USA Didar
We must all whole heartedly ‘ completely agree with what Hazar Imam is showing us — through his actions, words, - Farmans and by his example.
Leaders are still trying to withold Farmans and our constitution despite Hazar Imam’s repeated Farmans to give to the entire Jamat - we must all share
It is Hazar Imam who decides what is right for the Jamat, not those who want to preserve the old status quo of what should happen and what they say Imam wants
Imam has made it very clear eg — “I am the Imam, and I know what I am doing.” See below
During Didar, Imam personally went to and accepted letters, embraced children, and even greeted and blessed murids standing outside. with love
That is his Love guidance, and his blessings of Didar
Those who came and come out of love were and should not be rejected - they are all blessed by him.
Sadly, some leaders in control & most older ones still live in the past, they are resisting change and misusing authority abd withholding what Imam has already asked them and Jamat - To share
We all have a duty to do what Imam has asked and says and shown by his actions as he is doing since 4 Feb 2025
Imam is making transformative changes by his words action and example — just as foretold in the Ginans and confirmed in Farmans even today in Houston
Mubaraki to all
More
The following has been received and reflects what many witnessed:
“At the last minute, the leaders changed Hazar Imam’s route. Many of the early Jamat, who had been standing for hours at the suggested exit, missed Him entirely. Others tried to run to the roadside when they realised they were made to stand at the incorrect exit by Leaders and their selected volunteers in control.”
This is deeply troubling and reflects a continuing pattern of exclusion that has sadly taken root within the same group and culture of leadership and volunteers.
These were a few murids who had come purely out of love and devotion — waiting respectfully outside to see their Imam from a distance, to offer prayers, and to receive blessings. Their only wish was to participate in worship in the most dignified and peaceful way.
Yet instead of being welcomed inside to worship, or even simply left undisturbed, they were misled and excluded — repeating the same mentality seen in other places, such as Mozambique, and now again in Houston.
Such actions go directly against the spirit of Hazar Imam’s Farmans and therefore against the ethics of our faith, our unity as one Jamat, and the principle of pluralism that Hazar Imam has consistently taught us to live by.
When Hazar Imam himself waved — even stepping out from his car to greet and bless those standing outside — it was a profound moment of love, inclusion, and compassion. It was a true expression of the Imam’s affection for all murids, whether inside or outside. That is what our faith represents: inclusion, humility, and unity.
Therefore, I once again appeal — to our Leaders, Volunteers, and the entire Jamat:
Please, do not exclude members of the Jamat — from worship, from Farmans, or from our Constitution.
Do not mislead them.
Do not deny them the right to express their devotion.
Even if instructed otherwise, we must all remember that obedience to the Imam’s Farmans, to truth, and to ethics comes before obedience to any human instruction that contradicts the Imam’s guidance, actions, and example.
Let us return to the true spirit of our faith — where every murid is treated as a brother or sister, where the Jamat is embraced rather than divided, and where the light of love and inclusion, as embodied by Hazar Imam himself, shines through all our actions and is shared, not withheld.
There is no shame in murids expressing love by offering letters or seeking Didar. The only shame is in blocking what the Imam wishes.
Let us therefore follow the Imam — in what he says, what he does, and what he shows — not what leaders claim in contradiction to him. True obedience is to the Imam, not to the status quo.
https://x.com/chaturmahebub/status/1987 ... hqfO552USg
Day 4
https://x.com/chaturmahebub/status/1987 ... hqfO552USg
Institute of Ismaili Studies set up, Boards & Legal
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mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
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mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Institute of Ismaili Studies set up, Boards & Legal
As part of our ongoing work to share and enhance access to the IIS’s rich heritage materials, ISCU took part in History Day 2025 - a national event connecting archives, libraries, and museums with students, researchers, and history enthusiasts across the UK.
Through History Day, ISCU continues to inspire engagement with the IIS’s unique manuscripts, archives, and oral histories, connecting people to centuries of scholarship and cultural heritage.
Learn more about ISCU’s research, exhibitions, and outreach via the IIS website.
Institute of Ismaili studies
https://www.iis.ac.uk/news/2025/novembe ... -day-2025/
Through History Day, ISCU continues to inspire engagement with the IIS’s unique manuscripts, archives, and oral histories, connecting people to centuries of scholarship and cultural heritage.
Learn more about ISCU’s research, exhibitions, and outreach via the IIS website.Institute of Ismaili studies
https://www.iis.ac.uk/news/2025/novembe ... -day-2025/
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mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Institute of Ismaili Studies set up, Boards & Legal
Decades of Divergence – A Research Review & Brief on Ismaili Institutional Governance education & Ismaili Constitution
After extensive observation, and dialogue, I have prepared a research brief titled “Decades of Divergence by Ismaili Community Leaders.”
This brief brings together key findings on:
• Patterns of centralisation and exclusion
• Withholding of Farmans and constitutional guidance
• Divergence in Ismaili faith doctrinal education - prayers guidance and intercession divinely ordained and conveyed through the Noor of our Imams
• Strategic failures acknowledged in institutional reports
• The 2010–2015 Copyright Lawsuit and its long-term impact
• The ongoing gap between institutional practices and the Imam’s Farmans which include pluralism, ethics transparency, and “Go Local” empowerment
The purpose of this brief is not criticism for its own sake, but to invite:
✔ Scholarly dialogue
✔ Evidence-based critique
✔ Institutional reflection and response
✔ Alignment with and sharing of Farmans, the Constitution, & to uphold ethical governance
✔ The right path forward for the Jamat rooted in Farmans - openness, pluralism, and inclusion
If any part of this briefing is factually incomplete or inaccurate, I openly welcome reasoned dialogue & clarity with Farmans
Read or download the full brief here:
Link
https://drive.google.com/file/d/1XsYTEw ... p=drivesdk
After extensive observation, and dialogue, I have prepared a research brief titled “Decades of Divergence by Ismaili Community Leaders.”
