leaders will do so soon, and I hope before the next Didar. I look forward to them.

[kmaherali]

The Ismaili Constitution and not ALL Farmans, even since 4 February 2025 have not yet been made available despite reminders by Hazar Imam in Farmans since 4 Feb 2025.
I sincerely hope the Leaders will do so soon, and I hope before the next Didar. I look forward to them.

I have with me official copies of Farmans made on Takhtnashini, Paris and East Africa. Hopefully the Farmans made during the US and Potugal visits will become available soon. It does no good for the unity of the Jamat to constantly criticize our institutions

[mahebubchatur]

As we count down to Imamat Day, 48 Days - discover Stories of the Ismaili Imams, a new series exploring each Imam’s life and the continuity of Imamat.

“Truly Allah has made remembrance a polish for the hearts, by which they hear after being deaf, and see after being blind.” - Mawlana Ali

By The Ismaili - IIS ITREB

Prayers of Remembrance & Concinumm Light - Nur of Imam
https://x.com/chaturmahebub/status/2001 ... hqfO552USg

[mahebubchatur]

Dear All

The following is an excellent mapping of this Kampala Farman with verses of the Quran (by Altaf Viaya ( UK))

Farmans do not add to the Qur’an; They are from the Qur’an and Allah (Allah’s Will)

“The fundamental principles and values of our faith have not changed. We learn them from the Qur'an, from the example of Prophet Muhammad (may peace be upon him) and from the Farmans of the Imams."
Imam Shah Rahim al-Husayni (a.s.)
(Nairobi, Kenya, Aug. 27h
", 2025)

Thank you for sharing

Mapping Farman Themes to Specific Qur’anic Verses
This document maps key themes from the Farman Mubarak (Didar and Youth Mulaqat, Kampala,
Uganda – 12 September 2025) to specific Qur’anic verses.

The aim is to demonstrate clearly how the
guidance given is firmly rooted in Islamic scripture and principles, and represents the application of
Islam to contemporary life.

1.
Remembrance of Allah (Dhikr)

Farman theme: • Regular remembrance of Allah • Dhikr as a source of peace, stability, and happiness
Qur’anic verses: • Qur’an 13:28 – “Verily, in the remembrance of Allah do hearts find rest.”
Explanation: The emphasis on tasbih, gratitude, and constant remembrance directly reflects the
Qur’anic understanding that inner peace and emotional stability come from conscious awareness of
Allah.

1.
Balance Between Worldly Life and the Hereafter (Mīzān)
Farman theme

: • Do not structure life solely around wealth • Maintain balance between spiritual,
physical, mental, and community life
Qur’anic verses: • Qur’an 28:77 – “Seek the Hereafter through what Allah has given you, but do not
forget your share of the world.”
Explanation: This verse provides the exact framework echoed in the Farman: worldly engagement is
necessary, but must never replace spiritual purpose.

1.
Ethics: Honesty, Justice, Integrity, and Kindness
Farman theme

: • Ethical conduct is timeless • Integrity defines individual and community identity
Qur’anic verses: • Qur’an 16:90 – “Indeed, Allah commands justice, excellence, and generosity…” • Qur’an
33:70 – “O you who believe, be mindful of Allah and speak with integrity.”
Explanation: The Farman reinforces Qur’anic akhlaq (moral character), placing ethical behaviour at the
centre of faith.

1.
Health as an Amanah (Trust)
Farman theme

: • Physical and mental health must be prioritised • Prevention is better than cure
Qur’anic verses: • Qur’an 2:195 – “Do not throw yourselves into destruction with your own hands.” •
Qur’an 7:31 – “Eat and drink, but do not be excessive.”
Explanation: Islam frames the body and mind as trusts from Allah. Neglecting health contradicts
Qur’anic responsibility.

1.
Education and Lifelong Learning

1
Farman theme

: • Education is the strongest protection for dignity and stability • Learning must continue
throughout life
Qur’anic verses: • Qur’an 20:114 – “My Lord, increase me in knowledge.” • Qur’an 58:11 – “Allah will raise
those who believe and those who are given knowledge in degrees.”
Explanation: The Farman’s emphasis on adaptability and continuous learning aligns directly with Islam’s
elevation of knowledge.

1.
Ethical and Lawful Earning (Halal Rizq)
Farman theme

: • Income must be legal, ethical, and honourable • Avoid harmful or questionable
business practices
Qur’anic verses: • Qur’an 4:29 – “Do not consume one another’s wealth unjustly.” • Qur’an 2:168 – “Eat
from what is lawful and good on the earth.”
Explanation: Islam places strong emphasis on the means of earning, not just outcomes. The Farman
reiterates this principle.

1.
Women’s Dignity and Participation in Society
Farman theme

: • Women should participate fully in economic and social life • Both homemaking and
professional contribution are valued
Qur’anic verses: • Qur’an 33:35 – “Indeed, the believing men and believing women… Allah has prepared
for them forgiveness and a great reward.” • Qur’an 4:32 – “For men is a share of what they earn, and for
women is a share of what they earn.”
Explanation: The Qur’an affirms spiritual and economic agency for women, supporting the Farman’s
guidance.

1.
Unity, Cooperation, and Consultation
Farman theme

: • Unity requires effort, humility, and listening • No individual has all the answers
Qur’anic verses: • Qur’an 3:103 – “Hold firmly to the rope of Allah all together and do not become
divided.” • Qur’an 42:38 – “…whose affairs are conducted by mutual consultation.”
Explanation: Unity in Islam is active and participatory, requiring consultation and mutual respect.

1.
Inclusivity and Human Dignity
Farman theme

C: • Respect diversity within the community and society • Difference is a strength, not a
weakness

Qur’anic verses: • Qur’an 49:13 – “O humanity, We created you from a single soul… the most noble
among you is the most God-conscious.”

2
Explanation: Human diversity is presented in the Qur’an as a sign of Divine wisdom and mercy.

1.
Responsibility in Information and Media Consumption
Farman theme

: • Be critical of information consumed • Avoid misinformation and harmful content
Qur’anic verses: • Qur’an 49:6 – “If a wrongdoer brings you news, verify it.” • Qur’an 17:36 – “Do not
pursue that of which you have no knowledge.”
Explanation: Critical thinking and verification are Qur’anic obligations, highly relevant in the digital age.

1.
Stewardship of the Earth (Environmental Responsibility)
Farman theme

: • Humans are caretakers of Allah’s creation • Climate responsibility is a moral duty
Qur’anic verses: • Qur’an 6:165 – “He has made you stewards upon the earth.” • Qur’an 30:41 –
“Corruption has appeared on land and sea because of what people’s hands have earned.”
Explanation: Environmental responsibility is explicitly rooted in Qur’anic stewardship.

1.
Living Guidance and Authority in Islam (Shia Understanding)
Farman theme

: • Continuous guidance is required to apply timeless principles in changing contexts
Qur’anic verses: • Qur’an 4:59 – “Obey Allah, obey the Messenger, and those vested with authority
among you.” • Qur’an 5:55 – “Your wali is Allah, His Messenger, and those who believe…”
Explanation: Within Shia Islam, the role of the Imam is to provide living guidance grounded in the
Qur’an, ensuring continuity of faith across time.

Conclusion

The Farman does not add to the Qur’an; it applies the Qur’an. It does not replace Islam; it
operationalises Islamic principles for contemporary life while remaining firmly anchored in scripture.

