Ali Allah

[haroon_adel]

"..Brother shiraz. There's no doubt that one should not accept what is in the Qur'an..."

is this a typographical error? if so then kindly correct it....

You bet it is. Was typing fast. it should say:

There's no doubt that one should accept what is in the Qur'an


Thanks for correction.

[znanwalla]

Here check again please....

Here this is what I had said....

"...Thus Darwin is merely trying to offer you a perspective based on his study of the marvels of this created order and these wondrous signs indicate and prove the existence of a Being possessed of some transcendent knowledge and supreme power save darwin is falling short of saying so..."

"...regardless I do not see any conflict between science discoveries and faith but the power of prayer transcends the power of science, if I may say so...."

and then I am asking you...

Do you see any conflict? if so then please let me know as to me Intellect and faith are not in conflict

Now all this is based on :

Charles Darwin's Theory of Evolution
Brief Summary

Darwin's theory of evolution is based on five key observations and inferences drawn from them

These observations have been amply demonstrated in biology, and even fossils demonstrate the veracity of these observations.

To summarise Darwin's Theory of Evolution;

1. Variation: There is Variation in Every Population.
2. Competition: Organisms Compete for limited resources.
3. Offspring: Organisms produce more Offspring than can survive.
4. Genetics: Organisms pass Genetic traits on to their offspring.
5. Natural Selection: Those organisms with the Most Beneficial Traits are more likely to Survive and Reproduce.


Now this is what you are alleging..."By weighing your arguments/reasonings you clearly support, if not approve, darwin's theory, that all human race are from chimpanzee (You stated loud and clear).

I am not in any position and frankly I think nobody is to prove or disprove any theories as only Allah knows best and to say Allah knows best is an expression if Iman !

My question wasn't unjust....all you had to say then was that you disagree with Darwin's positioning on "the chimpanzee affair"...you did not do so but chose to call me a ........ now that wasn't a nice thing to do huh? Unfair and unislamic !

[haroon_adel]

Here check again please....

Here this is what I had said....

"...Thus Darwin is merely trying to offer you a perspective based on his study of the marvels of this created order and these wondrous signs indicate and prove the existence of a Being possessed of some transcendent knowledge and supreme power save darwin is falling short of saying so..."

"...regardless I do not see any conflict between science discoveries and faith but the power of prayer transcends the power of science, if I may say so...."

and then I am asking you...

Do you see any conflict? if so then please let me know as to me Intellect and faith are not in conflict

Now all this is based on :

Charles Darwin's Theory of Evolution
Brief Summary

Darwin's theory of evolution is based on five key observations and inferences drawn from them

These observations have been amply demonstrated in biology, and even fossils demonstrate the veracity of these observations.

To summarise Darwin's Theory of Evolution;

1. Variation: There is Variation in Every Population.
2. Competition: Organisms Compete for limited resources.
3. Offspring: Organisms produce more Offspring than can survive.
4. Genetics: Organisms pass Genetic traits on to their offspring.
5. Natural Selection: Those organisms with the Most Beneficial Traits are more likely to Survive and Reproduce.


Now this is what you are alleging..."By weighing your arguments/reasonings you clearly support, if not approve, darwin's theory, that all human race are from chimpanzee (You stated loud and clear).

I am not in any position and frankly I think nobody is to prove or disprove any theories as only Allah knows best and to say Allah knows best is an expression if Iman !

My question wasn't unjust....all you had to say then was that you disagree with Darwin's positioning on "the chimpanzee affair"...you did not do so but chose to call me a ........ now that wasn't a nice thing to do huh? Unfair and unislamic !

You failed to mention the one that I was talking all about. Here I am posting it for you.

Can you please prove to me that existence of God is also not a "theory"? how does one prove that one's father is indeed the real father ? or is that too a theory? so kindly provide evidence ( a) that God really exists and (b) your own father is the real one and not an imposter or a substitute? theories and surmises are not enough...I need evidence

I mean, if you are so confused about your father, then you don't need to ask others to just to remedy your concerns. No one needs any proof/evidence to proove that his/her father is his/her real father, unless like I said in my earlier post that her/his mother is a W, and don't remember which one actually is the one. So, this question of yours indeed deserves that kind of a tone.

[ismaili103]

YAM,

Concept of Ali Allah in Persian Qasida.