This brief brings together key findings on:
• Patterns of centralisation and exclusion
• Withholding of Farmans and constitutional guidance
• Divergence in Ismaili faith doctrinal education - prayers guidance and intercession divinely ordained and conveyed through the Noor of our Imams
• Strategic failures acknowledged in institutional reports
• The 2010–2015 Copyright Lawsuit and its long-term impact
• The ongoing gap between institutional practices and the Imam’s Farmans which include pluralism, ethics transparency, and “Go Local” empowerment
The purpose of this brief is not criticism for its own sake, but to invite:
✔ Scholarly dialogue
✔ Evidence-based critique
✔ Institutional reflection and response
✔ Alignment with and sharing of Farmans, the Constitution, & to uphold ethical governance
✔ The right path forward for the Jamat rooted in Farmans - openness, pluralism, and inclusion
If any part of this briefing is factually incomplete or inaccurate, I openly welcome reasoned dialogue & clarity with Farmans
Read or download the full brief here:
Link
https://drive.google.com/file/d/1XsYTEw ... p=drivesdk
-
mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Institute of Ismaili Studies set up, Boards & Legal
The Institute of Ismaili Studies (IIS) and the Institute of French Islamology (IFI) signed a Memorandum of Understanding on 18 November 2025 to advance research and teaching in Islamic studies.
This partnership is alligned with IIS’s mission to teach knowledge of Islam, & particularly the Shia Ismaili faith to the community globally
This partnership will:
• Strengthen academic exchange and collaborative learning between the two institutions.
• Broaden understanding of Muslim cultures in both historical and contemporary contexts.
• Build on IIS’s existing relationships in France and previous partnerships, such as with Fondation Inalco.
• Include activities such as lecture series under themes like Shia Islam and Ismaili Studies.
• Highlight a shared commitment to pluralism and cross-cultural understanding in the study of Islam. 
The agreement reflects both institutions’ commitment to high-quality scholarship and international cooperation on Islamic thought, diversity, and culture.
Pluralism is the goal the solution and the priority conveyed by Aga Khan in 2025 to be actualised
“ "Championing pluralism in our societies is not only the goal. It is the solution.
Pluralism is the roadmap to bridging the schism between people and even institutions.»
- His Highness the Aga Khan
https://www.iis.ac.uk/news/2025/decembe ... slamology/
This partnership is alligned with IIS’s mission to teach knowledge of Islam, & particularly the Shia Ismaili faith to the community globally
This partnership will:
• Strengthen academic exchange and collaborative learning between the two institutions.
• Broaden understanding of Muslim cultures in both historical and contemporary contexts.
• Build on IIS’s existing relationships in France and previous partnerships, such as with Fondation Inalco.
• Include activities such as lecture series under themes like Shia Islam and Ismaili Studies.
• Highlight a shared commitment to pluralism and cross-cultural understanding in the study of Islam. 
The agreement reflects both institutions’ commitment to high-quality scholarship and international cooperation on Islamic thought, diversity, and culture.
Pluralism is the goal the solution and the priority conveyed by Aga Khan in 2025 to be actualised
“ "Championing pluralism in our societies is not only the goal. It is the solution.
Pluralism is the roadmap to bridging the schism between people and even institutions.»
- His Highness the Aga Khan
https://www.iis.ac.uk/news/2025/decembe ... slamology/
-
mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Institute of Ismaili Studies set up, Boards & Legal
https://x.com/chaturmahebub/status/2005 ... hqfO552USgmahebubchatur wrote: Mon Dec 29, 2025 6:53 am The Institute of Ismaili Studies (IIS) and the Institute of French Islamology (IFI) signed a Memorandum of Understanding on 18 November 2025 to advance research and teaching in Islamic studies.
https://institut-islamologie.fr/
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mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Institute of Ismaili Studies set up, Boards & Legal
Institute of Ismaili Studies (IIS)
Ismaili Tariqah & Religious Education Board (ITREB) - Kenya
Al-Waʿeẓ Farukh Amiry delivered a Waʿez at the Jamatkhana in the presence of the Mukhi and Kamadia Sahebans and the Jamat. The session was also livestreamed on Zoom, which I attended.
The session was introduced as follows:
Title: Imamat – The Living Guidance of Islam
“Drawing from the Qur’an, Hadith, Farmans, and authoritative Ismaili sources, this session will be reflective, accessible, and relevant to everyday life for both youth and adults.”
Al-Waʿeẓ emphatically affirmed the following core principles of the Ismaili faith concerning the role authority & guidance of Imam and the Imamat (full audio, approx. 45 minutes, linked below):
He confirmed that every Imam of the time is designated by Allah, & is infallible, and is bearer of the Noor that pre-existed creation. The Imam is perfect, beyond the physical realm, and ever-present as the Noor-e-Imam. He has access to all the treasures of Allah — the Will of Allah. There is no limit to the Imam’s knowledge of Allah’s will, which is the source of the guidance conveyed by the Imam through Farmans.
He clarified that the Imam knows the future, including the identities of future Imams, which is a part of the will of Allah.
The Imam’s authority and knowledge are from Allah & limitless, as they forms and are part of the entirety of knowledge and divine will
By way of example, he referenced the designation of Shah Karim during the Imamat of Shah Karim, affirming that succession of Imam is determined by Allah’s will — not lineage, seniority, or personal human choice of the Imam
He quoted Hazar Imam Prince Rahim, at time of Shah Karim stating that the next Imam is designated by Allah alone, pre-creation, and that the Imam does not choose his successor of his own volition. This knowledge comes from
Allah & forms part of Allah’s will — a pre-ordained divine trust.
Imam Shah Karim had also stated that the next Imam is known, but only to him.
Al-Waʿeẓ added that the Imam’s knowledge is limitless and that the Imam can know who the next six Imams will be.
Al-Waʿeẓ further stated that the Imam is infallible and incapable of corruption — financial, moral, intellectual, or otherwise. The Imam is not driven by ego or personal interest. His leadership and authority are pure, divinely purified, and continuously protected by Allah’s will. In this context, he referenced Qur’an 33:33 (Ayat-e-Tathir).
Link to FULL cover note & audio recording:
viewtopic.php?p=75321#p75321
Ismaili Tariqah & Religious Education Board (ITREB) - Kenya
Al-Waʿeẓ Farukh Amiry delivered a Waʿez at the Jamatkhana in the presence of the Mukhi and Kamadia Sahebans and the Jamat. The session was also livestreamed on Zoom, which I attended.