[mahebubchatur]

Farmans are being Published by The Ismaili - IIS - ITREB of Each Imam, on social media, daily, leading up to Imamat Day on 4 Feb 2025

Below are Farmans of our First 4 Imams so far

Our Imam Mawlana Ali

“Truly Allah has made remembrance a polish for the hearts, by which they hear after being deaf, and see after being blind.” - Mawlana Ali


Our Imam Hussayn

We are Muhammad’s family, those who possess his authority, those who have been made his trustees and his inheritors. We are those who have more claim to this position among the people than anyone else.” - Mawlana Husayn


Our Imam Mawlana Zayn al-Abidin

“O Reliever of worry! O Remover of grief! O Merciful in this world and the next and Compassionate in both! Bless Muhammad and his Household, relieve my worry and remove my grief, preserve me, purify me, and take away my affliction.” - Mawlana Zayn al-Abidin


Our Imam Mohammed Al Baqqir

“The believer who is most perfect in faith is the one who has the best character.” - Mawlana Muhammad al-Baqir

Meaning of Best Character

“What is best Character
“Who embraces pluralism, choosing & enabling Farmans with sincere actions & purity of intention—Niyyah”

What is best Character
“Who embraces pluralism, choosing & enabling Farmans with sincere actions & purity of intention—Niyyah”
Link to more https://ismaili.net/timeline/2018/chatur-nyat.pdf

https://x.com/chaturmahebub/status/2002 ... hqfO552USg


Hazar Imam has asked all Farmans to be shared with the entire Jamat - every Murid - without exception.
Farmans conveyed by Imams come from the Quran Prophet and Allah

"The fundamental principles and values of our faith have not changed. We learn them from the Qur'an, from the example of Prophet Muhammad (may peace be upon him) and from the Farmans of the Imams."
Imam Shah Rahim al-Husayni (a.s.) Nairobi, Kenya, Aug. 27h
", 2025)


TheIsmaili

https://x.com/theismaili/status/2002046 ... hqfO552USg

https://x.com/theismaili/status/2001729 ... hqfO552USg

[mahebubchatur]

A Farman published on social media X by The Ismaili (IIS - ITREB) of
Mawlana Ja‘far al-Sadiq 5th Imam
Farman


“Faith consists in professing by the tongue, believing with the heart, and acting in accordance with its tenets**.” - Mawlana Ja‘far al-Sadiq

**Meaning of tenets
“In Ismaili Islam, Farmans - From Quran Allah - conveyed by the Living Imam define and embody all the binding tenets of the Ismaili faith”

“The Imams are the proofs (hujjat) of God on earth, their words are the words of God, and their commands are the commands of God. Obedience to them is obedience to God, and disobedience to them is disobedience to God..."
Mawlana Ja‘far al-Sadiq

Scholarly Shia sources eg Usul al‑Kafi, Al‑Itiqadat, Hayat al‑Qul include narrations attributed to Imam Ja'far al-Sadiq that teach:

• The Imams are hujjatullah (proofs of God) on earth;
• Their command is linked with God's command;
• Obedience to them equals obedience to God;
• They are divinely inspired and bear authority from God.

https://ismailimail.blog/2024/07/11/yau ... hatgpt.com

https://x.com/chaturmahebub/status/2003 ... hqfO552USg

[mahebubchatur]

Mawlana Imam Isma‘il – 6th Imam

Farman published by The Ismaili

Ja‘far b. Mansur al-Yaman, Ismaili Dā‘ī, recorded & conveyed the Imams’ Farmans. He wrote : “"[God's] Light in the heavens is His guidance, and His light in the earth is the Imams through whom one is rightly guided.
” (Book of Unveiling, p.95)

“ I.B. Tauris in association with the Institute of Ismaili Studies. The Kitab al-Kashf - Book of unveiling- is one of the earliest Ismaili texts to have reached the present day. Transmitted by the Tayybi Ismaili tradition, it is composed of six treatises, most of which, as this open access study and first English translation”

The scarcity of publicly
accessible Ismaili material at that time and for several decades, as well as the fact that it was rightly deemed one of the oldest Ismaili compositions to have reached the present day, have made it a central source on Ismailism in Western scholarship.

Ja far ibn Mansur al-Yaman was a 10th-century Ismaili dã'i (missionary) and theological writer who played a key role in early Fatimid Ismaili life. He was originally from Yemen, where his father, Ibn Hawshab, had helped establish Ismaili Dawah - missionary activity. Ja'far later emigrated to the Fatimid court in North Africa (Ifriqiya), where he remained until his death and was held in high regard by the Fatimid Imams and community. (Wikipedia +1)

link to Read: The Book of Veiling


https://doi.org/10.5040/9780755653904?l ... ollections

Link to The Ismaili post and video clip

https://x.com/chaturmahebub/status/2003 ... hqfO552USg



Link book Go to Bloomsbury Collections.

[mahebubchatur]

DIDARS 7–10 NOVEMBER 2025 (USA) & 3–4 DECEMBER 2025 (PORTUGAL)

CONSOLIDATED FARMANS SUMMARY MAPPED WITH QUR’AN VERSES

Prepared by M. Chatur 24 Dec 2025 from the Original Farmans

⸻

PURPOSE & SCOPE

This single consolidated document integrates:
• Farmans from the United States Didars 7–10 November 2025)
• Farmans from Lisbon Didars (3–4 December 2025)

It is prepared for sharing with the Jamat, in accordance with Mawlana Hazar Imam’s guidance that all Farmans are for every Murid, without exception, and that the Jamat has a duty to read, understand, act upon, and share them.

⸻

Farmans are for all the Jamat — every Murid who has offered Bayat to Imam, without exception

“As I continue to meet with my United States Jamat, I keep ALL of my spiritual children with me in my thoughts. You may not be physically here this afternoon, but you are all with me, and ALL my Farmans are also for you.”

Tasbih from Imam is for the prayers (shukhrana and remembrance — zikr) of Allah, the Prophet, and our Imams:

“Today, you will receive a tasbih from me. Let that tasbih be a reminder to you of this day. And as a reminder to express your gratitude to Allah. Khanavadan, Khanavadan, Khanavadan. Remember Allah. Remember the Prophet. Remember your Imams. This remembrance will bring happiness into your hearts and into your lives.”

⸻

1. FOREWORD — UNIVERSAL ADDRESS & REMEMBRANCE

Guidance
• All Farmans are for all Murids globally.
• The Tasbih given by the Imam is for shukrana (gratitude) and dhikr (remembrance) of Allah, the Prophet, and the Imams.
• The foundations of Ismaili faith are from
1. The Qur’an (Allah’s Word)
2. The Sunnah of the Prophet Muhammad (PBUH)
3. The continuing guidance (Farmans) conveyed by Imams from Allah and Quran

Qur’anic Mapping
• “This is a reminder for the worlds.” (81:27)
• “Remember Me; I will remember you. Be grateful to Me.” (2:152)
• “Hold firmly to the rope of Allah, all together.” (3:103)
* obey Allah and the Messenger 4:59 as the core verse, with 3:32 or 64:12

⸻

2. FAITH AND LIFE ARE ONE (DIN & DUNIYA)

Guidance
• Faith and life are not separate; they are two sides of the same coin.
• Islam is lived through ethics, balance, service, remembrance, and conduct.