AYE MURGE KHUSH ILHAN, BIKHAN, ALLAH MOWLANA ALI
TASBIHE KHUD KUN, BAR ZABAAN, ALLAH MOWLANA ALI
KHAHIKE YABI, ZU NISHAN, JAAN DAR RAHEU, BAR FISHAN KU
JAAN DEH ASAT, WA JAAN SITAN, ALLAH MOWLANA ALI.

O Beautiful bird (MUMIN), Say Mowla
Murtaza Ali is KHUDAWIND –E-HAQ

O MUMIN, Say by your lips and by your
Heart Mowla Murtaza Ali is the
KHUDAWIND-E-HAQ

O MUMIN, if you have desire to know
His mystery, sacrifice your absolute
Life on his divine path.

O MUMIN, Because Mowla Murtaza Ali
Is the giver of life, he bestows as well as takes
Life when he wishes.

O MUMIN, Say by your lips and heart Mowla
Murtaza Ali is the KHUDAWIND-E-HAQ.

O MOMIN, Say Holy Salwat: ALLAH HUMA SALI ALLAH
MUHAMMADAN WA AALE MUHAMMAD.

[Admin]

Das Avtaar Mowlaa Murtazaa Ali Jo Se Pir Sadardin Bhaankheaa Se Sanpurann huaa;
Haq Ash-hado An Laa Ilaaha Ilallaah,
Ash-hado Anaa Muhammad Rasulu-llah,
Ash-hado Anaa Amirul Momineen Ali Sahi Allaah;

Thus ends the (ginan of) TenManifestation of Mowla Murtaza Ali which Pir Sadardin uttered.

Followed by our Kalimah Pak.

[kmaherali]

YAM,

Concept of Ali Allah in Persian Qasida.

Nice Qasida, thanks for sharing. Would you know the author?

[ismaili103]

YAM,

Concept of Ali Allah in Persian Qasida.

Nice Qasida, thanks for sharing. Would you know the author?

I try to find out name of the author but I cant found it. I got this Qasida in Book Noor en Allah Noor.

[nuseri]

Ya Ali madad:
Excellent n blessed research from Ismaili103.

I wished that Tret would have contributed the qasidas/manqabats with the translations as I had repeatedly asked for it from him.
He never did since from becoming a blogger as that would have exposed his conviction and closed his shabby shop of heavy debate of unwarranted no sense in many doctrines.
we have few members trying to impress with different standards.
jumping from farmans to speech then to interviews n leaders paper to hold on to their level of faith.

I write Ali+Lah+Allah.
that means sirf Ali aur kuch nahi.It means Only ALI and nothing else.
even a small age student know that 1+0=1 and not zero.
lah is zero value in the name, so the core name is truth n ultimate.
ALI is much higher n beyond the brand n time pass name/word Allah.

To admin: One member mazhar from his postings is trying to secure
real names n address of the members in which no member should fall into unless needed.
His intent is well known to everybody on the forum.
If ismaili103 out of good spirit gave his real name to agakhani,then agakhani must not disclose other member name given privately and not publicly.
A innocent act with this site being monitored by devils n their moles can
do harm also.

EK HANUMAN KI DHUM NE RAVAN KI

LANKA TO KHAAK KAR DALA.

[karimqazi]

you are not mashing hak tu pak tu ya ali tohe tu rub to rahamn tu ya ali tohe tu

[shivatrivedi]

you are not mashing hak tu pak tu ya ali tohe tu rub to rahamn tu ya ali tohe tu

Sermon 151 - Certainly the Imáms are the vicegerents of Alláh over His creatures and they make the creatures know Alláh. No one will enter Paradise except he who knows them and knows Him, and no one will enter Hell except he who denies them and denies Him.

Sermons of Mowla Ali - Nahjul Balagah

[Admin]

“I have commanded you, so obey. I have bound a covenant upon you, so listen“

“Whoever follows the clear explanation of his Lord, (Farmans) and has had a Witness sent over him, and has heard what we have commanded, and rises up to implement it, then we shall turn our face and our hearts (Noor) towards him.

I am he who is manifested in Humanity, and hidden in Divinity. I am the Light of Certainty, and the qiblah of the Gnostics, and the salvation of the seekers.

Whoever knows me is saved.

You have heard from me gems of Divine Power, and you have been illuminated by the Lights of my Invincible Glory.

I have commanded you, so obey!

I have bound a covenant upon you, so listen!

