Farmans and Hadiths - Understanding, Sharing and Need

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Farman published by The Ismaili

“Know that this Imamat is a reality [which] will never cease, change or be altered. It will continue forever to be transmitted through the progeny of our lords. It will never leave them, whether in form, meaning or reality."

- Mawlana Hasan Ala Dhikrihi al-Salam

https://x.com/theismaili/status/2010290 ... hqfO552USg

https://x.com/chaturmahebub/status/2009 ... hqfO552USg

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The Declaration - Farman of Qiyāma at Alamūt (1164)

A Farman by Imam Hasan ‘alā dhikrihi al-salām - One of the most important Farmans in the Ismaili Faith & history since Prophet Mohammed

Imam Hasan ‘alā dhikrihi al-salām declared Qiyāma (Qiyāmat-i Buzurg / Qiyāmat al-Qiyāma) — one of the most profound and consequential Farmans in Ismaili history.

This declaration represents one of the most important Farmans conveyed by an Ismaili Imam since the time of the Prophet Muhammad (PBUH).

Mawlana Hasan ‘alā dhikrihi al-salām conveyed this milestone Farman declaring Qiyāma — the inauguration of a new era of spiritual resurrection and unveiled divine truth. He continued guiding the Ismaili community as Imam and assumed the functions of Chief Dā‘ī and Ḥujjat (Proof of God).

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The Farman – The Declaration

Quote:

“Rise for the day of Qiyama has arrived it’s long predicted signal has now come through the queue of all the queue has arrived today. Proofs and signals are no longer needed today. Divine knowledge depends no more on revelations speeches or act of worshipping today Today and species signs and symbols all have come to their final and ultimate goal. He who has contemplated with his own eyes the divine press essence in person he has contemplated with his own eyes the totality of the divine signs and revelations whereas who show you it outwardly only through the names and attributes he knew in fact the reverse side of you still obscured with a veil you the inhabitants of the worlds you are Jinns men & angels know that Mawlana is the resurrector - Qiyam al Qiyâmat, he is the Lord of the old beings and everything in existence. He is the absolute Lord free from names, attributes and limits because he is all transcending in the sense that no description encompasses him no place is empty of him no limit can be attributed to him. Nothing is hidden from him because he is everywhere he has opened up the door of the his mercy and because of his mercy every being is seeing hearing speaking living for eternity it is therefore the duty of all to glorify him and thank him even though by his essence he is all knowing and glorious”

Unquote

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Date and Place of the Declaration

This Farman was conveyed and proclaimed by:

“Imam ‘alā dhikrihi al-salām
In the middle of the month of Ramadhān
At Alamūt
8 August 1164 some date is 15 August 1164 - 17th Day of Ramadan

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Sources and Publication

“The Farmān published in French by Henry Corbin,
the Qiyâmat al-Qiyâmat,
the Universal ‘Huitième Centenaire d’Alamût’, 1965, pp. 299–300”

(“Qiyâmat by Imam in the presence of His murīds — free adaptation from French by Nargis Mawjee; different regions assembled for the darbār. For the French version, see Endnotes.”)

Links below

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Subsequent Farmans

After this declaration, Imam ‘alā dhikrihi al-salām made two further Farmans, both beginning with the words:

“Naḥnu l-ḥāḍirūn al-mawjūdūn”

“We are always living, manifest, and present.”

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The Celebration of ‘Idd al-Alamūt

After the ceremony, the Imam invited the jamā‘at to celebrate ‘Idd al-Alamūt.

It is reported that following the ceremony and Farman-sermon, Imam Hasan joined the assembled community to break the fast, amidst mutual congratulations and celebration. Shortly thereafter, he dispatched his deputies to Ismaili communities in Quhistān and Syria to conduct similar ceremonies and to recite the sermon.

From this point onward, the Nizārī Ismaili communities acknowledged Hasan as their Caliph, Imam, and Qā’im, and the 17th of Ramadān came to be observed annually as the Festival of Resurrection (Qiyāma).

The Imam’s exalted spiritual rank was further recognised through the honorific title ‘alā dhikrihi al-salām — “upon whose mention be peace.”

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What Does Qiyāma Mean in Ismaili Spirituality?

In Ismaili spirituality, Qiyāma is not understood as a physical end of time, but rather as illumination — a profound spiritual awakening of the human intellect and soul through the Farmans of the Imams, grounded in the Qur’an and the Will of Allah.

It signifies a reality in which relative outward forms are understood as part of unveiled inner realities, and where symbols, rituals, and external signs culminate in the direct recognition of divine truth, as guided by the Imam’s Farmans the source of which is Quran & Allah’s will

Links

https://www.bloomsburycollections.com/m ... 3-chapter6


https://x.com/chaturmahebub/status/2009 ... hqfO552USg

http://www.ismaili.net/source/1164-08-0 ... ion-fr.pdf

https://www.facebook.com/IsmailiHeritag ... 420672728/

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Uk Didar 3 Feb 2026 summary of Farman

viewtopic.php?p=75522#p75522

Consolidated summasr of Farmans from 4 Feb 2025 to December 2025

viewtopic.php?p=75149#p75149

Goals and legacy on 4 Feb 2025

https://x.com/chaturmahebub/status/2019 ... hqfO552USg

The above will be helpful for those who wish to study or know and understand what Hazar Imam has asked the Jamat and Leaders to do since 4 Feb 2025 in the first year & Imamat Day

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Uk Didar 3 Feb 2026 summary of Farman

viewtopic.php?p=75522#p75522

Consolidated summasr of Farmans from 4 Feb 2025 to December 2025

viewtopic.php?p=75149#p75149

Goals and legacy on 4 Feb 2025

https://x.com/chaturmahebub/status/2019 ... hqfO552USg

The above will be helpful for those who wish to study or know and understand what Hazar Imam has asked the Jamat and Leaders to do since 4 Feb 2025 in the first year & Imamat Day

Summary of Talika - Farman of Mawlana Hazar Imam – Dated 1 February 2026 - Issued 4 Feb 2026


Mawlana Hazar Imam calls upon the Jamat to:
• Uphold and live the Farmans through the highest ethical standards in personal, professional, and community life.
• Support and stand with leaders and volunteers who consistently demonstrate the Farmans through ethical, transparent, and accountable conduct, recognising that only such service strengthens the unity and integrity of the Jamat.
• Engage with Jamat institutions by actively upholding and sharing the Farmans in practice, thereby fostering and sustaining a culture of trust, accountability, and ethical behaviour at all levels.
• Embrace forthcoming adjustments to Tariqah practices, as guided by the Imam, with patience, discipline, and understanding.
• Foster warm, respectful, and welcoming relationships within wider society, reflecting the values of our faith.
• Remain united in prayer, resilience, and service, especially in times of change or uncertainty.
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Purpose & Context

This Farman marks the completion of Mawlana Hazar Imam’s first year as the 50th Imam. It offers spiritual blessings, reflection, gratitude, and guidance for the ethical and institutional life of the Jamat.

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Spiritual Blessings & Remembrance

Mawlana Hazar Imam conveys his affectionate and loving blessings, together with prayers for the health, spiritual happiness, and ease of all murids worldwide. He offers prayers for the souls of departed murids and remembers with deep gratitude his father, the 49th Imam, honouring his lifelong service to the Jamat and to humanity.