Qur’anic Mapping
• “Indeed, my prayer, my sacrifice, my living and my dying are for Allah, Lord of the worlds.” (6:162)
• “Seek the Hereafter through what Allah has given you, but do not forget your share of the world.” (28:77)

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3. PERMANENT SPIRITUAL BOND WITH THE IMAM (BAY‘AH)

Guidance
• Bayah is offered and accepted by Imam. Creating a two way commitment and Bond between Imam and Believer - Murid

* Bay‘ah is a permanent, sacred bond and commitment rooted in divine authority.
• The Imam’s spiritual presence and care are constant for every Murid.
• Renew Bay‘ah daily with sincerity (niyyah) and gratitude (shukrana).

Qur’anic Mapping
• “Indeed, those who pledge allegiance to you are pledging allegiance to Allah.” The Hand of Allah is over their hands.So whoever breaks it, only breaks it against himself. The Hand of Allah is over their hand” [ blessing through Imam]
(48:10)
• “O you who believe, obey Allah, obey the Messenger, and those vested with authority among you.” (4:59)

Surah An-Nisā’ (4:59)

“O you who believe! Obey Allah, and obey the Messenger, and those vested with authority among you…”

⸻

4. PURPOSE, MEANING & ETHICAL LIVING

Guidance
• Life must be infused with ethics, remembrance, and service.
• True success lies beyond material achievement.

Qur’anic Mapping
• “I did not create jinn and mankind except to worship Me.” (51:56)
• “Allah commands justice, excellence, and generosity.” (16:90)

⸻

5. BLESSINGS, SAFETY, UNITY & MUSHKIL-ĀSĀN

Guidance
• Continuous blessings for spiritual elevation, peace, unity, health, and easing of difficulties.
• Special prayers for students, families, the deceased, and those in conflict zones.

Qur’anic Mapping
• “Allah is the Protector of those who believe.” (2:257)
• “Indeed, with hardship comes ease.” (94:6)

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6. SELF-CARE, DISCIPLINE & RESILIENCE

Guidance
• Caring for body, mind, and soul is a religious duty.
• Embrace challenges that strengthen character; avoid what harms.

Qur’anic Mapping
• “Do not throw yourselves into destruction with your own hands.” (2:195)
• “Allah does not burden a soul beyond its capacity.” (2:286)

⸻

7. RESPONSIBLE USE OF TECHNOLOGY, MEDIA & AI - Verify

Guidance
• Limit passive social media use.
• Protect critical thinking; verify information.
• Engage with AI wisely and ethically.

Qur’anic Mapping
• “Do not pursue that of which you have no knowledge.” (17:36)
• “If a wrongdoer brings you news, verify it.” (49:6)

⸻

8. EDUCATION, LIFELONG LEARNING & EXCELLENCE

Guidance
• Learning is lifelong and essential for relevance and service.
• Education must uplift humanity.

Qur’anic Mapping
• “My Lord, increase me in knowledge.” (20:114)
• “Are those who know equal to those who do not know?” (39:9)

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9. LANGUAGES, SKILLS & GLOBAL READINESS

Guidance
• Learn national languages and English.
• Skills and languages expand opportunity and service.

Qur’anic Mapping
• “Among His signs is the diversity of your languages and colours.” (30:22)
• “We made you nations and tribes so that you may know one another.” (49:13)

⸻

10. SERVICE, GENEROSITY & ETHICAL WEALTH

Guidance
• Wealth is an amanah (trust) from Allah.
• Serve inside and outside the Jamat; lift others as you rise.
* Give of your knowledge skills time and even guidance - Giving is not limited to Imam - All giving is blessed

Qur’anic Mapping
• “Spend out of that in which He has made you trustees.” (57:7)
• “Cooperate in righteousness and piety.” (5:2)
*
* Surah al-Ḥadīd (57:7)
* “Believe in Allah and His Messenger and spend out of that in which He has made you trustees
*
* Surah al-Baqarah (2:261)
* “The example of those who spend their wealth in the way of Allah is like a seed [of grain] that sprouts seven ears; in every ear there are a hundred grains. And Allah multiplies [His reward] for whom He wills.

⸻

11. FAMILY, YOUTH, ELDERS & INTERGENERATIONAL UNITY

Guidance
• Strong families create strong Jamats.
• Youth energise the Jamat; elders must be honoured and protected.

Qur’anic Mapping
• “Show excellence to parents.” (17:23)
• “Lower to them the wing of humility and mercy.” (17:24)

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12. PLURALISM, INTEGRATION & CIVIC RESPONSIBILITY

Guidance
• Pluralism is central to faith and practice.
• Serve society; protect the reputation built by earlier generations.
* make choices which are sincerely aligned to the ethics which are in words and guidance from Allah Quran which is through Prophet and Imam

Qur’anic Mapping
• “Allah loves those who act justly.” (60:8)
• “Speak kindly to people.” (2:83)
• 4:59 for obedience to Allah, Prophet, and divinely appointed authority (Imam)
• 5:48 & 5:2 for ethical decision-making aligned with divine guidance
• 8:24 for sincerity and life-giving alignment of choices

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13. ENVIRONMENTAL STEWARDSHIP

Guidance
• Care for the environment is a moral and religious obligation.
• Address climate change with leadership and innovation.

Qur’anic Mapping
• “He produced you from the earth and settled you in it.” (11:61)
• “Do not cause corruption on the earth after it has been set in order.” (7:56)

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14. REMEMBRANCE (DHIKR), PRAYER & TASBIH

Guidance
• Constant remembrance nourishes the soul.
• Attend Jamatkhana regularly; private and communal prayer both matter.

Qur’anic Mapping
• “In the remembrance of Allah do hearts find rest.” (13:28)
• “If you are grateful, I will surely increase you.” (14:7)

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15. JOY, LIGHT, HOPE & HUMANITY

Guidance
• Joy, laughter, kindness, and human warmth are expressions of faith.
• Be “outstandingly human.”

Qur’anic Mapping
• “In the bounty of Allah and His mercy—in that let them rejoice.” (10:58)
• “Allah intends ease for you, not hardship.” (2:185)

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WAY FORWARD — WALKING ON SIRAT AL-MUSTAQIM
• Strengthen Bay‘ah and faith daily.
• Translate ethics into action.
• Practise pluralism, and so all ethics and prayers for service, generosity, and remembrance.
• Balance technology with humanity.
• Keep Allah, the Prophet, and the Imams close in your heart and thoughts at all times.

“This is My straight path, so follow it.” (6:153)

⸻

Farman Mubarak
May our lives be lives of remembrance and service, light and joy, firmly rooted in the Qur’an and guidance by Allah conveyed through the Imams

[mahebubchatur]

Farman Published by Institute of Ismaili studies through The Ismaili on social media (X) - Audio link below

Didar – Salamieh, Syria, 10 November 2001
Hazar Imam Shah Karim al-Husayni, 49th Imam

Consolidated Summary of Blessings & Guidance by Imam

Preamble

Why Irshād (Farmans) Must Be Shared with the Entire Jamat

In the Ismaili faith , Irshād is the Imam’s living Farman—authoritative guidance conveyed from Allah through the Imam. Whether delivered orally during Didar or in written form, Irshād carries the same binding authority from Allah

Farmans and Irshād are not private, selective, or discretionary communications. They are intended for every murid without exception, as they form the foundation of the Ismaili faith including ethical conduct, spiritual prayers orientation, and communal responsibility.

To withhold, restrict, or selectively share Farman- Irshād:
• Breaks the chain of guidance,
• Undermines the purpose of Didar, highest form of Prayers
• Conflicts with the Bay‘ah, which is commitment to obedience to the Imam’s Farmans in return for blessings and
• Deprives the Jamat of guidance - spiritual & worldly meant for their individual & collective well-being.