Do not break our covenant, and do not be anything other than obedient to our command. For the Friend is most certainly Lord."

- Imam Muhtadi of Alamut (21st Imam, d. 1157)

Speech of Imam Mawlana al-Muhtadi, quoted in M. Ghalib "Tarikh ad-Daw'ah al-Ismai'liyyah" (Beirut: Dar al-Andalus, 1975) pp. 255-256, translated by Seth (Shaykh 'Abd al-Hakeem) Carney

[Admin]

AS RECEIVED

by Waheeda Kurji


The Imam as the Mazhar of Allah:


The present Imam of the Ismailies, Mawlana Shah Karim al-Husayni, at the Paris conference of Ismaili missionaries, defined the Imam as being the "Mazhar of Allah".

He also said that the relationship between God and the Imam was related to "varying levels of inspiration and communication from God to man."

Many of us have been taught and even heard from the Imam himself that he is "the bearer of the Allah's Light".

Here, we attempt to provide some sort of explanation regarding the divinity and humanity of the Imam without condemning or debunking anybody's individual interpretations.

It is important to note the meaning and understanding of the word Mazhar.

It can be translated as "copy", "manifestation", or more specifically, "epiphany"

An example can be found within the Acts of Peter, one of the "unofficial" documents of Christianity.

In this narrative, St. Peter is addressing a group of old women and he asks the assembly to begin praying.

Suddenly, a great light fills the room, an invisible light that no man can describe.

It shines in the eyes of these women, and after they are each asked as to what they saw.

Some say they have seen an old man, others see a youth, and some have seen a child.

When Abraham received the Revelations from God, the Lord would appear to Abraham in human form accompanied by two others. Moses perceived the God in the form of a Burning Bush or as a Great Storm on Mount Sinai.

Each of these instances is a theophanic vision, a perception unique to the individual who perceives it.

Each person witnessed according to the capacity of their own soul. This is a classic example of a divine Epiphany (Mazhar).

The perception of such a vision takes place in a person's very soul it is an event of the soul.

It is in this context that the living Imam can be explained as the
epiphanic Form (Mazhar) of the Universal Intellect, which is also referred as the Light (Noor) of Allah or the Creative Act of Eternal Existentiation (Ibda).

The Light of Allah or the First Intellect is the primordial state of all created beings.

Each soul in the Universe contains the "spark" or "residue" of the Allah's Light.

The Light of Allah is the essence or the Self of all beings in existence (Surah al-Nur "Allah is the Light of the Heavens and the Earth").

The Imam, as the epiphanic Form mazhar of the Light of Allah, is a symbol of the Self.

We can then recall a statement attributed to the Holy Prophet and the Holy Imams "He who knows himself knows his Lord".

In this sense, the knowledge of the First Intellect or Tawhid is equivalent with "knowledge of Self".

The essence or Self can also be defined as the "Imam of one's own being" as termed by the Sufi Ibn Arabi.

Each of us has our own "Imam" within us this is the secret of every believer.

The quest of all mystics and Gnostics is to attain this "knowledge of Self" or "knowledge of one's own Imam" this is spiritual enlightenment.

Essentially, the Imamat is a spiritual and angelic reality within each man.

The easiest way toward knowledge of the Self is if that the Self appears to the seeker in the form of a personal figure or teacher. Many Sufis and Gnostics encounter a personal figure in their dreams or spiritual experiences.

This is their individual encounter with the "Imam of their own being".

In Ismailism, the Imam of the Time serves this function on the earthly plane.

He is the Self of each and every Ismaili adept and therefore each Ismaili has an individual spiritual bond with the Imam of the time. The partial intellect of every man is related to the Universal Intellect of the Imam:

The Imam of the Time is nothing but the outward appearance or the epiphanic Form (mazhar) of the "Imam of your own being" otherwise known as the Light of Allah or First Intellect.

The Imam, as a personal Savior, need not assume a nature that is alien or inferior to his own.

Rather, his mission is to awaken each soul to their primordial nature which is also his the status of pure Light.

For Ismailies, this means that following the Farmans of the Imam of the Time is obligatory for their salvation, because this will lead them towards knowledge of the Self or the Light.

In this context, we can recall a famous hadith of the Holy Prophet where he states: "He who does not recognize the Imam of his time dies the death of an unbeliever."

The hadith should not be taken offensively to imply religious exlusivism for the followers of the Imam.