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Leadership, Volunteers & Continuity

The Imam expresses appreciation for those leaders and volunteers whose ethical service ensured continuity and stability during the transition, enabling Jamat and AKDN institutions to continue their important work. He acknowledges with gratitude the dedication of volunteers who have supported and organised his visits globally.

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Institutional Recognition & Global Engagement

During the past year, the Institution of the Ismaili Imamat has been formally recognised through agreements with Mozambique, France, and Kenya, with an agreement with the United Kingdom anticipated. This recognition reflects the longstanding positive contribution of the Jamat and enables deeper partnerships in service and development.

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Engagement with the Jamat

Visiting the Jamat has brought Mawlana Hazar Imam great joy. He looks forward to continued engagement with the Jamat in the years ahead and is deeply moved by the love and affection expressed by murids worldwide.

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Tariqah Practices

Following a review of the Tariqah, adjustments to rites and practices will be introduced gradually and in phases, under the guidance of the Tariqah Boards, beginning in the coming months.

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Ethical Conduct & Social Responsibility

The Imam strongly reiterates that ethical conduct, integrity, and respectful engagement with others are central to living the Farmans and sustaining the moral standing of the Jamat.

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Prayers for Peace & Security

Recognising instability in certain regions, the Imam offers prayers for peace, harmony, safety, and security for all members of the Jamat.

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Closing Blessings

Special blessings are conveyed to Jamats across the United Kingdom and Europe, with acknowledgement of all offerings submitted. Mawlana Hazar Imam reaffirms that the Jamat remains always in his heart, thoughts, and prayers.

Full Message - Talika

1 ST FEBRUARY 2026
TRANSMITTED BY EMAIL

THE PRESIDENT AND MEMBERS
HIS HIGHNESS PRINCE AGA KHAN SHIA IMAMI
ISMAIL! COUNCIL FOR THE UNITED KINGDOM
LONDON

MY DEAR PRESIDENT AND MEMBERS,

AS WE MARK THE COMPLETION OF MY FIRST YEAR AS YOUR 50TH IMAM, I CONVEY TO EACH AND EVERY ONE OF MY MURIDS WORLDWIDE, MY AFFECTIONATE LOVING BLESSINGS, AND MY PRAYERS FOR YOUR
GOOD HEALTH, SPIRITUAL HAPPINESS AND MUSHKIL-ASAN.

I GIVE MY BEST LOVING BLESSINGS FOR THE SOULS OF MY RUHANI SPIRITUAL CHILDREN, AND I PRAY FOR THE ETERNAL PEACE AND REST OF THEIR SOULS.

I HAVE BEEN DEEPLY TOUCHED BY THE MESSAGES OF CONGRATULATIONS RECEIVED FROM AROUND THE WORLD.

ON THIS DAY, I THINK OF MY FATHER AND OUR 49TH IMAM. WE ALL MISS HIM DEARLY, AND ARE FULL OF GRATITUDE
AND ADMIRATION FOR ALL THAT HE DID FOR THE JAMAT AND HUMANITY DURING HIS LIFETIME.

I AM VERY GRATEFUL TO ALL MY LEADERS AND VOLUNTEERS WHO HAVE ENSURED THAT THE TRANSITION THIS PAST YEAR HAS BEEN SMOOTH AND
EFFECTIVE, AND THAT THE IMPORTANT WORK OF OUR INSTITUTIONS, BOTH JAMATI AND AKDN, HAS CONTINUED.
DURING THE YEAR, THE INSTITUTION OF THE ISMAIL! IMAMAT HAS BEEN RECOGNISED IN AGREEMENTS WITH MOZAMBIQUE, FRANCE, AND KENYA.

INSHALLAH, DURING MY VISIT TO LONDON, WE WILL ALSO ENTER AN AGREEMENT WITH THE UNITED KINGDOM.
I AM MOST GRATEFUL FOR THE RECOGNITION AND WARM RECEPTION I HAVE RECEIVED FROM SENIOR GOVERNMENT OFFICIALS AND CIVIL SOCIETY LEADERS DURING MY TRAVELS. THIS IS DUE TO THE GOOD STANDING OF MY
JAMAT AND THE POSITIVE WORK OF OUR INSTITUTIONS OVER MANY DECADES. THIS RECOGNITION IS NOT FOR ITS OWN SAKE, BUT SO THAT WE CONTINUE TO BUILD DEEP AND ENDURING FRIENDSHIPS THAT ENABLE US
TO CONTRIBUTE TO THE DEVELOPMENT OF THE COUNTRIES IN WHICH THE JAMAT RESIDES.

VISITING MY JAMAT HAS BROUGHT ME GREAT JOY, AND I LOOK FORWARD TO CONTINUING MY VISITS THIS YEAR, AND IN THE YEARS AHEAD, TO MEET MY .!AMAT. THE LOVE AND AFFECTION YOU HAVE EXPRESSED TOWARDS ME
HAS BEEN PROFOUNDLY MOVING. I CONVEY MY BEST LOVING BLESSINGS TO THE THOUSANDS OF VOLUNTEERS WHO HAVE WORKED TIRELESSLY TO ORGANISE MY VISITS.

I HAVE REVIEWED THE RITES AND PRACTICES OF OUR TARIQAH, AND I WILL BE INSTRUCTING THE TARIQAH BOARDS TO INTRODUCE ADJUSTMENTS TO
THESE RITES AND PRACTICES IN A GRADUAL AND PHASED MANNER; THEY WILL START TO BE IMPLEMENTED IN THE COMING MONTHS.

IN MY FARMANS, I HAVE REMINDED MY JAMA T ABOUT THE IMPORTANCE OF MAINTAINING THE HIGHEST ETHICAL STANDARDS IN EVERYTHING THAT YOU DO, AND OF SUSTAINING WARM AND WELCOMING RELATIONSHIPS
WITH ALL MEMBERS OF THE SOCIETIES IN WHICH YOU LIVE.

I UNDERLINE THIS MESSAGE TO YOU TODAY.

SOME COUNTRIES IN WHICH OUR .!AMAT LIVES CONTINUE TO FACE INSTABILITY AND UNPREDICTABILITY. I SEND MY BLESSINGS AND PRAYERS FOR PEACE AND HARMONY, AND FOR THE SAFETY AND SECURITY OF ALL MY JAMAT.

I SEND MY MOST AFFECTIONATE LOVING BLESSINGS TO ALL MY SPIRITUAL CHILDREN OF MY UNITED KINGDOM, AUSTRIA, DENMARK, FINLAND, GERMANY, ITALY, IRELAND, THE NETHERLANDS, NORWAY, POLAND AND
SWEDEN JAMAT, AND I ACKNOWLEDGE AND GIVE BLESSINGS FOR ALL THE OFFERINGS SUBMITTED ON THIS OCCASION.
MY JAMAT IS ALWAYS IN MY HEART, IN MY THOUGHTS AND IN MY PRAYERS, AND I SEND MY BEST, BEST LOVING BLESSINGS TO YOU ALL.

YOURS AFFECTIONATELY,
AGA KHAN

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Youth Didar – London, 2 February 2026
Farman Guidance and Calls to Action

The following is a testimony received from a youth attendee regarding the Farman delivered by Mawlana Hazar Imam at the Youth Mulaqat in London on 2 February 2026.