The session was introduced as follows:
Title: Imamat – The Living Guidance of Islam
“Drawing from the Qur’an, Hadith, Farmans, and authoritative Ismaili sources, this session will be reflective, accessible, and relevant to everyday life for both youth and adults.”
Al-Waʿeẓ emphatically affirmed the following core principles of the Ismaili faith concerning the role authority & guidance of Imam and the Imamat (full audio, approx. 45 minutes, linked below):
He confirmed that every Imam of the time is designated by Allah, & is infallible, and is bearer of the Noor that pre-existed creation. The Imam is perfect, beyond the physical realm, and ever-present as the Noor-e-Imam. He has access to all the treasures of Allah — the Will of Allah. There is no limit to the Imam’s knowledge of Allah’s will, which is the source of the guidance conveyed by the Imam through Farmans.
He clarified that the Imam knows the future, including the identities of future Imams, which is a part of the will of Allah.
The Imam’s authority and knowledge are from Allah & limitless, as they forms and are part of the entirety of knowledge and divine will
By way of example, he referenced the designation of Shah Karim during the Imamat of Shah Karim, affirming that succession of Imam is determined by Allah’s will — not lineage, seniority, or personal human choice of the Imam
He quoted Hazar Imam Prince Rahim, at time of Shah Karim stating that the next Imam is designated by Allah alone, pre-creation, and that the Imam does not choose his successor of his own volition. This knowledge comes from
Allah & forms part of Allah’s will — a pre-ordained divine trust.
Imam Shah Karim had also stated that the next Imam is known, but only to him.
Al-Waʿeẓ added that the Imam’s knowledge is limitless and that the Imam can know who the next six Imams will be.
Al-Waʿeẓ further stated that the Imam is infallible and incapable of corruption — financial, moral, intellectual, or otherwise. The Imam is not driven by ego or personal interest. His leadership and authority are pure, divinely purified, and continuously protected by Allah’s will. In this context, he referenced Qur’an 33:33 (Ayat-e-Tathir).
Link to FULL cover note & audio recording:
viewtopic.php?p=75321#p75321
-
mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Didar & Darbar - Institute of Ismaili Studies set up, Boards & Legal
Didar in the Shia Imami Ismaili Faith, Tariqah of Islam
Theology of the Imam’s Ever-Presence, Light (Nur), and Allegiance – Bay‘ah
⸻
1. Introduction
In the Shia Imami Ismaili Muslim tradition, Didar (Deedar) occupies a foundational theological and devotional place. Under the continuum of Farmans of the present Imam, Aga Khan V, Didar is not merely a communal gathering but a profound expression of worship and the living bond between the Imam and the murid (believer).
Didar must be understood not simply as a ceremonial event, but as a theological reality grounded in the doctrine of Imamat — affirming the continuous, ever-present Nur of the Imam, and the divinely ordained guidance, mercy, and blessings conveyed by the Imam, whose authority comes from Allah conveyed through Prophet Muhammad (peace be upon him)
“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.”
Aga khan V
⸻
2. Defining: Didar, Mulaqat, and Darbar
Understanding the terminology is essential:
• Didar literally means “to see” — specifically, to see the Imam.
• Mulaqat refers to a meeting or encounter with the Imam, often in a more personal context.
• Darbar is a Didar occasion that the Imam himself designates as one of special significance, joy, or historic importance.
Thus, while all Darbars are Didars, not all Didars are Darbars. The distinction rests not in ceremony alone, but in the Imam’s explicit designation of a Darbar.
⸻
3. Didar as a Sacred Act of Worship “ Highest form of worship” for Ismailis ( IIS)
In the Ismaili faith, Didar is the sacred occasion of worship in which:
• The Imam is physically present before the Jamat (community), presiding the prayers
• The murids see the Imam.
• The Imam sees the murids.
This mutual visibility is not incidental. It reflects the reciprocal and covenantal nature of the spiritual bond between the Imam and each murid individually.
For Ismailis, seeing the face of the Imam is itself an act of prayer. The act of seeing is devotional, not observational. It is an intentional spiritual orientation toward the bearer of divine Light, blessings, intercession and guidance.
⸻
4. The Covenant (Bay‘ah): A Two-Way Allegiance
Didar is grounded in bay‘ah — the oath of allegiance binding the murid to the Imam’s light - Nur
From the murid.
• Acceptance of the Imam’s divinely ordained authority
• Obedience to his guidance (Farman)
• Seeking of blessings, intercession, and spiritual enlightenment
• Offering of time, knowledge, service, and material contributions out of devotion
From the Imam:
• Acceptance of the murids’ offer of allegiance
• Granting of guidance, including interpretation of faith
• Bestowal of blessings and intercession
• According to his wisdom and Allah’s will, granting of spiritual enlightenment ( Didar)
This covenant is both material and spiritual, encompassing outward practice and inward transformation. It reflects the inclusive unity of all that is worldly and the spiritual worlds — there is no separation
⸻
5. The Doctrine of the Ever-Presence of the Imam and Divine Light (Nur)
The theological foundation of Didar lies in the doctrine of Imamat
For Ismaili Muslims, the Imam is:
• The living ever present spiritual guide on earth
• The inheritor of spiritual authority and light conveyed through the Prophet from Allah
• The bearer of the ever-present divine Light (Nur), continued through the unbroken lineage of Imams
The Imam’s knowledge and guidance are not independent authority but divinely conveyed and sustained wisdom. His Farmans are a manifestations of this continuum & Light.
Didar, therefore, is not merely proximity to the Imam of the time; it is nearness to the source of Divine Light, guidance, blessings, and intercession, granted in accordance with the will of Allah.
⸻
6. The Two main Dimensions of Didar
6.1 The Zahiri (Outer) Dimension — also referred to as Jismani
The outer dimension consists of:
• Physical presence
• Communal religious gathering
• Formal recognition of Imam & allegiance
• Blessings conveyed in time and space
This dimension affirms that Islam in the Ismaili faith is historically embodied and continuously guided by Allah through the Imam of the time.