Rather, the "Imam" should be defined as the Self, the Light of Allah, and the recognition of one's Self becomes necessary for the believer to attain salvation.

To each soul on whatever spiritual rank, the manifestation of the Imam appears on the next highest level.

Each adept perceives a One for One relation with the Imam. He appears to each soul relative to that soul's capacity for theophany.

The Imam is not of this world and he never actually comes into the world.

He has epiphanies to the world and each epiphany is different for each soul.

This is an explanation of the Imam's words "varying levels of inspiration and communication from God to man."

There can be no such definite explanation of who the Imam really is, because such a definition would differ among each and every person.

In the Ismaili community, there is indeed a great difference of opinon regarding the nature of the Ismaili Imam.

nobody's position can be considered right or wrong.

The truthfulness of someone's interpretation relies solely on his own experience of the Imam.

The late Imam, Mawlana Sultan Muhammad Shah explains this:

"I am everything to everybody...... If you consider me your
Spiritual Father, I am your Spiritual Father. If you consider me your Imam, I am your Imam. If you consider me only your friend, I am your friend and so on. It depends on your faith.

You, too, are a different person to different people: you are son to your parents, a father to your children, a brother to your siblings, etc.

But anybody who considers me God at a Shariati level is no better than a `Bhut Parast' (idol worshipper or an iconolater).



At the Marfati level, this question does not arise".

Mawlana Imam Sultan Muhammad Shah,

Source: (My Glorious Fortnight with Sir Sultan Muhammad Shah, Dr. H. E. Nathoo, 1988)

The common misconception among Ismailies themselves is that of
defining the Imam as a Divine Incarnation.



The term Incarnation implies that the Godhead "becomes" human or changes His very Being to that of human flesh..

In this sense, the Godhead enters human history as a material "fact" and then becomes trapped within it.

This means that the person of the Divine Incarnation is fully God and fully man.

Such a belief is not accepted in any Islamic school of thought because it presupposes that "Divine nature" and "human nature" are definite concepts and it implies that the supreme Godhead can undergo a "metamorphosis" and actually "become" flesh.



Divine Incarnation is equivalent to defining God at a Shariati level..

The concepts of Universal Intellect, Universal Soul, and the
Archangelical Intelligences of Ismailian Gnosis have nothing in common with the Trinitarian beliefs of mainstream Christianity.



Mainstream Christianity affirms that the Son-Logos and the Holy Ghost are "consubstantial" and "co-eternal" with the Father and that all three Persons are part of the supreme Godhead or the Divine Essence.

According to the Ismailian Gnosis, neither the Universal Intellect, Universal Soul or any of the other Intelligences are considered to be "consubstantial", "coternal", or equal with the supreme Godhead ie: the Divine Essence which is transcendant and unknowable.

The Ismaili notion of the Imam as an epiphanic Form (mazhar) of the Light of Allah does not attribute any divinity to the human body of the Imam.

The Imam's humanity is merely a veil or a disguise..

This physical body is a disguise which dissimulates the spiritual Angels who have come down to earth for the salvation of men.

On the other hand, it is only through the disguise of humanity, the veil, whereby the Majesty and Beauty of the Divine Light can shine or manifest itself on the physical plane.

However, the humanity of the Imam is perfect and innocent, Adamic in the truest sense.

His corporal appearance may be human, but his spirituality is angelic in nature.

He himself is the perfect human being, meaning that although human, he has complete control over his carnal instincts.

His process of intellectual thought is free from all hinderances because he possesses pure Intellect, that of the Universal Intellect.

The souls of the Imams are distinct, but each soul is an exalted soul, completely pure and residing

on the highest level of the spiritual world the level of the First Intellect.

In this sense, the Imam is the First Intellect as it can "appear" in human form.

In the spiritual realm, all the Divine Attributes are manifest in the Universal Intellect; in the physical realm, the living Imam possessing these Divine Attributes as they are relative to humanity.



Imam Jafar Sadiq has said: "We are the beautiful Names of God and his supreme attributes."

This means that the Imams possess the supreme Name and the concretized and hypostatized Attributes in the physical world.



The Divine Beauty is not exterior to the human form, but it is extrinsic.

When Sufi orders and Ismailies take a human being as an object of adoration, it is the Majesty of the Divine Verb that shines through the perfect humanity which is their object of devotion.

Complete devotion to a spiritually elevated human being is by no means a form of idolatry, but rather, it is a means of approach unto the Divine.