From the full testimony below, I have drawn out key calls to action given by Hazar Imam. These reflect the guidance conveyed during the Mulaqat and highlight the sacred Farmans for personal, spiritual, and communal life.

We look forward to receiving the copies of the Farman from the leadership and eagerly await their circulation.
In the meantime, the following extracted calls to action are shared as Imam wished to assist the Jamat in actioning & reflecting upon and to implementing the Farmans

Core Calls to Action (2 February 2026, London)

1. Take Education Seriously
Prioritise your education and make thoughtful career choices that will strengthen your future and allow you to serve society.
2. Live Your Bay’ah Consciously
Remember your permanent spiritual bond with the Imam. Keep that relationship alive through awareness, loyalty, and action.
3. Nourish the Soul
Just as the body needs food, the soul needs remembrance of Allah. Pray regularly, attend Jamatkhana when possible, and use the Tasbeeh to remember Allah.
4. Read and Understand the Farmans
When received, study the Farmans carefully. Reflect on them and apply them in daily life.
5. Step Out of Your Comfort Zone
Embrace challenges. Do not avoid difficulty. Growth, strength, and resilience come from taking on hard tasks.
6. Respect and Learn from the Elderly
Value their experience. Care for them with gratitude and humility, recognising their sacrifices.
7. Stay Grounded in Faith-Centred Living
Let your life revolve around faith. Keep ethics and values — kindness, generosity, humility — central to who you are.
8. Strengthen Real-World Connections
Be cautious about social media’s distractions. Build meaningful, in-person relationships within the Jamat and beyond.
9. Understand Your Heritage
Learn about your own culture and history, and how it fits within the broader Ismaili tradition and global Jamat.
10. Be a Source of Support for Others
Be “a shoulder” for someone in difficulty. Contribute to unity and care within the community.
11. Strive for Happiness and Positivity
Live with joy and gratitude. Your happiness strengthens the Jamat.

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Full Testimony

*Youth Mulaqat 2*
*Highlights and Key Guidance* (from a youth attendee)

Hazar Imam had a morning session with Youth (mostly London based). I was in the afternoon session (mostly Youth outside London). Hazar Imam had left the venue (Ismaili Center) after the morning session.

He returned in the evening to grace a Youth Mulaqat to the second group and the institutional reception. The Mulaqat was held in the Prayer Hall of the Ismaili Centre in London. For the morning session, Hazar Imam arrived earlier, but for the afternoon session, he was a bit late from schedule. The youth were very energetic and warmly welcomed Mawlana Hazar Imam with Salwat.

Hazar Imam entered the building and Salwat Recitation started. He was received by Jamati leaders after which he made his way upstairs to his room. After a while, Hazar Imam made his way to the Prayer Hall, where the Youth Jamat was desperately waiting for him. Outside the hall, He waved the volunteers in the cloakroom and shoe area.

Student Mukhi Kamadiya welcomed Mawlana Hazar Imam outside the prayer hall (we could see on the screens). And the next moment, Khudavind was walking amongst us all the way to the stage at the front. Hazar Imam's walking pace was fast, as he was on the stage in just a minute (or at least I felt so). Also the prayer Hall is not so big, so there was a very small distance from the entrance to the stage.

While Khudavind was walking through the Hall, Salwat Recitation continued aloud, until he sat on his Takht.

After he sat, Devotional Recitations were done from South Asian, Syrian and Persian traditions. After this Khudavind Imam-e-Zaman graciously made a Farman to us. Below are key points (in random order)

Hazar Imam was in a very Jolly mood and cracked jokes a couple of times.

He started Farman with: "My Dearest Jamat". He graciously wished us *Good Afternoon*. He gave blessings for Mushkil Aasan, Good Health, Success and Happiness and Barakaat, and said Khanavadan.

Hazar Imam said in the beginning of his Farman, that as our Imam, he is very much concerned about our education. Then he jokingly said that it's sometimes good to be able to skip school for a couple of days and he knows it very well being a father .

* He said that he is very happy to be with the young members of the Jamat. When he sees us youth, he sees the future of the Jamat in our generation and the future ones.
* Hazar Imam spoke about Bayah. He said that each one of us has a permanent spiritual bond with our imam. He cares for us and loves us and wants us to know that we are always in his heart, in his thoughts and in his prayers.
*
* He said that meeting with youth in prayer hall of Ismaili centre is very meaningful to him. Whenever we return to this space or any other Jamatkhana, it will remind us of this special meeting with Imam.
* He advised to make good career choices which will help us throughout our lives.
* He wants his spiritual children to be happy and told us to smile. It makes him happy if the Jamat is happy.
* Hazar Imam spoke of global conflict and said that he anticipates that it will continue for some time. He prayed for the peaceful and equitable resolution of conflicts
* Hazar Imam spoke about the status and respect the elderly in the Jamat deserve. He said to learn from their experience. Their experience is invaluable and nowhere else to be found. He said sometimes we take them for granted and think that they hardly know how the world today works (and joked that wish his children would understand this ).
* Hazar Imam advised us to step out of our comfort zone and take on tasks which are difficult but will make you stronger. He said: Don't give up on something because it is hard. Take on challenges, they make you strong.
* He reminded the youth Jamat that they are here in the UK and Ireland because someone stepped out of their comfort zone - parents, grandparents or perhaps great grandparents. We should treat them with respect and care for them as they did when we were young.
* Hazar Imam told us to learn about the mosaic of different traditions of Jamat. Learn about your own culture, history and heritage. And see where your cultural heritage fits into greater Ismaili history.
* He stressed on the issue of social media redirecting us towards not so good things. He wants us to connect with each other in person and spend time with each other in the real world.
* Hazar Imam reminded that only soul is enteral. Just as our bodies need nourishment, so does our soul. So take time out from your routine and remember Allah, thank Him for all the blessings you have.
* When possible come together to pray in Jamatkhana and whenever possible for you, remember Allah.
* On Imamat Day, we are to receive a Tasbeeh from Hazar Imam, and he wants us to keep that as a reminder of this meeting and to use it to remember Allah.
* Hazar Imam graciously prayed for spiritual wellbeing, happiness, physical and mental health, Mushkil Aasan, Sirat-e-Mustaqim
* He reminded us of the ethics and values of our faith. Kindness, generosity, humility. We are a community known for our ethics and values.
* Keep the values central to your life.
* Let your life revolve around faith.
* He said that we will soon receive a copy of Farmans. He wants us to read and understand them.

Mehmani was presented by Student Mukhi Kamadiya and Mukhiyani Kamadiyani of each Jamatkhana. Hazar Imam graced the dry fruits and sweets with his Mubarak blessing and blessed Mukhi Kamadiya and Mukhiyani Kamadiyani of each Jamatkhana placing his blessed hands on their shoulders.

Before leaving the Hall, Hazar Imam made a Farman.
* He said I accept your Mehmani and services
* Gave blessings to volunteers
* Gave blessings to who are a shoulder for someone in difficulty to lean on.
* Gave Dua Ashish for Mushkil Aasan, Unity and Barakaat, and graciously said Khanavadan.

When he left the Hall, he had a conversation with Students Mukhi Kamadiya and Mukhiyani Kamadiyani who were on stage with him.