Therefore, Irshād - Farmans must be preserved, shared, and made accessible to the entire Jamat, electronically, in fidelity and obedience to the Imam, Farmans, and the Bay‘ah.


Core Consolidated Summary of Blessings & Guidance (Farman / Irshād)

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1. Universal Blessings & Shared Human Dignity

Guidance / Blessing
The Imam gives affectionate blessings to all his spiritual children everywhere and affirms peace, unity, and happiness for people of all faiths and cultures.

Qur’anic Mapping
• Qur’an 21:107 – Mercy to all the worlds
• Qur’an 49:13 – Human dignity and diversity by divine design

⸻

2. Pluralism as a Divine Reality and the Path to Peace

Guidance / Blessing
Human diversity is permanent and willed by Allah. Peace can only be achieved when pluralism is understood, respected, and actively built upon.

Qur’anic Mapping
• Qur’an 5:48 – Diversity as a test in goodness
• Qur’an 30:22 – Diversity as a sign of Allah

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3. Ethics of Islam: Resolving Differences through Moral Conduct

Guidance / Blessing
All differences—within communities, faiths, and societies—must be resolved through Islamic ethics:

“Through tolerance, through understanding, through compassion, through dialogue, through forgiveness, through generosity.”

These are not optional virtues but binding ethical obligations, rooted in Tawhid and the unity of the Ummah.

Qur’anic Mapping
• Qur’an 16:125 – Wisdom and beautiful counsel
• Qur’an 41:34 – Repel evil with what is better
• Qur’an 3:103 – Unity upon the rope of Allah

⸻

4. Meritocracy, Competence & Ethical Leadership

Guidance / Blessing
Societies and institutions must be led through merit, competence, and ethical responsibility, supported by voluntary service and shared moral values.

Qur’anic Mapping
• Qur’an 4:58 – Entrust responsibilities to those qualified
• Qur’an 28:26 – Strength and trustworthiness in leadership

⸻

5. Knowledge, Service & Balance of Din and Duniya

Guidance / Blessing
Education must be lifelong. Islam requires balance between spiritual obligations and material life, using knowledge, intellect, and resources for the benefit of others.

Qur’anic Mapping
• Qur’an 96:1–5 – The command to learn
• Qur’an 28:77 – Seek the Hereafter without neglecting the world

⸻

Concluding Accountability Statement: Irshād, Bay‘ah, and Responsibility

Irshād is the Imam’s living Farman and carries binding authority upon every murid by virtue of Bay‘ah, which is a pledge of obedience, loyalty, and ethical responsibility. Acceptance of Bay‘ah is inseparable from the duty to receive, preserve, share, and act upon the Imam’s guidance.

To withhold, restrict, or selectively transmit Irshād or Farmans is not a procedural lapse but a serious breach of responsibility. It undermines the purpose of Didar, weakens communal cohesion, and disrupts the chain of guidance conveyed by the Imam. Fidelity to Bay‘ah requires that Irshād be made fully accessible to the entire Jamat, without exception, so that the responsibility for understanding and acting upon the Imam’s guidance rests where it rightly belongs—with every murid.


PART B

Farman (Irshād) – Full Text

Salamieh, Syria – 10 November 2001, 10:30 a.m.

Farman (Irshad) – Full Text

Salamiyah
540. Salamieh, Syria
Saturday, November 10, 2001, 10:30 A.M.

My beloved spiritual children,
My brothers and sisters in Islam and other faiths,

As Salam Alaykum.

This is for Me a day of special happiness on being back amongst you after a long interval. My family and My Jamat have long and deep historical roots in Syria.

At the outset of this Irshad, [Farman] I wish to express My warm gratitude to His Excellency President Bashar Al-Assad and his Government for their generous invitation and for the many kindnesses and courtesies they have extended to Me during My stay in Syria.

I am aware of all the effort, time and other resources which volunteers and innumerable people from all walks of life have offered to make My visit and this gathering possible. I express to all of them My warm and deep gratitude and My admiration for their collective effort.

In recent years, human society has sadly witnessed a polarization of differences amongst people in all forms of conflict. Practically no continent and no faith has been spared and in a number of situations, inequities, some of historic origin and others more recent, have exploded into brutal conflict.

Entire communities of ethnicity or faith or both have been or are threatened, whether it be here in the Middle East, in Western Europe, in Central Asia or in South-East Asia or in Africa. This is a situation which I deplore and which cannot be acceptable to any individual who aspires to live life in peace, in dignity and in security. It is reasonable for all to live and work in the hope that a better quality of life can be achieved for future generations.

There is hardly any country in the world whose population is made up of men and women of one single ethnic background or one single faith. It is thus clearly evident that peace in the decades ahead can only be achieved when the pluralist nature of human society is understood, is valued and is built upon to construct a better future.

In Islam, the pluralism of human society is well recognised and the ethics of its multiple interpretations require that this diversity be accorded respect. The Shahada, “La ilaha illa’Llah, Muhammad-ur-Rasulullah”, binds a thousand million people who over the centuries have come to live in different cultures, speak different languages, live in different political contexts, and who differentiate in some interpretations of their faith.

Within the Ummah, the Ismaili Jamat reflects much of the same pluralism. The plurality of the Muslim world is not just an irreversible historical fact. It is a strength for which we must be grateful and a strength that must be continuously harnessed to the building of the future within the ethics of Islam.

Any differences must be resolved through tolerance, through understanding, through compassion, through dialogue, through forgiveness, through generosity, all of which represent the ethics of Islam.

I urge upon you all that you build warm relations with each other here in Syria and elsewhere and that together you respond to the challenges which life may put before you. It is with deep happiness and admiration that I note this here in Syria. The principles of tolerance, brotherhood and mutual support amongst communities are already well established.

This will contribute to strong collaboration in identifying and analysing social and economic challenges that lie ahead, and in determining how best to anticipate and to respond to them. No doubt one of them will be the new global context in which countries or regions will be in competition with each other to develop a better quality of life for their peoples.

In the forthcoming decades, countries, institutions, organisations and programmes, to be effective, will need to be increasingly competent in whatever they are doing. Today, and even more so for generations to come, that will require more consideration to be given to meritocracy.

Syria, like every country in the world, will need to respond to this challenge, and I am happy to be able to say today that during this visit, a context has been set whereby all the agencies of the Aga Khan Development Network will be positioned to contribute to the future economic and social strengthening of Syria, its peoples and its institutions.

We hold in common many convictions about the best way to build the future, including our trust and confidence in pluralism, a need to respond to the challenges of modern global society, a need to make decisions and prepare for institutional leadership through meritocratic processes, the need for society to draw strength and direction from shared ethical principles, including generosity in the use of the intellect, professional competences and voluntary service.

To the younger members who are present, I urge you to remember that in today’s world of accelerating change, education is and should remain a life-long process. It is only by investing continuously in your intellectual capacities that you can hope to survive in the world of tomorrow.

Islam enjoins upon us and on every individual the maintaining of a balance between spiritual life and material well-being and to ensure that his or her material endeavours are under-pinned by the ethical principles of Islam. This balance between Din and Duniya entails not only the fulfilment of the individual’s spiritual obligation, but also the obligation to acquire knowledge and to use it for the benefit of others.

To all My spiritual children who are present here today, and to your families wherever they may be, I give My most affectionate loving blessings, for Barakat and the resolution of whatever difficulties you may be facing.

My brothers and sisters in Islam and other faiths should be assured that My deep and heartfelt prayers are with you for your peace, your unity, and for your happiness.