The human body of the Imam may be the place of manifestation (mazhar) of the Light of Allah, but it should not be confused with the reality of the Light itself.

This is the candid mistake which earthly beings are prone to committing the assimilation of the dissimulation to what it dissimulates ie: confusing the veil the human body of the Imam with the object that is being veiled the Light of Allah.

The famous historian of Ismailism, Vladmir Ivanow, explains the concept of the Mazhar:


"The continuity of the mazhar, or manifestation, leads to a kind of Docetism; the Imam is not really a man, and he does not exclusively belong to this, the material world.

If we see him as a man, and even see one Imam after the other, it is the result of our imperfect way of perception; the squint-eyed one sees one object as two.

The Imams all are same, both with regard to substance, and also as to their importance; there are no smaller or greater Imams, all are one. He does not become in reality, a youth, an adult, an old man he is always the same, although we see a change.

The Imam of the time is in fact the same person who was present hundred years ago, or will be present as many years later."

The only reason we perceive the Imam as a human being like ourselves is because we are confined to the "appearances" of the material world.

A Quran verse which refers to the Holy Prophet can be extended to the Holy Imams:

Quran 7:97 "Thou seest them looking toward thee, but they see thee not."


All regard the same being, but do not actually "see" the same being.


In this sense, it is not necessary to deny the existence of the physical body, but rather to realize that there is a higher reality which is "behind" the physical one.



In the material world, from the esoteric perspective, all things are but appearances.

It is indeed correct to say that the death of one Imam and the
succession of the next Imam can be likened to the Divine Light changing its garments.

According to this concept, the Ismailies have no need to mourn for Imam Husayn's death at Kerbala because for Ismailies, the Imam is always present.

The Light of Allah/First Intellect is always apparent in the physical realm because it is something inherent to the Creation.

The Imam of the Time is the manifest Sign of God and serves as God's Self-Disclosure.

Mazhar in the context of Imamat does not mean "Copy", "Incarnation".

Mazhar means "Sign", "Proof", or "Epiphany".


Pls. look in the Quran where it says all over to seek the signs/ proofs of Allah.


2:185 "Ramadhan is the (month) in which was sent down the QURAN, as a guide to mankind, also MANIFEST PROOFS for guidance and the FURQAN."

In the month of Ramadhan was revealed 1. the Quran - a guidance for mankind.

2. The Manifest Proofs also for guidance,

3. the Furqan a Criterion between Right and Wrong applies to Scripture and the Imam of the time.

24:46 - WE HAVE INDEED SENT DOWN MANIFEST SIGNS. And Allah guides whom He pleases to the right path.

Allah has indeed sent down His Ayats - Manifest Signs.

98:1 "Those who disbelieve among the People of the Scripture and the idolaters could not have left off (erring) till THE MANIFEST PROOF CAME UNTO TO THEM,"

98:2 "A MESSENGER FROM ALLAH, reading purified pages" The above shows the Prophet Muhammad himself was a "Sign of Allah". Why can the Holy Imam not be a Sign of Allah?

2:118 "Say those without knowledge: "Why speaketh not Allah unto us? or why cometh not unto us a Sign?"

So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts)."

Those who truly believe and truly have faith will recognize the manifest proof - the Holy Imam of the Time.

2:207 "And of mankind is he (who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen."

2:208 "O ye who believe! Come, all of you, into submission; and follow not the footsteps of the devil. Lo! he is an open enemy for you."

2:209 "And if ye slide back after THE MANIFEST PROOFS have come unto you, then know that Allah is Mighty, Wise." Of all of mankind, it is only the Imam who is willing to sacrifice himself for Allah.

Sunni and Shia commentators are unanimous in the fact that verse 2:207 was revealed in context of Hazrat Ali.

If we look at verse 209, we are once again reminded to take heed of the manifest proofs of Allah which are the Ahl-ul Bayt and the Imams.

We cannot comprehend Allah at all.

However, we have been given manifest proofs (the Imam and Pir) so through them we can gain a better understanding of Allah.

Realizing these proofs is for our own good, those who do not are blind.

[swamidada2]

by Waheeda Kurji

The Imam as the Mazhar of Allah:

The present Imam of the Ismailies, Mawlana Shah Karim al-Husayni, at the Paris conference of Ismaili missionaries, defined the Imam as being the "Mazhar of Allah".