He thanked them for being with him asked them about their studies, and education and whether they were born in the UK or somewhere else. Kamadiya Saheb went emotional while talking to Hazar Imam and *MAWLA HUGGED HIM*. He also blessed Mukhi Saheb by placing both His Mubarak Hands on Student Mukhi's both shoulders.

While making his way out, President Naushad briefed Hazar Imam about a Shukrana Painting (Different than the planned Mosaic). Hazar Imam then made his way towards Institutional Reception in the Social Hall.

Youth in the Hall were sooo happy and were happily greeting each other and sharing their experiences to each other (which was a bit noisy , and Waezeen had to repeatedly shush us by saying on mic to us to be quiet and whisper )

Everyone was soooo happy.

When coming out of Ismaili centre at about 8.45pm or around he waved the Jamat standing opposite road! Everyone was very happy.


Above is what I experienced and Remembered from the Mulaqat. Hazar Imam would also have spoken about some more things, but I might have unintentionally skipped them.

Shukar Mawla Bapa for gracing us with your Didar and making us feel close to you

Shukranlillah Walhamdulillah

[mahebubchatur]

Mubaraki - UK London Farmans are read in all Jamat Khanna’s today. Thank you to all who are now sharing them as Hazar Imam has asked us all to do


Farmans of 2–3 February 2026 – London, UK

Hazar Imam directed that the full Farmans be made available to all members of the Jamat without exception.

From these Farmans, below is a list of action items and responsibilities every member ilhas been asked by Hazar Imam to uphold in accordance with our Bayah

All earlier Farmans of all Imams remain valid unless superseded and replaced by a later Farman.

Constructive input or requests for clarification are welcome.

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Farman of 3 Feb 2026 – Didar, London

Calls to Action & Guidance from the Farman

1. Spiritual and Personal Development
1. Strengthen your spiritual connection with the Imam through Bay’ah; remain mindful of this permanent spiritual bond.
2. Attend Jamatkhana regularly for congregational prayers to foster calm, well-being, and anchoring in faith.
3. Keep Allah in every moment of your life; maintain constant remembrance. Use your Tasbih at any time by calling on the names of Allah, the Prophet, or the Imam.
4. Take care of your soul as well as your body and mind; invest time in reflection, contemplation, and gratitude.
5. Let faith guide you in both challenges and successes; rely on it for stability and happiness.
6. Live ethically according to Islamic values: respect, honesty, kindness, fair treatment, compassion, and service.

2. Family and Community Responsibility
1. Care for senior members of the Jamat: ensure they are respected, connected, and live with dignity.
2. Strengthen intergenerational family bonds; engage with older generations to learn heritage and maintain a sense of identity.
3. Support fellow members of the Jamat in financial, social, educational, and professional development.
4. Help others achieve independence and stability through mentoring, sharing skills, networks, knowledge, and resources.
5. Encourage unity within the Jamat; embrace diversity while reinforcing that all members are part of one Jamat.
6. Use your capabilities, resources, and wealth to serve your families first, then extend service to the broader community.

3. Education, Talents, and Public Contribution
1. Pursue education, develop skills, and achieve professional success with the higher purpose of service.
2. Consider how talents and resources can be used to improve communities and civil society.
3. Engage in public service; contribute positively to the welfare, stability, and justice of your society.
4. Support organizations with strong ethical values that help others.
5. Share knowledge, time, and financial resources to strengthen others’ potential.

4. Ethics in Society and Online Conduct
1. Be vigilant and responsible in social media and digital communications: do not spread misinformation, untruths, or half-truths.
2. Do not support or endorse anyone who spreads falsehoods, divisive messages, or harms others.
3. Verify facts carefully before sharing information; ensure what you communicate is truthful and accurate.
4. Avoid maligning, defaming, or causing harm to others through words or actions.
5. Actively promote harmony, unity, and ethical conduct within the Jamat and in wider society.
6. Leaders and representatives have a responsibility to exercise these standards rigorously; failing to verify or prevent the spread of falsehoods undermines the trust and mission of the community.

5. Pluralism and Interfaith Engagement
1. Embrace pluralism as a central ethic and guiding principle: it is indispensable for unity, harmony, and constructive engagement in society.
2. Act boldly, confidently, and constructively in all spheres of society, showing through your actions the positive values of Islam: respect, justice, compassion, patience, and fairness.
3. Use pluralism actively to prevent misunderstanding, intolerance, and division; it is not optional, but a practical solution to challenges in multicultural societies.
4. Mediate gaps and build bridges between communities, cultures, and faiths in Europe and beyond; demonstrate through dialogue, service, and cooperation that Islam is compatible with modern, cosmopolitan societies.
5. Recognize that pluralism requires engagement: celebrate diversity, honor differences, and actively contribute to inclusive spaces where everyone feels valued and connected.
6. Encourage others to adopt this ethic, both within the Jamat and in broader society, as a tangible demonstration of the faith’s principles in action.

6. Financial Prudence and Generosity
1. Use wealth responsibly: safeguard family well-being, health, and future savings first.
2. Give generously after securing family needs: contribute time, knowledge, and resources to help others.
3. Recognize giving as a spiritual and ethical duty; generosity strengthens connection and brings spiritual benefit.

7. Mental Health and Well-being
1. Be aware of the impact of AI, social media, and virtual life on mental health; seek help when needed.
2. Do not feel shame in addressing mental health challenges; prioritize your well-being.

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Farman of 2 Feb 2026 – Youth Didar, Mulaqat, Ismaili Centre, London

Calls to Action from Youth Farman

1. Spiritual Grounding and Faith
1. Strengthen your spiritual bond (Bayah) with the Imam; keep it close to your heart as a source of guidance and protection.
2. Ground your life in faith through congregational and personal prayers, reflection, and remembrance of Allah, the Prophet, and the Imams.
3. Keep your heart soft, kind, compassionate, and open; let your faith guide your thoughts, intentions, and deeds.
4. Nourish your soul regularly; remember it is eternal and requires care alongside your mind and body.
5. Use tools like your tasbih as reminders to pause, reflect, and connect spiritually throughout your day whenever you can.

2. Personal Development and Responsibility
1. Take responsibility for your life as you transition into adulthood; focus on building solid, meaningful foundations.
2. Invest in your physical and mental well-being, fitness, health, and education; these are essential for personal stability and future service.
3. Reflect on your unique gifts and capabilities, recognizing them as blessings from Allah; cultivate them responsibly.

3. Service and Giving
1. Volunteer and give your time, skills, and knowledge to help others — in the Jamat, at school, or in wider society.
2. Understand that giving is a cycle: by serving, you grow personally, gain skills, and create value for society.
3. Seek opportunities to serve whenever possible; service is a path to personal growth, spiritual enrichment, and social contribution.

4. Ethical Conduct and Reputation
1. Protect your reputation by living with integrity, honesty, and honour; let your words and actions be trustworthy.
2. Avoid passive consumption of social media; critically evaluate content, seek different perspectives, and do not spread division or discord.
3. Crowd out negativity with positive actions, compassion, and reliability; your personal conduct strengthens the reputation of your community.
4. Embrace and practice the ethic of pluralism by showing respect, compassion, and unity in all your interactions, valuing diversity, and contributing positively to the well-being of your peers and community.