⸻
6.2 The Batini (Inner) Dimension — also referred to as Noorani
The inner dimension concerns spiritual reality.
Believers affirm that:
• The Imam bears the Light (Nur) of Imamat
• Through Didar, spiritual upliftment may occur
• Such grace is not automatic nor guaranteed
• It is bestowed according to divine wisdom and the Imam’s discretion
Spiritual enlightenment may manifest as:
• Strengthened faith
• Inner tranquility
• Ethical awakening
• Heightened awareness of the soul and the hereafter
Its realization depends upon:
• Sincerity and purity of intention
• Obedience to Farmans
• Moral conduct
• Spiritual readiness
Thus, Didar may become, for some, not merely an encounter in this world, but a moment of nearness to eternal spiritual reality.
In every Didar — whether outer (Zahiri) or inner (Batini), in the physical presence of the Imam or through daily prayers and worship — each murid seeks the Imam’s spiritual enlightenment for their eternal soul, while also seeking the blessings of his Farmans and the acceptance of prayers in this world and in the hereafter.
Thus, Didar is both a lived spiritual reality and a covenantal experience, uniting the murid’s devotion with the Imam’s guidance and blessings across both this world and the spiritual & eternal realm.
⸻
7. Darbar: Joy, Meaning, and Communal Renewal
The meaning of Darbar was explained by Aga Khan IV in a Farman
“Today I want you to share in My happiness. And this is why I decided that today should be an occasion of Darbar. A Darbar is an occasion of special happiness, of special meaning…”
He further emphasized:
“…with hard work, with unity, with integrity, with wisdom, My Jamat will be able to rebuild that which has been damaged, and can construct for itself, a stronger future in the years ahead…”
Darbar therefore represents:
• A moment of shared joy between Imam and Jamat
• A reaffirmation of unity
• A renewal of collective purpose
• A blessing upon communal resilience
It is designated by the Imam and carries heightened historical and spiritual significance.
⸻
8. Clarifying Contemporary Definitions
Modern summaries state:
• Didar is the blessing of seeing the Imam
• Mulaqat is a personal meeting
• Darbar is a ceremonial gathering
While not incorrect, such summaries are incomplete risk confusion if detached from their real theological foundations.
Didar is not merely visual contact. It is:
• A sacred worship & covenantal reaffirmation
• A moment of transmitted spiritual Light and enlightenment from the Imam
• A lived expression of prayers and worship
• A convergence and unity of Zahiri (outer) and Batini (inner) Didar
A complete theological understanding must include both main dimensions of Didar - Worship purpose and outcome
⸻
9. Conclusion
Didar, within the Shia Imami Ismaili faith, is the sacred meeting point toward spiritual enlightenment, eternity, visibility, and spirituality.
It affirms that divine guidance is not abstract but a living reality.
It manifests the enduring relationship between Imam and murid.
It unites physical presence with the spiritual life of the soul and the worlds — both material and spiritual.
⸻
10. Concise Definitions
What is Didar, Mulaqat, and Darbar in the Ismaili Faith?
Didar
To behold the Imam physically — a sacred act of worship in which murids seek the Imam’s blessings, guidance (Farman), and spiritual enlightenment. The Imam, as bearer of the Light (Nur) through the line of the Prophet, the Qur’an, and ultimately Allah, bestows both spiritual and material blessings upon murids, individually or collectively.
Mulaqat
A meeting with the Imam — a form of Didar, typically taking place in a more personal or small-group setting
Darbar
A Didar formally designated by the Imam as a Darbar — an occasion of particular significance, joy, ceremony, and collective blessing for the Jamat.
Author: M Chatur
Date: 25 Feb 2026
Link and References: [Insert link here]
By The Ismaili
“In Shia Ismaili Muslim tradition, Didar can be experienced both physically and spiritually. Physical Didar refers to the occasions when Ismailis are graced with the opportunity to see and be in the presence of the hereditary Ismaili Imam-of-the-Time. Spiritual Didar refers to an experience in which one, through the guidance of the Imam, internally experiences the presence of God’s light”
Video
https://youtu.be/QhBVgSDYlMg
IIS
viewtopic.php?p=74011#p74011
Ismaili Gnosis
https://ask.ismailignosis.com/article/9 ... and-darbar
Ismaili Net
viewtopic.php?p=2573#p2573
By The Ismaili Canada
24 Feb 2026
DID YOU KNOW?
CANADA VISIT
Didar, Mulaqat & Darbar
All three describe occasions of meeting the Imam - but each carries a unique meaning.
→ Didar is the blessing of seeing the Imam.
→ Mulaqat is the personal meeting or
encounter with the Imam.
→ Darbar is a ceremonial gathering, often marking special or historic moments such as Jubilees.
Each reflects a different dimension of presence and devotion.
Theology of the Imam’s Ever-Presence, Light (Nur), and Allegiance – Bay‘ah
⸻
1. Introduction
In the Shia Imami Ismaili Muslim tradition, Didar (Deedar) occupies a foundational theological and devotional place. Under the continuum of Farmans of the present Imam, Aga Khan V, Didar is not merely a communal gathering but a profound expression of worship and the living bond between the Imam and the murid (believer).
Didar must be understood not simply as a ceremonial event, but as a theological reality grounded in the doctrine of Imamat — affirming the continuous, ever-present Nur of the Imam, and the divinely ordained guidance, mercy, and blessings conveyed by the Imam, whose authority comes from Allah conveyed through Prophet Muhammad (peace be upon him)
“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.”
Aga khan V
⸻
2. Defining: Didar, Mulaqat, and Darbar
Understanding the terminology is essential:
• Didar literally means “to see” — specifically, to see the Imam.
• Mulaqat refers to a meeting or encounter with the Imam, often in a more personal context.
• Darbar is a Didar occasion that the Imam himself designates as one of special significance, joy, or historic importance.
Thus, while all Darbars are Didars, not all Didars are Darbars. The distinction rests not in ceremony alone, but in the Imam’s explicit designation of a Darbar.
⸻
3. Didar as a Sacred Act of Worship “ Highest form of worship” for Ismailis ( IIS)
In the Ismaili faith, Didar is the sacred occasion of worship in which:
• The Imam is physically present before the Jamat (community), presiding the prayers
• The murids see the Imam.