Khanavadan, Khanavadan, Khanavadan

Link to The Ismaili Audio on X

https://x.com/theismaili/status/2003798 ... hqfO552USg

Audio

https://open.spotify.com/episode/6v5fp9 ... 19874c4c68

https://podcasts.apple.com/us/podcast/m ... 0742567232

[mahebubchatur]

Farmans of the Imams:
Conveyed transmitted and disseminated by
Ḥujjats and Dāʿīs to Pīrs and today Contemporary Waʿezīn

Headnotes / Overview

1. This article traces the historical and ethical evolution of Ismaili guidance structures—from Ḥujjats and Dāʿīs during the Dawr al-Satr, through Pīrs after the Fatimid period, to contemporary ethical responsibilities of all murids.
2. It highlights the role of Farmans, the Ismaili Constitution, and the institutional transmission of guidance.
3. References include historical records, Farmans of Mawlana Hazar Imam, and scholarly works such as the Institute of Ismaili Studies publications.

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1. Dawr al-Satr (Era of Concealment of the Imams)

During the period when Ismaili Imams lived in concealment, the Imam appointed Ḥujjats and Dāʿīs to convey his Farmans, teachings, and authority to the community.
• Ḥujjats: Chief representatives and doctrinal authorities, acting as the Imam’s ḥujjah (proof) in a given region.
• Dāʿīs: Transmitted Farmans, organised communities, and conducted the daʿwa, ensuring continuity of faith and organisational structure.

Together, they were the institutional and spiritual bridge between the hidden Imam and the murids.

References:
1. Daftary, Farhad. The Ismailis: Their History and Doctrines. Cambridge University Press, 2007.
2. Halm, Heinz. Shiism. Edinburgh University Press, 1997.

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2. Fatimid Period (End of Concealment)

With the public manifestation of the Fatimid Imams, the classical daʿwa continued under direct Imamic guidance.
• Qāḍī al-Nuʿmān codified Ismaili Farmans, including law, doctrine, and ethics, under the visible authority of the Imam.

Reference:
3. Qāḍī al-Nuʿmān. Daʿāʾim al-Islām. Fatimid era.

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3. Post-Fatimid Period: Transition from Dāʿīs to Pīrs

After the decline of the Fatimid state, the centralised system of appointing Dāʿīs ended.

The Imam appointed Pīrs, particularly in the Nizari Ismaili tradition, to continue guidance:
• Role of the Pīr:
• Appointed by the Imam
• Focused on spiritual education, ethics, devotion, and internal strengthening of the Jamat
• Taught in local languages and cultural forms (e.g., gināns)
• Served communities geographically distant from the Imam
• Last widely recognised Pīr: Pīr Hasan Kabīr al-Dīn (15th century)
• After his time, the functions of the Pīr were gradually absorbed into the Imam’s authority, rather than continuing as a separate office.

References:
4. Daftary, Farhad. Ismaili Missions. I.B. Tauris, 1990.
5. Virani, Shafique N. The Ismailis in the Middle Ages. Oxford University Press, 2007.

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4. The Imam as the Complete Source of Divinely Ordained Farmans and Guidance

Following the absorption of the Pīrs’ functions:
• The Imam exercised full spiritual and temporal authority directly.
• Guidance previously delegated to Ḥujjats, Dāʿīs, and Pīrs was integrated into the Imamate.
• Today, guidance flows through:
• Farmans of the Imam
• Leaders appointed under the Ismaili Constitution
• Institutions, educational programs, and scholars
• Example: Institute of Ismaili Studies (IIS, 1977): established to preserve, research, and disseminate Ismaili teachings.

References:
6. Hazar Imam, Mawlana Shah Karim. Farmans including Diamond Jubilee, 2017–2018.
7. Institute of Ismaili Studies. Farmans and constitution About IIS. 1977–present.
8. The Ismaili https://x.com/chaturmahebub/status/2004 ... hqfO552USg

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5. Contemporary Ethic: Shared Responsibility (Diamond Jubilee, 2017–2018)

During the Diamond Jubilee, Mawlana Hazar Imam gave an open Farman emphasizing a contemporary ethical extension of daʿwa:
• Every murid is called by Imam to be a dāʿī to be an example or Ambassador
• Seek Farmans - knowledge of the faith
• Study and understand the Imam’s Farmans
• Live act and communicate Farmans - includes Ismaili values, ethics, and pluralism through conduct, service, and openness

This Farman is valid today

This is not a revival of formal daʿwa offices, but an ethical imperative vital for pluralism and communal continuity.

The Key

All murids share responsibility individually and collectively as one Jamat as dāʿīs, under their Bayah, while all authority to convey Farmans (the taʾwīl - Interpretation and taʿlīm - Teachings from Quran & Allah) remains with the Imam.

Reference:
8. Hazar Imam, Mawlana Shah Karim. “The fundamental principles and values of our faith have not changed…”
Nairobi, Kenya, August 27, 2025.

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6. Contemporary Missionaries: Waʿezīn
• Waʿezīn (Al-Waʿez): Educators and teachers who explain, contextualise, and disseminate the Imam’s Farmans.
• Operate under the Institute of Ismaili studies institutional Councils which are governed under Farmans which include the Ismaili Constitution

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[Admin]

There is no absorption of the position of Pir. Imam and Pir are distinct positions.

As withnessed by the Asal Dua, the Imam kept the position of Pir at times for Himself either his whole life or temporarily.

For example Mowlana Aga Ali shah stayed Pir and Imam at the same time for one year after becoming Imam 1881, but in the second year of his Imamat in 1882 AD, he left this status of Pir to Pir Shabuddin Shah. So the last 3 years Aga Ali Shah was Imam, not Pir. This has happened with many Imams.

[mahebubchatur]

A Fatimid-era context & perspective on Farmans which include the Faith, intellect, and pluralism

Clarifying Key Terms - All Farmans of all Imams are valid until a Farman is replaced by a later Farman by Imam of the time


In current discussions and writings by scholars — including those associated with the Institute of Ismaili Studies — terms such as
Ismaili, faith, theology, philosophy, interpretation, and school of thought are frequently used.

However, these terms are often not clearly defined, which can lead to confusion for readers who sincerely wish to understand the Ismaili Muslim faith, history & traditions

The explanations below offers a simple clarification of these terms, rooted particularly in the Fatimid era, a period of major significance in Ismaili history lessons and thought.

⸻

Ismaili Faith

Ismaili faith refers to the lived religious commitment of Ismaili Muslims: belief in One God, the Prophet Muhammad (peace be upon him), and allegiance to the living Imam as the bearer of continuous divine Light & guidance from the Quran & Allah

In the Fatimid period, faith was expressed not only through personal belief but through active participation in a just, ethical, and plural society under the Imam’s leadership driven by his divinely ordained authority from Allah

⸻

Ismaili Theology

Ismaili theology explains why Ismailis believe as they do. During the Fatimid era, theology centred on the principle that the Qur’an has both outer (ẓāhir) and inner (bāṭin) meanings, and that the Imam has the divine authority to interpret revelation and Allah’s will in accordance with time and context.


Works such as Daʿāʾim al-Islām by Qāḍī al-Nuʿmān articulated this theology systematically.

⸻

Ismaili Philosophy

Ismaili philosophy reflects the use of human intellect (`aql) to understand divine truth. Fatimid thinkers such as Hamid al-Din al-Kirmani and Nasir-i Khusraw integrated revelation with rational inquiry, science, and metaphysics. This tradition affirmed that faith and reason are complementary, not contradictory.