5. Community and Relationships
1. Take care of yourself, your family, and others; prioritize well-being while fostering care for those around you.
2. Build bonds with peers and community members through meaningful engagement and ethical conduct.
3. Recognize the intergenerational value of community; honor those who came before and support those who are with you.

6. Happiness and Life Purpose
1. Pursue deep, lasting happiness through spiritual connection, service, and ethical living.
2. Use faith, reflection, and remembrance to find balance and peace in turbulent or challenging times.
3. Your actions must be guided by purpose: service, ethical conduct, education, and contribution to the well-being of others.

7. Practical Daily Actions
1. Spend time in quiet reflection, contemplation, and gratitude.
2. Use your tasbih to strengthen spiritual remembrance.
3. Engage actively in real-life experiences rather than passively in virtual worlds; prioritize real connections and personal growth.

[mahebubchatur]

Farmans conveyed by Mawlana Hazar Imam are rooted in the Holy Qur’an — Allah’s will & final message conveyed by Prophet Muhammed - and its living continuum of interpretation and spiritual manifestations.

They are to be shared with. and upheld by, all the Jamat without exception.

Hazar Imam has also re assured us in Farmans that ;

• When the Imam gives Farmans concerning the future, they are based on and a manifestation of knowledge, insight, and information that murids do not possess.
• Because of this deeper knowledge & understanding, his Farmans are carefully weighed and conveyed toward the long-term welfare, protection, and progress of the Jamat.
• The Jamat is cautioned against being influenced by rumours, misinformation speculation, or individuals who speak irresponsibly or present personal opinions as though they reflect the Imam’s opinion or Farmans
• Imam says that While individuals remain free to hold alternate views on material or worldly matters, such views must not be attributed to the Imam or presented as his guidance or Farman.
• The Imam consistently calls upon the Jamat to practise pluralism patience, unity, calmness, daily, and collective courage when facing challenges, recognising that the solutions he conveys from Allah are those most beneficial for the Jamat’s present and future.

Overall

These Farmans underscore the importance of reading, understanding, sharing, and acting upon the Imam’s guidance — fostering unity, preventing misinformation or misrepresentation, and aligning the community with guidance that is grounded in the Qur’an and informed by a broader awareness of present realities and future needs.

The following excerpts from 1973 Farman, illustrate this enduring guidance and demonstrate how all Farmans remain relevant today and for them to be shared & upheld by every Murid without exception

“ When I decide to make a Farman for the future of My spiritual children, remember that this Farman and the contents of it have been carefully weighed and that I have information which My spiritual children do not have. And this evening I want you to reflect carefully about the dangers of letting the Jamat be misguided by rumours, by people who talk freely, irresponsibly and out of turn. The Quran would reveal to the Muslims and in the Quran you will find many, many Ayats which refer to the risks and the dangers of Muslims being led astray by rumour-mongers.
Aga Khan
Farman 13 December 1973


“I would like you to remember that the Imam has information which is much wider, which is much deeper than you can ever have and it is because of this that I will never allow My Jamat to impose a point of view or to seek to convey to the Jamat that it is the Imam's point of view that this or that should be done. If there are individuals amongst you who have certain views on material matters which are different from those of the Imam, then those individuals are free to follow their thoughts. That they should not seek to convey to the Jamat that those thoughts are the thoughts of the Imam because this is not the case. And I would like you to remember that if I have very often said to My spiritual children be patient, be calm, be united, and if there are problems face them together and with courage, it is because although I am well aware that there are alternate solutions, I consider these alternate solutions infinitely less valid for My Jamat than the ones which I am recommending to you. And I know that My spiritual children have at times thought to themselves particularly after the Uganda crisis, "If the Ugandans have been able to resettle in Western Europe, in Canada, in the U.S.A., why do we not. do the same thing?" But I want you to remember that what is happening in these countries and what is happening to the Jamats in these countries is not known to My Jamat here”
Aga Khan 13 December 1973

The fundamental principles and values of our faith have not changed
We learn them from the Qur'an, from the example of Prophet Muhammad (peace be upon him), and from the Farmans of the Imams. Hazar Imam 2025

The Ismaili constitution was amended and ordained on 11 Feb 2025, and related Farmans, are today still being withheld from the Jamat by the long standing Leaders -

Reminder - Farman from Hazar Imam they all pledged to uphold on 11 Feb 2025 and since

"I AM MOST HAPPY TO INFORM MY JAMAT THAT I HAVE DIRECTED THAT THE UPDATED CONSTITUTION WHICH ENCOMPASSES THE INSTRUMENT I SIGNED ON THE OCCASION OF MY TAKHT-NISHINI BE MADE AVAILABLE TO MY JAMAT" HAZAR IMAM

AGA KHAN V 18 MARCH 2025.

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A Farman by Imam from the Fatimid Era

A profound Farman attributed to the Fatimid Imam-Caliph Al‑Muʿizz li‑Din Allah (Imamat 952–975), who oversaw the Fatimid expansion into Egypt and the founding of Cairo, speaks to the manifestation of the Divine in the continuum of guiding humanity:

“The Creator by His own Will, manifested in the form of a human being, the form of Adam (Imam) by kindness unto His creatures, by mercy and pity because He knew that it was not in their capacity to recognize Him; for had He manifested in a form that was not identical to them, they could not have found the way to Him nor understood the Supreme Word of God.”

This passage appears in a theological treatise attributed to Imam-Caliph al-Muʿizz and discussed by scholar Gérard Troupeau in the academic journal Annales Islamologiques (1979).

The academic reference itself is credible, and the text exists in manuscripts that have been examined by scholars. While modern scholarship cautiously describes the treatise as “attributed to” al-Muʿizz rather than definitively authored by him, there is likewise no evidence demonstrating that it is not connected to him or to his intellectual circle. Until contrary manuscript evidence emerges, it is therefore reasonable to regard the attribution as historically meaningful and worthy of consideration.

Even when examining the Arabic wording, the central idea and theological meaning are clear. Whether these were the Imam-Caliph’s exact words or the expression of a teaching preserved by one of his contemporaries or followers, the passage reflects the rich intellectual and spiritual discourse of the Fatimid era and the effort to articulate how Divine guidance becomes accessible to humanity.

In that sense, the text remains a historically grounded and valuable reflection from the Fatimid tradition, offering insight into how scholars and thinkers of that period expressed the relationship between the Divine and humanity.

⸻

Arabic wording (reflecting the manuscript meaning)

تجلّى الخالقُ للخلقِ باختياره في صورةِ إنسانٍ على مثالِ آدم، رحمةً منه بعباده وشفقةً عليهم، لأنه علم أنهم لا يقدرون على معرفته إن لم يتجلَّ لهم في صورةٍ تماثلهم؛ ولو ظهر لهم في غير صورتهم لما عرفوا الطريق إليه ولا فهموا كلمته العليا.

⸻

English meaning

The Creator, by His own will, manifested Himself to His creatures in the form of a human being, in the likeness of Adam, out of mercy and compassion for them. For He knew that they would not have the capacity to recognize Him unless He appeared in a form similar to theirs; and if He had manifested in another form, they would not have found the path to Him nor understood the Supreme Word of God.

⸻

Source

Attributed to Al‑Muʿizz li‑Din Allah (Imam-Caliph, r. 952–975), discussed in:

• Gérard Troupeau, “Un traité christologique attribué au Calife fatimide al-Muʿizz,”
• Annales Islamologiques, vol. 15 (1979), pp. 11–24.