• The Imam sees the murids.
This mutual visibility is not incidental. It reflects the reciprocal and covenantal nature of the spiritual bond between the Imam and each murid individually.
For Ismailis, seeing the face of the Imam is itself an act of prayer. The act of seeing is devotional, not observational. It is an intentional spiritual orientation toward the bearer of divine Light, blessings, intercession and guidance.
⸻
4. The Covenant (Bay‘ah): A Two-Way Allegiance
Didar is grounded in bay‘ah — the oath of allegiance binding the murid to the Imam’s light - Nur
From the murid.
• Acceptance of the Imam’s divinely ordained authority
• Obedience to his guidance (Farman)
• Seeking of blessings, intercession, and spiritual enlightenment
• Offering of time, knowledge, service, and material contributions out of devotion
From the Imam:
• Acceptance of the murids’ offer of allegiance
• Granting of guidance, including interpretation of faith
• Bestowal of blessings and intercession
• According to his wisdom and Allah’s will, granting of spiritual enlightenment ( Didar)
This covenant is both material and spiritual, encompassing outward practice and inward transformation. It reflects the inclusive unity of all that is worldly and the spiritual worlds — there is no separation
⸻
5. The Doctrine of the Ever-Presence of the Imam and Divine Light (Nur)
The theological foundation of Didar lies in the doctrine of Imamat
For Ismaili Muslims, the Imam is:
• The living ever present spiritual guide on earth
• The inheritor of spiritual authority and light conveyed through the Prophet from Allah
• The bearer of the ever-present divine Light (Nur), continued through the unbroken lineage of Imams
The Imam’s knowledge and guidance are not independent authority but divinely conveyed and sustained wisdom. His Farmans are a manifestations of this continuum & Light.
Didar, therefore, is not merely proximity to the Imam of the time; it is nearness to the source of Divine Light, guidance, blessings, and intercession, granted in accordance with the will of Allah.
⸻
6. The Two main Dimensions of Didar
6.1 The Zahiri (Outer) Dimension — also referred to as Jismani
The outer dimension consists of:
• Physical presence
• Communal religious gathering
• Formal recognition of Imam & allegiance
• Blessings conveyed in time and space
This dimension affirms that Islam in the Ismaili faith is historically embodied and continuously guided by Allah through the Imam of the time.
⸻
6.2 The Batini (Inner) Dimension — also referred to as Noorani
The inner dimension concerns spiritual reality.
Believers affirm that:
• The Imam bears the Light (Nur) of Imamat
• Through Didar, spiritual upliftment may occur
• Such grace is not automatic nor guaranteed
• It is bestowed according to divine wisdom and the Imam’s discretion
Spiritual enlightenment may manifest as:
• Strengthened faith
• Inner tranquility
• Ethical awakening
• Heightened awareness of the soul and the hereafter
Its realization depends upon:
• Sincerity and purity of intention
• Obedience to Farmans
• Moral conduct
• Spiritual readiness
Thus, Didar may become, for some, not merely an encounter in this world, but a moment of nearness to eternal spiritual reality.
In every Didar — whether outer (Zahiri) or inner (Batini), in the physical presence of the Imam or through daily prayers and worship — each murid seeks the Imam’s spiritual enlightenment for their eternal soul, while also seeking the blessings of his Farmans and the acceptance of prayers in this world and in the hereafter.
Thus, Didar is both a lived spiritual reality and a covenantal experience, uniting the murid’s devotion with the Imam’s guidance and blessings across both this world and the spiritual & eternal realm.
⸻
7. Darbar: Joy, Meaning, and Communal Renewal
The meaning of Darbar was explained by Aga Khan IV in a Farman
“Today I want you to share in My happiness. And this is why I decided that today should be an occasion of Darbar. A Darbar is an occasion of special happiness, of special meaning…”
He further emphasized:
“…with hard work, with unity, with integrity, with wisdom, My Jamat will be able to rebuild that which has been damaged, and can construct for itself, a stronger future in the years ahead…”
Darbar therefore represents:
• A moment of shared joy between Imam and Jamat
• A reaffirmation of unity
• A renewal of collective purpose
• A blessing upon communal resilience
It is designated by the Imam and carries heightened historical and spiritual significance.
⸻
8. Clarifying Contemporary Definitions
Modern summaries state:
• Didar is the blessing of seeing the Imam
• Mulaqat is a personal meeting
• Darbar is a ceremonial gathering
While not incorrect, such summaries are incomplete risk confusion if detached from their real theological foundations.
Didar is not merely visual contact. It is:
• A sacred worship & covenantal reaffirmation
• A moment of transmitted spiritual Light and enlightenment from the Imam
• A lived expression of prayers and worship
• A convergence and unity of Zahiri (outer) and Batini (inner) Didar
A complete theological understanding must include both main dimensions of Didar - Worship purpose and outcome
⸻
9. Conclusion
Didar, within the Shia Imami Ismaili faith, is the sacred meeting point toward spiritual enlightenment, eternity, visibility, and spirituality.
It affirms that divine guidance is not abstract but a living reality.
It manifests the enduring relationship between Imam and murid.
It unites physical presence with the spiritual life of the soul and the worlds — both material and spiritual.
⸻
10. Concise Definitions
What is Didar, Mulaqat, and Darbar in the Ismaili Faith?
Didar
To behold the Imam physically — a sacred act of worship in which murids seek the Imam’s blessings, guidance (Farman), and spiritual enlightenment. The Imam, as bearer of the Light (Nur) through the line of the Prophet, the Qur’an, and ultimately Allah, bestows both spiritual and material blessings upon murids, individually or collectively.
Mulaqat
A meeting with the Imam — a form of Didar, typically taking place in a more personal or small-group setting
Darbar
A Didar formally designated by the Imam as a Darbar — an occasion of particular significance, joy, ceremony, and collective blessing for the Jamat.