⸻

Ismaili Interpretation (Ta’wīl)

Ta’wīl is the esoteric interpretation of scripture and religious practice. In Fatimid thought, rituals were not rejected but deepened through inner meaning — for example, prayer signified not only physical worship but spiritual recognition of divine guidance. Ta’wīl ensured that religion remained spiritually alive rather than rigidly literal.

⸻

Ismaili School of Thought

The Ismaili school of thought represents the holistic tradition that integrates faith, theology, philosophy, ethics, governance, and education. Under the Fatimids, this was institutionalised through centres such as al-Azhar and the Dār al-ʿIlm, and through a structured daʿwa system that promoted learning across cultures and disciplines.

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The Fatimid Lesson on Pluralism

The rise and continuity of the Fatimid Empire for nearly two centuries was not accidental. It was grounded in actualised pluralism — not merely as an ideal, but as a lived reality. Diverse religious communities, intellectual traditions, and cultures were included within governance, scholarship, and public life.

This pluralistic mindset strengthened the empire politically, intellectually, and socially.

History also shows a recurring pattern seen in many civilisations: when pluralism gave way to exclusion, nepotism, and concentration of power, decline followed. This historical cycle is not only a matter of the past, but importantly a lesson for the present which has been used by His Highness to emphasise the learnings from the lessons of the Fatimid empire stating that today actualising pluralism is vital and a vital prerequisite for our existence and humanity today

⸻

Contemporary Relevance

The emphasis on pluralism as the solution and the priority goal and as a part of the Ismaili faith by Mawlana Imam Shah Karim (49th Imam) and now Mawlana Shah Rahim al-Husayni (50th Imam) is therefore not new.

It is deeply rooted in Ismaili history, especially the Fatimid experience, where faith, intellect, governance, and inclusion worked together to create a flourishing civilisation.

Understanding these terms clearly helps place contemporary discussions in their proper historical, intellectual, and ethical context.

His Highness the Aga Khan - Hazar Imam recently conveyed the following

On Pluralism

"Championing pluralism in our societies is not only the goal.
It is the solution.
Pluralism is the roadmap to bridging the schism between people and even institutions.»
- His Highness the Aga Khan Nov 2025


On Farmans and Authority of Imam’s Farmans

"The fundamental principles and values of our faith have not changed. We learn them from the Qur'an, from the example of Prophet Muhammad (may peace be upon him) and from the Farmans of the Imams."
Imam Shah Rahim al-Husayni (a.s.)
(Nairobi, Kenya, Aug. 27h
", 2025)

First Fatimid Imam

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Farman

““[The Imams] are the ones who uphold, on behalf of God, His truth and those who summon to him whoever desires to obey Him. He singled them out by the Imamat, which is the highest of the ranks below prophecy.”- Mawlana al-Qa’im. - The Ismaili

Imam Ali

Ali is the gate of my knowledge – the one who will explain to my community what I was sent to proclaim after I have gone. Loving him is faith… looking at him is mercy.
-Prophet Muhammad (PBUH) -Credit TheIsmaili

[mahebubchatur]

There is no absorption of the position of Pir. Imam and Pir are distinct positions.

As withnessed by the Asal Dua, the Imam kept the position of Pir at times for Himself either his whole life or temporarily.

For example Mowlana Aga Ali shah stayed Pir and Imam at the same time for one year after becoming Imam 1881, but in the second year of his Imamat in 1882 AD, he left this status of Pir to Pir Shabuddin Shah. So the last 3 years Aga Ali Shah was Imam, not Pir. This has happened with many Imams.

Thank you for the clarification regarding the distinction between the positions of Imam and Pir. I appreciate you taking the time to explain that these are distinct roles, and that historically Imam has, at certain times, retained the function of Pir either temporarily or for the duration of his life, as reflected for example in the Asal Du‘a.

Your example of Mawlana Aga Ali Shah (Imam Hasan Ali Shah) is helpful in illustrating this point — namely, that he initially held both roles and later delegated the Pir function to Pir Shamsuddin Shah, while remaining Imam. This does seem consistent with earlier periods in Ismaili history where the Imam, as holder of ultimate divinely ordained authority, conveyed in Farmans, whether the Pir function was retained personally or delegated or entrusted to another.

My interest is precisely to deepen understanding of why at certain moments in history — including the period of Imam Hasan Ali Shah (Aga Khan I) and subsequently Imam Sultan Muhammad Shah (Aga Khan III) — the title and function of Pir were retained by the Imam, and how this relates to context, guidance, and the needs of the Jamat at the time. There is a distinction on the role of Pir delegated by the Imam to others as in the Past to Pirs who taught through also Ginans which Imams have confirmed are Farmans too

I hope that going forward there can be further historical and scholarly clarification on this subject, as it would add depth to our understanding of continuity, authority, and institutional evolution within the Ismaili tradition.

Thank you again for engaging constructively on this important topic.

[mahebubchatur]

Farmans of the Imams:
Conveyed transmitted and disseminated by
Ḥujjats and Dāʿīs to Pīrs and today Contemporary Waʿezīn

Headnotes / Overview

1. This article traces the historical and ethical evolution of Ismaili guidance structures—from Ḥujjats and Dāʿīs during the Dawr al-Satr, through Pīrs after the Fatimid period, to contemporary ethical responsibilities of all murids.
2. It highlights the role of Farmans, the Ismaili Constitution, and the institutional transmission of guidance.
3. References include historical records, Farmans of Mawlana Hazar Imam, and scholarly works such as the Institute of Ismaili Studies publications.

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1. Dawr al-Satr (Era of Concealment of the Imams)

During the period when Ismaili Imams lived in concealment, the Imam appointed Ḥujjats and Dāʿīs to convey his Farmans, teachings, and authority to the community.
• Ḥujjats: Chief representatives and doctrinal authorities, acting as the Imam’s ḥujjah (proof) in a given region.
• Dāʿīs: Transmitted Farmans, organised communities, and conducted the daʿwa, ensuring continuity of faith and organisational structure.

Together, they were the institutional and spiritual bridge between the hidden Imam and the murids.

References:
1. Daftary, Farhad. The Ismailis: Their History and Doctrines. Cambridge University Press, 2007.
2. Halm, Heinz. Shiism. Edinburgh University Press, 1997.

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2. Fatimid Period (End of Concealment)

With the public manifestation of the Fatimid Imams, the classical daʿwa continued under direct Imamic guidance.
• Qāḍī al-Nuʿmān codified Ismaili Farmans, including law, doctrine, and ethics, under the visible authority of the Imam.

Reference:
3. Qāḍī al-Nuʿmān. Daʿāʾim al-Islām. Fatimid era.

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3. Post-Fatimid Period: Transition from Dāʿīs to Pīrs

After the decline of the Fatimid state, the centralised system of appointing Dāʿīs ended.

The Imam appointed Pīrs, particularly in the Nizari Ismaili tradition, to continue guidance:
• Role of the Pīr:
• Appointed by the Imam
• Focused on spiritual education, ethics, devotion, and internal strengthening of the Jamat
• Taught in local languages and cultural forms (e.g., gināns)
• Served communities geographically distant from the Imam
• Last widely recognised Pīr: Pīr Hasan Kabīr al-Dīn (15th century)
• After his time, the functions of the Pīr were gradually absorbed into the Imam’s authority, rather than continuing as a separate office.

References:
4. Daftary, Farhad. Ismaili Missions. I.B. Tauris, 1990.
5. Virani, Shafique N. The Ismailis in the Middle Ages. Oxford University Press, 2007.