⸻

Scholarly note

The treatise survives in Arabic manuscripts and is attributed to Imam-Caliph al-Muʿizz. While scholars describe the attribution cautiously, the manuscript tradition itself preserves the connection to him, and no evidence has yet demonstrated otherwise. Even where wording may vary in translation, the central theological meaning in the Arabic text remains clear, reflecting the intellectual and spiritual discourse of the Fatimid period.

[mahebubchatur]

In The Memoirs of Aga Khan: World Enough and Time, Mawlana Sultan Muhammad Shah shares the spiritual foundations of Islam and the Ismaili interpretation which is conveyed through the guidance (Farmans) of the Imams since the time of the Prophet Muhammad. Farmans are rooted in the Quran and originate from Allah

The Imam reminds us that within every human being there exists a “divine spark,” a spiritual dimension that connects us to the ultimate reality of God. The purpose of faith and spiritual guidance is to awaken this awareness, so that our soul gradually comes to recognize and benefit from the deeper truth and reality of our existence.

He also speaks about the profound joy that comes from the love and awareness of Allah. The spiritual love and happiness that arise from this awareness go far beyond ordinary human experiences of love and happiness. For the believer, life is therefore not only about worldly pursuits, but a continuing journey of spiritual understanding and closeness to the Divine—both in this life and beyond—guided through the Farmans of the Imams, which are rooted in the Qur’an and the will of God.

My understanding of the Imam’s reference to the “divine spark” is that it points to the reality of the soul within each of us. The soul is the eternal dimension of our being—the part that endures beyond the material world and the temporary nature of physical life. To understand and nurture the soul is therefore essential, because it is through the awakening and illumination of the soul that we become conscious of our connection to the Divine.

The Imam also refers to this divine spark in terms of light. In this understanding, the light within each soul connects us directly to God. In the Ismaili tradition, this light is also understood in relation to the living Imam, who bears and reflects the Divine Light entrusted by Allah. Through this bond of light, the soul is guided toward greater awareness, understanding, and closeness to the Divine reality.

While God’s will is absolute and His knowledge encompasses all things, the Imam also reminds us that human beings are granted free will—the freedom to choose whether we seek guidance and allow our lives to be illuminated by it.

We can be comforted in the knowledge that God knows all that we will do, yet we remain responsible for the choices we make. Through the continuous guidance given by the Imams, believers are offered a living guide whose guidance helps inform and illuminate those choices.

In this context, the role of the Imam is understood in the Ismaili interpretation of Islam as divinely ordained: to guide those who seek a deeper understanding of faith and to help murids see and walk the path toward truth, wisdom, and the love of God — Sirat al-Mustaqim (the Straight Path).

The Imam is regarded as the bearer of the Divine Light entrusted by Allah, and through that light a spiritual bond is established between the Imam and the believer.

“Two thousand years before creation, Muhammad and ‘Ali were one Light (nur) before God.” – Imam Ja‘far al-Sadiq (Mohammad Ali Amir-Moezzi, The Divine Guide in Early Shi‘ism, p. 31)

“You have looked to the Imam of the Age for advice and help in all matters and through your Imam’s immense love and affection for his spiritual children, his Noor has indicated to you where and in which direction you must turn, so as to obtain spiritual and worldly satisfaction.” – Hazar Imam, Salgirah, 13 December 1964

“I have been the bearer of the ‘NOOR’ — a word which means ‘The Light’. The NOOR has been handed down in direct descent from the Prophet. But my work and responsibilities overflow into the practical side of life.” – Interview, Sunday Times Weekly Review, 12 December 1965, Aga Khan IV

In this understanding, the “divine spark” within the soul is awakened and illuminated through that connection—often described by the Imam as the Imam being the “rope” that links believers to the Divine through the Light of the Imam.

“It is the rope that carries the Light that flows.” – Aga Khan (1981)
Video clip: https://x.com/chaturmahebub/status/2016 ... hqfO552USg

This imagery also resonates with the Qur’anic symbolism of light, particularly in Surah al-Nur (24:35), which speaks of the Light of God guiding hearts toward the Divine reality.

For anyone interested in exploring these reflections directly, The Memoirs of Aga Khan remains an insightful source of the Imam’s guidance and reflections. It is a work well worth reading and reflecting upon.

Link to the Memoirs - book:
http://heritage.ismaili.net/files/The%2 ... KHAN-1.pdf

Related reflection on the Divine Light — the Noor of Allah and the ever-present Imam as bearer of that Noor:
https://ismailimail.blog/2024/11/02/the ... he-divine/

[mahebubchatur]

Farmans blessings and mercy conveyed by Imams are from Quran & God’s will.

Qur’anic Verses on God Appointing Hereditary Imams to Guide Humankind

The following material (Sections 2 and 3, along with the annotation) is excerpted from the Ismaili Gnosis article, “Where is Imamat Found in the Qur’an?” (comprising 15 sections). The article’s footnotes and links provide in-depth insights, both exoteric and esoteric, on Qur’anic verses and concepts related to Imamat. For a more comprehensive understanding, please refer to the original article via the link provided at the end of this piece.

2. Hazrat Ibrahim: Imam of Humankind (Qur’an 2:124)

With respect to the holders of this divinely-appointed leadership (Imamat), the holy Qur’an reveals that God appointed Abraham (Hazrat Ibrahim)⁽ᶜ⁾ — who, in verse 16:20, is enigmatically described as an ummah1 (nation) in himself — to serve as an “Imam for humankind” (2:124):2
* “And when his Lord tried Ibrahim with Words which he completed, He [God] said: ‘Certainly, I am the one who is appointing you (ja‘iluka) an Imam (Leader) for humankind.’ He [Ibrahim] said: ‘And [make Imams] from my descendants (dhurriyyah) also.’ He [God] answered: ‘[Yes, as] My covenant (‘ahdi) is not within the reach of unjust wrongdoers (ẓalimin)’” (2:124).3
According to Imam Ja‘far al-Sadiq⁽ᶜ⁾, reported by Ismaili and Twelver sources, the meaning of Qur’an 2:124 is as follows:

God chose Ibrahim [initially] as a Prophet (nabī), then as a Friend (khalīl), then as a Messenger (rasūl) and finally said: “I am appointing you an Imam for all humanity.”
Imam Ja‘far al-Sadiq⁽ᶜ⁾, in Ahmad b. Ibrahim al-Naysaburi, Degrees of Excellence, 33; Twelver source: al-Kulayni, Usul min al-Kafi, Kitab al-Hujjah, Ch. 2.