Author: M Chatur
Date: 25 Feb 2026
Link and References: [Insert link here]
By The Ismaili
“In Shia Ismaili Muslim tradition, Didar can be experienced both physically and spiritually. Physical Didar refers to the occasions when Ismailis are graced with the opportunity to see and be in the presence of the hereditary Ismaili Imam-of-the-Time. Spiritual Didar refers to an experience in which one, through the guidance of the Imam, internally experiences the presence of God’s light”
Video
https://youtu.be/QhBVgSDYlMg
IIS
viewtopic.php?p=74011#p74011
Ismaili Gnosis
https://ask.ismailignosis.com/article/9 ... and-darbar
Ismaili Net
viewtopic.php?p=2573#p2573
By The Ismaili Canada
24 Feb 2026
DID YOU KNOW?
CANADA VISIT
Didar, Mulaqat & Darbar
All three describe occasions of meeting the Imam - but each carries a unique meaning.
→ Didar is the blessing of seeing the Imam.
→ Mulaqat is the personal meeting or
encounter with the Imam.
→ Darbar is a ceremonial gathering, often marking special or historic moments such as Jubilees.
Each reflects a different dimension of presence and devotion.
Re: Institute of Ismaili Studies set up, Boards & Legal
This thread is for : Institute of Ismaili Studies set up, Boards & Legal
Please do not post doctrinal issues here.
Please do not post doctrinal issues here.
-
mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Institute of Ismaili Studies set up, Boards & Legal
His Highness the Aga Khan, in his capacity as the Chair of IIS, has appointed three new members to the Board of Governors for a three-year term. The Board guides IIS’ academic mission and long-term development, overseeing its work in research, publication and higher education.
The Institute warmly welcomes the newly appointed Governors and looks forward to benefiting from their collective expertise and perspectives.
His Highness the Aga Khan, in his capacity as the Chair of IIS, has appointed three new members to the Board of Governors for a three-year term commencing on 4 February 2026.
Dr Minaz Fazal, Associate Professor of Education and Director of the Education Department at New York Institute of Technology, with extensive experience in higher education leadership, governance, and institutional strategy.
Professor Shenila Khoja-Moolji, Hamad bin Khalifa al-Thani Endowed Chair of Muslim Societies at Georgetown University, whose scholarship focuses on gender, Islam, and migration.
Mr Fayyaz Nurmohamed, Director of Communications for His Highness the Aga Khan and the Aga Khan Development Network (AKDN), with wide-ranging experience in strategic communications, media, and strategic planning.
The Institute warmly welcomes the newly appointed Governors and looks forward to benefiting from their collective expertise and perspectives. Their appointments reinforce IIS’ ongoing commitment to strong governance in support of its mission to advance the study of Muslim societies and intellectual traditions through research, publications, teaching, and outreach.
Read more about the appointments: https://www.iis.ac.uk/news/2026/februar ... appointed/
The Institute warmly welcomes the newly appointed Governors and looks forward to benefiting from their collective expertise and perspectives.
His Highness the Aga Khan, in his capacity as the Chair of IIS, has appointed three new members to the Board of Governors for a three-year term commencing on 4 February 2026.
Dr Minaz Fazal, Associate Professor of Education and Director of the Education Department at New York Institute of Technology, with extensive experience in higher education leadership, governance, and institutional strategy.
Professor Shenila Khoja-Moolji, Hamad bin Khalifa al-Thani Endowed Chair of Muslim Societies at Georgetown University, whose scholarship focuses on gender, Islam, and migration.
Mr Fayyaz Nurmohamed, Director of Communications for His Highness the Aga Khan and the Aga Khan Development Network (AKDN), with wide-ranging experience in strategic communications, media, and strategic planning.
The Institute warmly welcomes the newly appointed Governors and looks forward to benefiting from their collective expertise and perspectives. Their appointments reinforce IIS’ ongoing commitment to strong governance in support of its mission to advance the study of Muslim societies and intellectual traditions through research, publications, teaching, and outreach.
Read more about the appointments: https://www.iis.ac.uk/news/2026/februar ... appointed/-
mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Board members Institute of Ismaili Studies set up, Boards & Legal
Board of Trustees — Institute of Ismaili Studies (UK)
(The principal governing body responsible for overall strategy and governance.)
1. His Highness Prince Rahim Aga Khan – Trustee
Profile: https://www.iis.ac.uk/about-us/our-inst ... -trustees/ 
2. Naguib Kheraj, CBE – Trustee
Profile: https://www.iis.ac.uk/about-us/our-inst ... -trustees/ 
3. Karina Govindji – Trustee
Profile: https://www.iis.ac.uk/about-us/our-inst ... -trustees/ 
4. Habib Motani – Trustee
Profile: https://www.iis.ac.uk/about-us/our-inst ... -trustees/ 
⸻
Board of Governors — Institute of Ismaili Studies (UK)
(Operational oversight body with delegated responsibilities from the Trustees.)
1. His Highness Prince Rahim Aga Khan – Chair & Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
2. Professor Ali Asani – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
3. Dr Farhad Daftary – Governor & Director Emeritus
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
4. Dr Nadia Eboo Jamal – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
5. Karina Govindji – Trustee & Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
6. Dr Arif Jamal – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
7. Alykhan Kassam – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
8. Amyn Kassim‑Lakha – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
9. Naguib Kheraj, CBE – Trustee & Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
10. Professor Nacim Pak‑Shiraz – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
11. Rahim Karim – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
12. Dr Sharofat Mamadambarova – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
13. Professor Tashmin Khamis – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
⸻
New Appointments — Board of Governors (from 4 Feb 2026)
(Appointed for a three‑year term.)
1. Dr Minaz Fazal – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
2. Professor Shenila Khoja‑Moolji – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
3. Mr Fayyaz Nurmohamed – Governor
Profile: https://www.iis.ac.uk/our-people/fayyaz-nurmohamed/ 
⸻
The Academic Council (AC)
This is constituted by the Board of Governors (BoG) as the senior academic governance body of the Institute of Ismaili Studies. The AC mandate is to advise and be accountable to the BoG on all academic matters and academic-related policies. The AC provides assurance to the BoG that the Institute is implementing effective academic governance frameworks capable of establishing and maintaining excellence in teaching & learning, assessment, research, and academic publishing, while remaining true to the Institute’s mission.