He also said that the relationship between God and the Imam was related to "varying levels of inspiration and communication from God to man."

Many of us have been taught and even heard from the Imam himself that he is "the bearer of the Allah's Light".

It is in this context that the living Imam can be explained as the
epiphanic Form (Mazhar) of the Universal Intellect, which is also referred as the Light (Noor) of Allah or the Creative Act of Eternal Existentiation (Ibda).

The Light of Allah or the First Intellect is the primordial state of all created beings.
Each soul in the Universe contains the "spark" or "residue" of the Allah's Light. (Quote)

REPLY:
In the above article by Wahidah there is confusion.

Is Imam the epiphanic form (Mazhar) of the Universal Intellect or epiphany of Allah directly?

She wrote," Each soul in the universe contains spark or RESIDUE of Allah's light (NOOR)".
Residue means LEFT OVER. Noor is pure and Subhan. If there wasn't any residue or left over of Noor may be God has not created rest of the creation because he had already consumed all Noor in creation of First Intellect and Universal Soul!!
It is also against the concept of KUN FAYAKUN means Allah ordered KUN and creation came into being, therefore there is no question of residue of Noor.

[kmaherali]

REPLY:
In the above article by Wahidah there is confusion.

Is Imam the epiphanic form (Mazhar) of the Universal Intellect or epiphany of Allah directly?

The Imam is the Mazhar of the Divine Essence (Niranjan Avtaar). Hence he is also the mazhar of Divine Intellect since the Divine Intellect is derived from the Essence. In our tariqah the mazhar of the Divine Intellect is the Pir. At present the Imam is the Pir as well since he has not delegated that function to any other person.
[quote="swamidada"
She wrote," Each soul in the universe contains spark or RESIDUE of Allah's light (NOOR)".
Residue means LEFT OVER. Noor is pure and Subhan. If there wasn't any residue or left over of Noor may be God has not created rest of the creation because he had already consumed all Noor in creation of First Intellect and Universal Soul!!
It is also against the concept of KUN FAYAKUN means Allah ordered KUN and creation came into being, therefore there is no question of residue of Noor.[/quote]She has said spark or residue. The spark indicates a facet/part of Allah

[swamidada2]

REPLY:
In the above article by Wahidah there is confusion.

Is Imam the epiphanic form (Mazhar) of the Universal Intellect or epiphany of Allah directly?

The Imam is the Mazhar of the Divine Essence (Niranjan Avtaar). Hence he is also the mazhar of Divine Intellect since the Divine Intellect is derived from the Essence. In our tariqah the mazhar of the Divine Intellect is the Pir. At present the Imam is the Pir as well since he has not delegated that function to any other person.
[quote="swamidada"
She wrote," Each soul in the universe contains spark or RESIDUE of Allah's light (NOOR)".
Residue means LEFT OVER. Noor is pure and Subhan. If there wasn't any residue or left over of Noor may be God has not created rest of the creation because he had already consumed all Noor in creation of First Intellect and Universal Soul!!
It is also against the concept of KUN FAYAKUN means Allah ordered KUN and creation came into being, therefore there is no question of residue of Noor.

She has said spark or residue. The spark indicates a facet/part of Allah[/quote]

You keep taking U turns. Is Allah just Divine Essence and nothing else? What you mentioned is that Imam is Mazhar of Divine Essence as well as Divine Essence of Divine Intellect, so you are talking of Imam being Mazhar of two entities and putting Imam at 3rd position. Then you confused your self and readers as well that Mazhar of Divine Intellect is Pir and at present, Imam is Pir. My question to you; Piratan is merged with Imamat at time of MSMS then what was position of Imam before that. What about Imam before Shah Ali Shah? Was he Mazhar of Divine Intellect at that time also when he had appointed some other person as Pir.
For other part of my answer, do you relate spark with RESIDUE? Or you think that spark is of low grade residue?

[Admin]

All this has already been discussed previously. No repeat. allowed

Repeat = Delete.

[Admin]

Here is a monograph in French on the Continuity of Imamate from various sources written in early 1980s'.