The commentary of Imam Ja‘far al-Sadiq⁽ᶜ⁾ shows that the Imamat in the eyes of the Qur’an is a higher station than Prophethood and Messengership. This is why God only appointed Ibrahim⁽ᶜ⁾ as an Imam after already appointing him as a Prophet and a Messenger.4 The renowned Muslim scholar ‘Abd al-Karim al-Shahrastani (d. 1153), who is revered as a Sunni theologian and was also a secret Ismaili da‘i, explains this verse in his tafsir. Commenting on the verse — “And when his Lord tried Ibrahim with Words which he completed,5 He [God] said: ‘Certainly, I am appointing you an Imam for humankind’ (2:124) — al-Shahrastani argued that the recognition of God’s unity (tawhid) and Prophethood are only made complete with the Imamat:

When the Word of Prophethood is not connected to the Word of Tawḥīd, the Word of Tawḥīd is not complete; likewise, when the Word of Imamat is not connected to the Word of Prophethood, the Word of Prophethood is not complete. When Abraham completed the Word of Tawḥīḍ through the Word of Prophethood, He [God] said: ‘I am appointing you an Imam for humankind.’ Thus, the completion of the Word of Tawḥīd is through the Word of Prophethood and the completion of the Word of Prophethood is through the Word of Imamat. The pre-condition for the Imamat is that there does not exist any trace of sin and whoever is free from sin is trustworthy in his words, just in his conduct, and verifying in his thoughts.
‘Abd al-Karim al-Shahrastani, Mafatih al-Asrar wa-Masabih al-Abrar, Miras-i Maktub and Brill, 2008, Vol 2. 603; translated by Khalil Andani.

In the above blessed verse, God speaks of Himself as “the appointer” (jā‘il) of Hazrat Ibrahim⁽ᶜ⁾ as the Imam of humankind. The Arabic word jā‘il is an ‘active participle’ (ism fa‘il) of the verb “to appoint” (ja‘ala). This verbal form — literally meaning “the appointer” — indicates “a continuous action, a habitual state of being, or a permanent quality...as a verbal adjective for an on-going action” (Gadalla, 2017, 63). In other words, the Qur’anic verb usage indicates that God continually appoints Imams for humankind..
In that sense, Hazrat Ibrahim⁽ᶜ⁾’s appointment as Imam is not a singular and isolated event; rather, it reflects God’s established way, or habit (sunnah) to continuously appoint Imams age after age. The Qur’an uses the same agentive verb jā‘il in verse 2:306 when referring to God appointing Adam as His vicegerent or representative on earth: “When your Lord said to the angels: ‘I am appointing (jā‘ilun) a vicegerent (khalifah) in the earth.’” In other words, the Qur’anic worldview dictates that the appointment of the Imam or God’s Vicegerent is always executed by God, not by the community: “Your Lord creates and chooses whatever He wills — they have no choice in the matter. Glorified and Exalted is Allah above what they associate ˹with Him˺! (28:68).7

Hazrat Ibrahim⁽ᶜ⁾’s statement or request — ‘And [make Imams] from my descendants also’ — expresses his prayer for God to continue appointing Imams from his lineage, a request that God granted to him. God’s reply — ‘My covenant (ahdi) is not within the reach of the wrongdoers’ (2:124) — clarifies that the divine covenant (‘ahd) of Imamat is never bestowed upon sinners. Thus, the divinely-ordained Imamat of Ibrahim⁽ᶜ⁾ will only continue among his descendants who are pure of all sins. It is important to note that immediately after 2:124, God confirms that His covenant (‘ahd) is with Hazrat Ibrahim⁽ᶜ⁾ progeny, stating: ‘We covenanted (‘ahadna) with Ibrahim and Isma‘il to purify My House’ (2:125).

Therefore, Hazrat Ibrahim⁽ᶜ⁾’s request (in 2:124) is entirely consistent with God’s established way of providing guidance for humanity. As ‘Allamah Hunzai explains,
According to the custom of God, the Wise, we should note the principle thatHe always chooses for the task of guidance from the family of Prophethood, just as He chose Ḥazrat Ādam, Ḥazrat Nūh [Noah], the progeny of Ḥazrat Ibrāhīm and the progeny of Ḥazrat ‘Imrān above all the people of the world (3:33),8 as he granted the progeny of Ḥazrat Ibrāhīm the Book, wisdom and the great kingdom (4:54)9and as, in accordance with this divine law, Ḥazrat Ibrāhīm prayed for this special mercy that the Imamat may remain in his progeny until the Resurrection (2:124).
‘Allāmah Naṣīr al-Dīn Naṣīr Hunzai, Mīwah-yi Bihisht, translated by Faquir Muhammad Hunzai and Rashida Noormohamed-Hunzai as Fruit of Paradise, 58.
The correct understanding of God’s reply to Hazrat Ibrahim⁽ᶜ⁾ in 2:124 is that the Imamat will remain with his righteous descendants (dhurriyah) and not with any wrongdoers (zalimin) who might unjustly attempt to usurp the Imamat or Khilafat (Caliphate). The editors of The Study Qur’an explain further:

The response to Abraham’s prayer [in 2:124] means that a wrongdoer or tyrant would not deserve a covenant [‘ahd] with God and could not rightly be an Imām; or it means that such a person could be an imām, but an imām who does wrong would not receive the promise of the Hereafter; or it can simply be read as meaning that not all of Abraham’s descendants would be virtuous, as in 37:113: And We blessed him [i.e. Abraham] and Isaac. And among their progeny are the virtuous and those who clearly wrong themselves. In Shiism, the fifth and sixth Imams have cited this verse to indicate that God does not set up or allow an unjust “imam”.

Seyyed Hossein Nasr, Caner Dagli, Maria Massi Dakake, Joseph Lumbard, Mohammed Rustom, The Study Qur’an: A New Translation and Commentary, 57 note 124.

Thus, we can be certain that in Qur’an 2:124, God promises to continue appointing Imams from among Hazrat Ibrahim⁽ᶜ⁾’s progeny — those who are free from wrongdoing, sin, and corruption. Ibn al-Haytham, a prominent North African Ismaili da‘i of the 10th century, explains that it was in response to this divine promise or condition concerning God’s covenant (‘ahd) regarding Imamat that Hazrat Ibrahim⁽ᶜ⁾ prayed to his Lord: “Preserve me and my children from worshipping idols” (14:35)10 and “My Lord give me a righteous son” (37:100)11 (The Advent of the Fatimids, 80).

According to Ismaili Imamology, God appointed Imams from both branches of Hazrat Ibrahim⁽ᶜ⁾’s offspring — consisting of Hazrat Isma‘il⁽ᶜ⁾ and Hazrat Ishaq (Isaac)⁽ᶜ⁾. God appointed Isma‘il⁽ᶜ⁾ and his descendants to the rank of Permanent Imam (imam mustaqarr)whose Imamat continues uninterrupted in a linear hereditary lineage until present day to Mawlana Hazar Imam⁽ᶜ⁾. God also appointed Ishaq⁽ᶜ⁾ and his descendants to the rank of Trustee Imam (imam mustawda), a temporary holder of the Imamat who represents the Permanent Imam and exercises divine authority on his behalf. The late scholar of Islamic thought Henry Corbin thus explains:
"Here again the whole body of Ismaili Gnosis may be taken as a guide. By this Gnosis, Ishmael is regarded as the Spiritual Heir, the Imam who holds the secret of the Gnosis, while Isaac is a Veil: the veil or screen of the Letter which is placed before the Imam. The relationship between them corresponds to the fundamental distinction between the appointed and permanent Imam (mustaqarr), and an Imam who is merely a depository or curator (mustawda), established as a kind of protection during periods of danger and apparently performing the functions of the true Imam, while the latter remains hidden… Whereas Moses established a new Law (shari‘at), a new positive religion, the descendants of Ishmael continued and transmitted the esoteric message of Gnosis.”
Henry Corbin, Temple and Contemplation, 167.
This concept of a ‘double Imamat’, comprising a ‘double light’ (al-nurayn) inherited by Hazrat Isma‘il⁽ᶜ⁾ and Hazrat Ishaq⁽ᶜ⁾, is explained by the early Shi‘i Imams, by al-Shahrastani in his Majlis-i Maktub, and by the illustrious Ismaili philosopher and da‘i Nasir al-Din Tusi in his Rawda-yi Taslim (Paradise of Submission):