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4. The Imam as the Complete Source of Divinely Ordained Farmans and Guidance

Following the absorption of the Pīrs’ functions:
• The Imam exercised full spiritual and temporal authority directly.
• Guidance previously delegated to Ḥujjats, Dāʿīs, and Pīrs was integrated into the Imamate.
• Today, guidance flows through:
• Farmans of the Imam
• Leaders appointed under the Ismaili Constitution
• Institutions, educational programs, and scholars
• Example: Institute of Ismaili Studies (IIS, 1977): established to preserve, research, and disseminate Ismaili teachings.

References:
6. Hazar Imam, Mawlana Shah Karim. Farmans including Diamond Jubilee, 2017–2018.
7. Institute of Ismaili Studies. Farmans and constitution About IIS. 1977–present.
8. The Ismaili https://x.com/chaturmahebub/status/2004 ... hqfO552USg

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5. Contemporary Ethic: Shared Responsibility (Diamond Jubilee, 2017–2018)

During the Diamond Jubilee, Mawlana Hazar Imam gave an open Farman emphasizing a contemporary ethical extension of daʿwa:
• Every murid is called by Imam to be a dāʿī to be an example or Ambassador
• Seek Farmans - knowledge of the faith
• Study and understand the Imam’s Farmans
• Live act and communicate Farmans - includes Ismaili values, ethics, and pluralism through conduct, service, and openness

This Farman is valid today

This is not a revival of formal daʿwa offices, but an ethical imperative vital for pluralism and communal continuity.

The Key

All murids share responsibility individually and collectively as one Jamat as dāʿīs, under their Bayah, while all authority to convey Farmans (the taʾwīl - Interpretation and taʿlīm - Teachings from Quran & Allah) remains with the Imam.

Reference:
8. Hazar Imam, Mawlana Shah Karim. “The fundamental principles and values of our faith have not changed…”
Nairobi, Kenya, August 27, 2025.

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6. Contemporary Missionaries: Waʿezīn
• Waʿezīn (Al-Waʿez): Educators and teachers who explain, contextualise, and disseminate the Imam’s Farmans.
• Operate under the Institute of Ismaili studies institutional Councils which are governed under Farmans which include the Ismaili Constitution

https://x.com/chaturmahebub/status/2004 ... hqfO552USg

https://x.com/chaturmahebub/status/2004 ... hqfO552USg

https://x.com/chaturmahebub/status/2004 ... 90197?s=12

Concealment (Satr), Imamat Continuity, and the Role of Daʿis – A Clarification

First Concealment: Pre-Fatimid (c. 874–909 CE | ~35–40 years)

This concealment was strategic, not an absence of the Imam. The Imams were physically hidden for protection, while divine spiritual and material guidance continued through appointed Daʿis, in line with the Imam’s authority.

Imams in this period:
• Imam ʿAbd Allah al-Akbar
• Imam Ahmad al-Wafi
• Imam Muhammad al-Taqi
• Imam ʿAbd Allah al-Mahdi (appeared publicly in 909)

This period ended when Imam al-Mahdi founded the Fatimid state, making the Imamat publicly manifest.

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Second Turning Point: After 1130 CE

Following the death of Imam al-Āmir bi-Ahkam Allah:
• In the Tayyibi (Mustaʿli) tradition, Imam al-Tayyib entered long-term concealment and authority passed to the Daʿi al-Mutlaq.
• In the Nizari Ismaili tradition, there was no 40-year or long concealment; the Imamat continued openly through the Nizari line (Cairo to Alamut). A brief, tactical concealment occurred only after the fall of Alamut (c. 1256–1264), after which Imam Shams al-Din Muhammad re-emerged.

⸻

Daʿis, Missionaries, and Waʿezin
• During concealment, Daʿis were formally appointed representatives of the Imam, transmitting his Farmans, guiding murids, and organising the community.
• With a manifest, living Imam, the authoritative role of the Daʿi in the Nizari tradition gradually evolved into missionaries, and today Waʿez / Waʿezin, whose role is education and explanation of Farmans and Faith, not the exercise of doctrinal divine authority.
• The Imam delegates authority to Mukhis and Kamadias as his representatives for each Jamat and Jamatkhana, overseeing congregational prayers and related religious rites and ceremonies.
• This reflects Farman-based guidance: authority rests with the Imam, who may delegate functions, but does not divest his divine authority to any one.

⸻

Key (Farman-aligned)

Concealment never meant absence. In every period, the Imam remained ever-present, guiding murids through Farmans, directly or via appointed representatives, affirming the uninterrupted continuity and eternal presence of the Imam.

[mahebubchatur]

Fatimid Imams Farmans & Pluralism - including

Mawlana al-Muʿizz li-Din Allah (AS)
14th Ismaili Imam-Caliph & Founder of Fatimid Cairo

The Fatimid Empire: Governance Guided by the Imams’ Farmans and Practised through Pluralism Across the whole Society and communities

In their Farmans, Imams recently -have repeatedly instructed murids to learn from history and to correct past mistakes. This reflection is offered in that spirit, drawing upon the lived experience of the Fatimid period as a practical and ethical model.

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1. Historical Context

Under the guidance of the Fatimid Imams—from Imam al-Mahdi (AS), the 11th Imam, through Imam al-Mansur (AS), Imam al-Muʿizz li-Din Allah (AS), and Imam al-ʿAziz (AS)—the Fatimid state flourished socially, economically, intellectually, and politically.

This flourishing was rooted in the divine Farmans of the Imams, which embedded pluralism as both state policy and lived social reality. Governance choices, institutional decisions, and public actions were guided by the collective good of all, reflecting values of integrity, justice, inclusion, participation, belonging, empathy, and responsibility.

Pluralism was not instinctive or incidental; it was intentional, taught learnt principled, and Farman-led & upheld

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2. Inclusive pluralistic Administration

Fatimid governance was distinctly inclusive and functioned through coordinated participation across society, including:
1. Daʿis and the Chief Daʿi – conveying spiritual guidance and sustaining ethical coherence
2. Government officials and Vazirs – implementing policy, administration, and justice
3. Civil society and local leaders – contributing to education, administration, and community welfare through both bottom-up and top-down engagement

These actors operated within a pluralism-embracing mindset, aligning diverse perspectives to form a consensual, socially open governance framework. Participation, justice, and inclusive decision-making were not theoretical ideals but operational norms.

By practising pluralism consistently, the Fatimids translated ethical principles into concrete institutional actions, delivering collective and local benefit.

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3. Key Realities of Pluralism-Driven Governance

Pluralism was actualised to enable and inform choices through clear policies and social structures, including:
• Rights and protections for Sunnis, Christians, Jews, and non-Ismailis
• Freedom of religion alongside inclusive governance
• Senior state positions open to capable individuals regardless of faith
• Decentralised governance and diversification of authority
• Empowerment of local communities
• Emphasis on education for all
• Governance grounded in kindness, compassion, and empathy
• Justice for all and integrity in administration
• Policies directed toward the collective good, not narrow interests

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4. Ethical and Social Significance

These practices demonstrate that values such as integrity, justice, compassion, and empathy were not aspirational slogans but actualised outcomes, made possible because pluralism was the governing mindset and ethical framework.

The Fatimid experience shows that pluralism is both an ethic and a practice—a foundational requirement for sustainable, inclusive governance. This is the same principle that Hazar Imam continues to emphasise today as essential for modern community life and institutions.