Quick Link Directory for Governance Profiles
links for full biographies:
• Board of Trustees & Governors (main list): https://www.iis.ac.uk/about-us/our-inst ... governors/ 
• Fayyaz Nurmohamed profile: https://www.iis.ac.uk/our-people/fayyaz-nurmohamed/ 
(The principal governing body responsible for overall strategy and governance.)
1. His Highness Prince Rahim Aga Khan – Trustee
Profile: https://www.iis.ac.uk/about-us/our-inst ... -trustees/ 
2. Naguib Kheraj, CBE – Trustee
Profile: https://www.iis.ac.uk/about-us/our-inst ... -trustees/ 
3. Karina Govindji – Trustee
Profile: https://www.iis.ac.uk/about-us/our-inst ... -trustees/ 
4. Habib Motani – Trustee
Profile: https://www.iis.ac.uk/about-us/our-inst ... -trustees/ 
⸻
Board of Governors — Institute of Ismaili Studies (UK)(Operational oversight body with delegated responsibilities from the Trustees.)
1. His Highness Prince Rahim Aga Khan – Chair & Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
2. Professor Ali Asani – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
3. Dr Farhad Daftary – Governor & Director Emeritus
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
4. Dr Nadia Eboo Jamal – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
5. Karina Govindji – Trustee & Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
6. Dr Arif Jamal – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
7. Alykhan Kassam – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
8. Amyn Kassim‑Lakha – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
9. Naguib Kheraj, CBE – Trustee & Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
10. Professor Nacim Pak‑Shiraz – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
11. Rahim Karim – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
12. Dr Sharofat Mamadambarova – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
13. Professor Tashmin Khamis – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
⸻
New Appointments — Board of Governors (from 4 Feb 2026)(Appointed for a three‑year term.)
1. Dr Minaz Fazal – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
2. Professor Shenila Khoja‑Moolji – Governor
Profile: https://www.iis.ac.uk/about-us/our-inst ... governors/
3. Mr Fayyaz Nurmohamed – Governor
Profile: https://www.iis.ac.uk/our-people/fayyaz-nurmohamed/ 
⸻
The Academic Council (AC)
This is constituted by the Board of Governors (BoG) as the senior academic governance body of the Institute of Ismaili Studies. The AC mandate is to advise and be accountable to the BoG on all academic matters and academic-related policies. The AC provides assurance to the BoG that the Institute is implementing effective academic governance frameworks capable of establishing and maintaining excellence in teaching & learning, assessment, research, and academic publishing, while remaining true to the Institute’s mission.
Quick Link Directory for Governance Profileslinks for full biographies:
• Board of Trustees & Governors (main list): https://www.iis.ac.uk/about-us/our-inst ... governors/ 
• Fayyaz Nurmohamed profile: https://www.iis.ac.uk/our-people/fayyaz-nurmohamed/ 
-
mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Re: Institute of Ismaili Studies set up, Boards & Legal
Dr. Shiraz Kabani has multiple current positions at the Institute of Ismaili Studies. London
Dr. Kabani is currently listed as:
1. Leading and managing the Office of Communications and Development at IIS.
2. Head of the Department of Community Relations at IIS, London.
3. Author of a book published by IIS titled Ismaili Festivals.
The Institute is currently promoting his book and highlighting a chapter in which Dr. Kabani shares personal insights into the significance of a sacred night (23rd of Ramadan / Laylat al-Qadr).
These reflections are presented within an official IIS publication and are being marketed via community media platforms, including on Facebook with a video clip
Quote
“Ismaili Festivals” – In Chapter 5, Dr. Shiraz Kabani reflects on the meaning and experience of this holy night and gives personal insight into its place in Muslim religious life.
Available through the IIS shop or your local ITREB:
https://www.iis.ac.uk/product/ismaili-festivals/
Unquote
Link and video clip
https://www.facebook.com/share/v/18J4E8 ... tid=wwXIfr
This raises several important questions:
1. Can IIS clarify Dr. Kabani’s current multiple positions and roles at IIS, and whether he also holds roles within other AKDN or AKF entities?
2. Why is his personal insight on Laylat al-Qadr being promoted and marketed by IIS to the community through official social media platforms?
Laylat al-Qadr is a sacred night of worship and reflection, not a festival, yet the title and promotion of the book appear to frame it in that way.
3. As a staff member of IIS & holding a senior - Head of - communications and community relations roles,
Is it standard IIS practice for personal insights and an effective biography to be promoted through IIS community & communication platforms?
Additionally, Dr. Kabani heads community communications and relations, yet we have seen content circulated (for example, a video posted by the Ismaili) that appears to misrepresent volunteer recognition by Hazar Imam, attributing it to leadership rather than to volunteers themselves. As Head of Communications, Dr. Kabani would be responsible for oversight of such messaging.
LinkedIn reference:
https://www.linkedin.com/posts/activity ... =copy_link
Why is Dr. Kabani’s personal insight, biography, and book being marketed to the global Jamat - community in this way—particularly in relation to such a sacred night—rather than IIS focusing directly on the significance of the sacred night itself?
If clarification is received, I will share it
Dr. Kabani is currently listed as:
1. Leading and managing the Office of Communications and Development at IIS.
2. Head of the Department of Community Relations at IIS, London.
3. Author of a book published by IIS titled Ismaili Festivals.
The Institute is currently promoting his book and highlighting a chapter in which Dr. Kabani shares personal insights into the significance of a sacred night (23rd of Ramadan / Laylat al-Qadr).
These reflections are presented within an official IIS publication and are being marketed via community media platforms, including on Facebook with a video clip
Quote
“Ismaili Festivals” – In Chapter 5, Dr. Shiraz Kabani reflects on the meaning and experience of this holy night and gives personal insight into its place in Muslim religious life.
Available through the IIS shop or your local ITREB:
https://www.iis.ac.uk/product/ismaili-festivals/
Unquote
Link and video clip
https://www.facebook.com/share/v/18J4E8 ... tid=wwXIfr
This raises several important questions:
1. Can IIS clarify Dr. Kabani’s current multiple positions and roles at IIS, and whether he also holds roles within other AKDN or AKF entities?