Two lights remained as the legacy of Ibrahim. One apparent light (nur-i zahir) and one concealed light (nur-i mastur): ‘O Our Lord, truly You know what we conceal and what we reveal’ (14:38). ‘What we conceal’ refers to the state of Isma‘il and ‘what we reveal’ refers to state of Ishaq. In the apparent light (nur-i zahir), a perfection for Ya‘qub (Jacob) and Yusuf (Joseph). And a perfection for Musa (Moses) and Harun (Aaron). A perfection for Da’ud (David) and Sulayman (Solomon). And a perfection for Yahya (John) and ‘Isa (Jesus). In the concealed light [of Isma‘il], one perfection was the sum of all perfections.
‘Abd al-Karim al-Shahrastani, Majlis-i maktub, translated by Daryoush Mohammad Poor as Command and Creation: A Shi‘i Cosmological Treatise, 73.
“It is said that after Abraham, the Kingship and Prophethood and the Religion and Imamate continued in two lineages: one was the exoteric lineage through the progeny of Isaac and the other was the esoteric lineage through the progeny of Ishmael. While the signs of Kingship and Prophethood continued to be passed down in the lineage of Isaac, the lights of Religion and Imamate continued in the lineage of our lord Ishmael. Jesus represented the last of those signs which had been passed down the lineage of Isaac and he also attained to the commencement of the divine illuminations which had graced the progeny of our lord Ishmael.”
Naṣīr al-Dīn Ṭūsī (with Ḥasan-i Maḥmūd), Rawḍa-yi Taslīm, translated by S.J. Badakhchani as Paradise of Submission: A Medieval Treatise on Ismaili Thought (London: Institute of Ismaili Studies, 2005), 137.

3. Divinely-Appointed Imams Guiding by God’s Command (Qur’an 21:73, 32:24, 13:7)

That Hazrat Ibrahim⁽ᶜ⁾’s prayers—for himself and his progeny’s unwavering devotion to tawhid (monotheism), their purification from idolatry (14:35), and for a righteous lineage to uphold the line of Imamat (37:100, 2:124) — were accepted has already been indicated above through the mention of 3:33 and 4:54, two significant verses we will revisit later. Moreover, the Qur’an also explicitly confirms that God appointed Hazrat Ibrahim⁽ᶜ⁾’s son and grandson — the Prophets Isaac (Hazrat Ishaq)⁽ᶜ⁾ and Jacob (Hazrat Ya‘qub)⁽ᶜ⁾ — as righteous divinely-inspired Imams who guide by God’s Command and serve Him by establishing acts of worship:
* “And We bestowed (wahabna) upon him Ishaq, and Ya‘qub in addition, and We made all of them righteous. And We appointed (ja‘alnā) them Imams guiding (yahdūna) by Our Command (amr) and We inspired (awḥaynā) them to do good deeds and to establish (iqama) prayers (salat) and giving of alms (zakat); and they served Us” (21:72-73).12

Similarly, the Qur’an affirms:
* “We appointed (ja‘alnā) from among them [i.e., among the children of Israel] Imams guiding (yahdūna) by our Our Command (amr) when they were patient and had certainty about Our signs” (32:24).
‘Allamah Hunzai observes: “This verse [32:24] also shows that the true Imām guides the people according to God’s command. This means that whatever guidance the Imām gives to the people is, in reality, from God and thus God’s command continues in this world. Indeed, only that guidance which is according to God’s command is the right guidance” (Recognition of Imam, 31).13
‘Abd al-Karim al-Shahrastani explains in his tafsir that the above Qur’anic verses about God appointing “Imams guiding by Our Command” (21:73, 32:24) and God’s selection of the descendants of the Prophets (3:33-34) refer to a continuous succession of Imams since Prophet Adam⁽ᶜ⁾. Thus, in the following section of his Mafatih al-Asrar wa-Masabih al-Abrar (translated here for the first time), Sayyidna al-Shahrastani proclaims:
“Verily the Caliphate of God, the Exalted, began with Adam and was not cut off and will never be cut off until the Day of Resurrection. God did not create any misguidance except that He established a guide corresponding to it. He did not decree a devil except that he raised up a guiding authority corresponding to it…. Likewise, between every Prophet and [the next] Prophet and each time to the next time there are Imams guiding to goodness; Imams guiding by the Command of God. Likewise, between the Prophet of mercy, the Seal of the Prophets, and between the Hour [of Resurrection], there are Imams ‘guiding to the truth and establishing justice therein’ (7:181). His period (zaman) is never vacant of Imams guiding to goodness, commanding the right, and forbidding evil; of Imams guiding by God’s command and of verifiers commanding us to exist with them, to listen to them, to obey them, and to refer to them.
‘Abd al-Karim al-Shahrastani, Mafatih al-Asrar wa-Masabih al-Abrar, Miras-i Maktub and Brill, 2008, Vol 1. 256; translated by Khalil Andani.
In various Twelver sources, the early Imams reportedly interpreted Qur’an 21:73 as a reference to divinely-appointed Imams who served as guides for believers in the past and continue to do so through the progeny of Prophet Muhammad⁽ˢ⁾.

The Qur’an itself affirms that at no time — prior to or after the Prophet — will humanity be left without the presence of a divinely-appointed guide:
* “You are indeed a warner, and for every people (li-kulli qawm) there is a guide (hadi)” (13:7).
Asked about this verse, Imam al-Baqir⁽ᶜ⁾ replied:
The warner is the Messenger of God, and in every age there is an Imam from among us to guide the community towards the message brought by him. Thus the first of the guides after him (the Prophet) is ‘Alī b. Abi Talib, then the vicegerents (awṣiyā) [i.e., Imams], one following the other after him, the best of salutations be upon them all.
Imam Muḥammad al-Bāqir⁽ᶜ⁾, in al-Qāḍī al-Nu‘mān, Da‘ā’im al-Islam, translated by Asaf A.A. Fyzee and completely revised and annotated by Ismail Kurban Husein Poonawala as The Pillars of Islam: Da‘ā’im al-Islam of al-Qāḍī al-Nu‘mān, Volume 1, 30. See also Twelver source: Usul min al-Kafi, Kitab al-Hujjah, Ch. 10.
(See also Imam Ja‘far al-Ṣādiq, in al-Qāḍī al-Nu‘mān, Ikhtilāf Uṣūl al-Madhāhib, translated by Devin Stewart as Disagreements of the Jurists: A Manual of Islamic Legal Theory, 83.

In the next section we will deepen our understanding and conviction in the wisdom of Qur’an 13:7, which, as we just read, promises that there is always — “for every people”— a guide (hadi). Just like the “warner” (i.e., the Prophet) mentioned in the same verse, the “guide” must also exist in a living, human form as the Imam of the time, who guides by the Command of God (21:73, 32:24).

By Ismaili Gnosis

More at https://blog.ismailignosis.com/p/imamat