Interesting reading. On Imams before Hazrat Ali and during various era

http://www.ismaili.net/heritage/files/c ... b-1982.pdf

[mahebubchatur]

Ali – Allah:

1. Guidance of Imam Sultan Muhammad Shah (A.S.)

Aga Khan III said:

“When last in Bombay 8 years ago, many of our people came to me and requested to add just one word in the Du‘a, and then they said everything is alright. I asked what is that one word. They said, ‘Instead of “Ali Allah” to say “Ali-un-wali-Allah”.’
So I said you better drop the whole Du‘a if you want to alter that word. You are ignorant. It is your ignorance and not that ‘Ali Allah’ is wrong.”

Source: Ismailia Association Mission Conference

⸻

2. The Ismaili Salwat (Declaration)

Ismailis recite the following Salwat:

“There is no God but God, and Muhammad is the Apostle of God, and Ali is divinely appointed as both the successor and Vicar of God—encompassing both worldly and spiritual authority.”

⸻

3. Role of Ali

Ali ibn Abi Talib was appointed as:
• Amir al-Mu’minin (Commander of the Faithful)
• Amir al-Muslimin (leader of the Muslims)

Reflecting both spiritual and temporal authority.

This understanding is reflected in the teachings of the Imam as conveyed in:
The Memoirs of Aga Khan (1954)

⸻

4. Meaning of “Shia”

The term Shia means a stream, group, or section.

⸻

5. “I Am Everything to Everybody” – Context Explained

The Imam said:

“I am everything to everybody.”

A fuller explanation is given from an encounter in 1946 (Dar-es-Salaam, Tanzania), reported by Dr. Hassan E. Nathoo:

“He told me that people often asked him if he was God. He said, ‘I am everything to everybody. If you consider me God, I am your God. If you consider me your Spiritual Father, I am your Spiritual Father. If you consider me your Imam, I am your Imam. If you consider me only your friend, I am your friend… It depends on your faith.
But anybody who considers me God at a Shariati level is no better than a Bhut Parast (idol worshipper). At the Marfati level, this question does not arise.’”

Source: http://www.ismaili.net/html/modules.php ... opic&t=335

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6. Human Limitation and Perception

It is not the Imam who is limited—it is we who are limited.

We perceive the Imam according to our capacity. In his grace, he responds to each murid according to their understanding—thus being “everything to everybody.”

This aligns with the Hadith Qudsi:

“I am as My servant thinks of Me. So let him think well of Me.”

Source: Seyyed Hossein Nasr, The Study Quran, p. 568 (11:9–10c)

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7. Shariati vs Marfati Understanding

The Imam clearly warns:
• At the Shariati (exoteric) level:
• To consider the Imam as God is idolization
• It limits the Divine to a physical form

Historically, idols were:
• Physical forms without spirit
• Limited in time and space

To view the Imam materially as God is to confine the Divine, which is incorrect.

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8. The Concept of Nur (Divine Light)
• God is Nur (Light) — (Qur’an 24:35)
• This Nur is:
• ever present In the Imam
• In creation
• Reflected within every believer -divine spark

Thus:
• The Imam is not a physical limitation of God
• But a manifestation and guide and bearer of the Nur to convey guidance blessings and mercy from the divine Will - light of Allah (Memoirs)

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9. Marfati (Gnostic) Perspective

At the Marfati level (gnosis):
• The question “Is Imam God?” does not arise
• Because:
• Ultimate reality is Divine Unity - monorealism
• “There is nothing but God”

Thus the question transforms into:
• “Is Nur, Nur?”
which answers itself

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10. The Path to Realization

A reflective expression of this path:
“Remember Me, I will remember you — the stream into the river, the river into the ocean.”

Source:
• Qur’an 2:152 (Pickthall translation)
• Ismailia Association Mission Conference, Imam Sultan Muhammad Shah

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11. Further Reading with more details and references

https://shafeenali.com/recognition/#n47

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Conclusion

• This is not a matter of understanding Farmans
• Once understood properly:
• One can then consider any gaps

Our Imam’s Farmans consistently emphasises:
* read understand uphold & share knowledge on Farmans
* Knowledge over ignorance
* Meaning over literalism
* Spiritual understanding over superficial interpretation

In our daily prayers in most countries today we use recite and invoke Ali Allah and Ali-u-Allah. We send our remembrance and prayers to Hazar Imam - Ya Ali Ya Nur Mawlana - And Hazar Imam constantly reminds us in Farmans including last week to remember and take Imams name with the Tasbih he is now giving during Didar abd that is an act of our prayers to Allah through the Nur of Imam

I hope the above is of help in adding to the understanding for those who are truly seeking to understand and share