⸻

5. Broader Impact and Contemporary Relevance

Pluralism permeated family life, education, society, the economy, and politics, and was a central reason for the Fatimid state’s resilience and success. By embedding pluralism in the social mindset at every level, the Fatimid Imams created an ethical, confident, and prosperous empire & civilisation—demonstrating the enduring relevance of the Imams’ Farmans & pluralism across time. A lesson to learn from and the insights and foresights to share & uphold in Divinely ordained Farmans which are conveyed by the ever present Imams for the benefit of all.

Recent Farmans continue to urge reflection on historical lessons and the actualisation of pluralism in practice, not merely in language.

Two of the many Farmans

"Championing pluralism in our societies is not only the goal.
It is the solution.
Pluralism is the roadmap to bridging the schism between people and even institutions.»
- His Highness the Aga Khan Nov 2025

"Leadership everywhere must continually work to ensure that pluralism, and all its benefits, become top global priorities."
His Highness the Aga Khan
21 February 2016

⸻

Contemporary References (Video Clips)

Hazar Imam Shah Karim – Learning from Historical Lessons (Fatimid context):
https://x.com/chaturmahebub/status/1357 ... 58/video/1

The Ismaili / IIS – Pluralism and the Fatimid Legacy:
https://x.com/TheIsmaili/status/2005972 ... 99/video/1

Additional reflections and historical insights:
https://x.com/chaturmahebub/status/1948475034726695214
https://x.com/chaturmahebub/status/1880274034287604080

[mahebubchatur]

15th #Ismaili Fatimids d Imam Mawlana al-Aziz:

Fatimid Caliphate was at its height—North Africa, Egypt, the Hijaz, Syria & Palestine; established Al-Azhar University & Library.

Link to Farmans and Vaziers at the time

https://x.com/chaturmahebub/status/2006 ... hqfO552USg


After Imam Al Moiz the viziers gradually seized control over state resources & power, & sidelined the Imam.

The lessons

Decline of Fatimid Caliph and Imam’s Farmans & Authority: Viziers and Military shift & Takeover

The Fatimid Caliphate, under the guidance of the Ismaili Imam-Caliphs, was balanced spiritual and temporal authority, with the Imam’s leadership integral to both governance and the faith of the Jamat.

This flourished until Imam Al Aziz 15th Imam who was fully supported by the Vazirs Dais and the military.

After him, Over time, as the following list of viziers shows, power was gradually and intentionally shifted from the Imam to Vaziers & military leaders driven by personal self-interest and greed. This change undermined the Imam’s authority, allowed division factionalism materialism and elite influence to grow, and ultimately culminated in the end of Fatimid rule in 1171.

The Imam at that time was Mawlana Abū Muḥammad ‘Abd Allāh ibn al-Mustansir-sir-Bi-Allah

By sharing the following list, readers can understand the historical dynamics, the gradual exclusion of the Imam and His Farmans from governance, and the profound consequences this had on both the state and the socio economic & spiritual life of the communities - The Majority were Sunni.

These lessons remain vital today—to recognize the importance of responsive leadership, transparent governance, and the safeguarding of Farmans, resources, and the Constitution—and to ensure that the mistakes of the past are not repeated, as emphasized by Mawlana Hazar Imam.


Timeline of Key Viziers Leading to the End of Fatimid Rule by Ismaili Imams

From the late 11th century onward, the authority & power of the Fatimid Caliph-Imam, once shared, upheld, and respected, was gradually taken over usurped & shifted into the hands of viziers and military leaders pursuing their own interests:

• Badr al-Jamali (1073/74–1094) — military strongman; became de facto ruler, reducing the caliph’s authority.
• Al-Afdal Shahanshah (1094–1121) — son of Badr; powerful vizier under several caliphs.
• Al-Maʾmun al-Bataʾihi (1121–1125) — chief official after Al-Afdal’s death.
• Kutayfat (1130–1131) — briefly seized power, interrupting caliphal authority.
• Abu’l-Fath Yanis (1131–1132) — Armenian military vizier; foreign mercenary influence.
• Ridwan ibn Walakhshi (1137–1139) — vizier and commander under al-Hafiz.
• Ibn Masal (1149–1150) — short-term vizier; killed in battle amid factional struggles.
• Al-Adir ibn al-Sallar (1149–1153) — military vizier; murdered in court intrigues.
• Abbas ibn Abi al-Futuh (1153–1154) — vizier who assassinated Caliph al-Zafir; killed soon after.
• Talaʾi ibn Ruzzik (1154–1161) — last strong vizier who briefly stabilised the state.
• Ruzzik ibn Talaʾi (1161–1163) — his son; assassinated amid factional strife.
• Shawar (1163–1169) — vizier navigating Crusader and Zengid alliances; state politically vulnerable.
• Shirkuh (1169) & Salah ad-Din (Saladin) (1169–1171) — military leaders who irreversibly undermined Fatimid rule, with Saladin ultimately abolishing the Ismaili Imam caliphate in 1171.

Summary

By the mid-12th century, the Fatimid Imam-Caliph retained spiritual authority only, while political and military power was dominated by viziers and generals pursuing personal gain. Combined with factionalism and reliance on mercenary forces, this shift, driven by the viziers, led to the collapse of Fatimid rule by the Ismaili Imams and the rise of Saladin’s Sunni Ayyubid state, permanently altering the political landscape and undermining the pluralistic balance of the empire.

[swamidada786]

15th #Ismaili Fatimids d Imam Mawlana al-Aziz:
From the late 11th century onward, the authority & power of the Fatimid Caliph-Imam, once shared, upheld, and respected, was gradually taken over usurped & shifted into the hands of viziers and military leaders pursuing their own interests:

• Badr al-Jamali (1073/74–1094) — military strongman; became de facto ruler, reducing the caliph’s authority.
• Al-Afdal Shahanshah (1094–1121) — son of Badr; powerful vizier under several caliphs.
• Al-Maʾmun al-Bataʾihi (1121–1125) — chief official after Al-Afdal’s death.
• Kutayfat (1130–1131) — briefly seized power, interrupting caliphal authority.
• Abu’l-Fath Yanis (1131–1132) — Armenian military vizier; foreign mercenary influence.
• Ridwan ibn Walakhshi (1137–1139) — vizier and commander under al-Hafiz.
• Ibn Masal (1149–1150) — short-term vizier; killed in battle amid factional struggles.
• Al-Adir ibn al-Sallar (1149–1153) — military vizier; murdered in court intrigues.
• Abbas ibn Abi al-Futuh (1153–1154) — vizier who assassinated Caliph al-Zafir; killed soon after.
• Talaʾi ibn Ruzzik (1154–1161) — last strong vizier who briefly stabilised the state.
• Ruzzik ibn Talaʾi (1161–1163) — his son; assassinated amid factional strife.
• Shawar (1163–1169) — vizier navigating Crusader and Zengid alliances; state politically vulnerable.
• Shirkuh (1169) & Salah ad-Din (Saladin) (1169–1171) — military leaders who irreversibly undermined Fatimid rule, with Saladin ultimately abolishing the Ismaili Imam caliphate in 1171.

Chaturji, only Badr al Jamali and to some extent Afdal became powerful at the end of the Caliphat of Imam Mustansirbillah. After the demise of Imam Mustansirbillah Musta'liyyan came into power with help of Badr al Jamali. Rest of viziers or military commanders from al Bata'hi to Sherkuh non served Ismaili Nizari Imams. They had nothing to do with Nizaris. Musta'liyyans became weak and were defeated by Ayubids in 1171.