2. Why is his personal insight on Laylat al-Qadr being promoted and marketed by IIS to the community through official social media platforms?
Laylat al-Qadr is a sacred night of worship and reflection, not a festival, yet the title and promotion of the book appear to frame it in that way.
3. As a staff member of IIS & holding a senior - Head of - communications and community relations roles,
Is it standard IIS practice for personal insights and an effective biography to be promoted through IIS community & communication platforms?
Additionally, Dr. Kabani heads community communications and relations, yet we have seen content circulated (for example, a video posted by the Ismaili) that appears to misrepresent volunteer recognition by Hazar Imam, attributing it to leadership rather than to volunteers themselves. As Head of Communications, Dr. Kabani would be responsible for oversight of such messaging.
LinkedIn reference:
https://www.linkedin.com/posts/activity ... =copy_link
Why is Dr. Kabani’s personal insight, biography, and book being marketed to the global Jamat - community in this way—particularly in relation to such a sacred night—rather than IIS focusing directly on the significance of the sacred night itself?
If clarification is received, I will share it
-
mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
STEP - Institute of Ismaili Studies set up, Boards & Legal
Bridging the Gap: The STEP Programme and the educating & Transmission of the Ismaili Faith to the Ismaili Community globally by and through the IIS and ITREB
The Institute of Ismaili Studies (IIS) Secondary Teacher Education Programme (STEP) represents a significant and commendable investment in the intellectual and pedagogical formation of educators serving the global Ismaili community. IIS also plays a central role in educating al-waezeen and leaders, thereby contributing directly to the transmission of the Ismaili faith—both through leadership structures and via Ismaili Tariqah and Religious Education Boards.
Delivered in collaboration with leading institutions such as University College London (UCL) and SOAS University of London, the programme equips teachers with advanced academic frameworks, critical thinking skills, and exposure to diverse cultural and educational contexts. The recent reflections shared by STEP participants—working across Syria, Pakistan, India, and beyond—demonstrate dedication, adaptability, and a genuine commitment to community service.
These are important strengths and should be acknowledged.
However, alongside these strengths, a fundamental question arises—one that is increasingly difficult to ignore:
Is the essence of the Ismaili faith—whose primary sources are the Farmans—being fully transmitted to the community through religious education and through the al-waezeen trained and supported by IIS?
⸻
From Academic Excellence to Spiritual Completeness
STEP clearly succeeds in preparing educators in:
* Pedagogy and reflective teaching
* Critical inquiry and intellectual engagement
* Pluralism—primarily as a conceptual and social framework
* Adaptability across linguistic and cultural contexts
Yet, the role these educators go on to fulfil is not merely academic. They are entrusted with teaching the Ismaili faith and its practices to children, youth, and the wider community—the next generation.
Through appointments within ITREB, IIS-trained educators become the primary transmitters of Ismaili religious knowledge and understanding to murids worldwide—often within Jamatkhana-based classes (Bait-ul Ilm / Religious Education Centres), which for many represent the only structured exposure to their faith.
This raises a critical issue:
Are these educators being fully equipped with the foundational sources of the faith they are entrusted to teach—namely, the Farmans?
⸻
Identifying the Core Gaps
Based on long-standing observations, community discourse, and reflections documented in, for example, the following discussions:
* viewtopic.php?p=75042#p75042
* viewtopic.php?p=74053#p74053
several key gaps emerge:
1. Limited Access to Farmans (Guidance of the Imams)
Farmans form the primary foundation and essence of the Ismaili faith—guiding belief, practice, ethics, and daily life. They are understood as divinely guided, rooted in the Qur’anic framework and the authority of the Imam.
Yet:
* They are not systematically or comprehensively provided
* Access remains restricted
* Their centrality is not fully reflected in curriculum delivery
Without full engagement with Farmans, Ismaili religious education risks becoming interpretive rather than guided by its essential source.
⸻
2. Absence of the Ismaili Constitution in Teacher Formation
The Ismaili Constitution—established through Farman—governs:
* Institutional structure
* Religious practices
* Community administration
* The relationship between Imamat, institutions, and murids
However:
* It is not formally taught within STEP
* It is not widely or fully accessible to educators or the Jamat
This creates a disconnect between how the community is governed and what is taught or implemented within religious education.
⸻
3. Pluralism: Concept vs. Discipline
Pluralism is rightly emphasised as a defining ethic of the Ismaili faith—indeed, as both an ethic and a goal.
However:
* It is often presented as a theoretical or social concept
* It is not consistently taught as a disciplined ethic rooted in Imamat guidance (Farmans)
Pluralism, as articulated by the Imam, is not merely coexistence—it is a way of thinking, living, and engaging with the world, requiring grounding in spiritual and ethical guidance.
⸻
A Structural Tension
This leads to a deeper structural concern:
STEP produces educators who are:
* Academically strong
* Pedagogically capable
* Globally aware
But potentially:
* Not fully grounded in the primary sources of the understanding and practice of the Ismaili faith
As a result, there is a risk that:
* Teaching emphasises interpretation over transmission
* Understanding becomes broad but not deep
* The essence of the faith is diluted over time
* Pluralism and Farmans are therefore not fully understood or implemented
⸻
Acknowledging IIS’s Own Reflection
Importantly, this concern is not external alone.
Within IIS’s own strategic 10-year outlook and reflections, there is acknowledgment of a divergence over recent decades in how the Ismaili faith is understood and taught.
This is a critical admission.
It reinforces that the issue is:
* Systemic, not individual
* Structural, not incidental
* Reflective of leadership-led policy and strategic direction over time
⸻
Why This Matters
The implications are profound:
* For many murids, religious education classes are their only source of learning
* STEP-trained educators shape the next generation’s understanding of faith
* Any gap at the level of teacher formation is multiplied across generations
This is not simply about curriculum design.
It is about:
* Continuity of Farman-guidance
* Integrity of transmission
* Alignment with the Imam’s guidance, including the Constitution
⸻
Towards Alignment: A Way Forward
The intention here is not criticism of individuals, institutions, or the STEP programme itself.
Rather, it is a call for alignment with Farmans and for strengthening the model.
A more complete and integrated approach would include:
1. Full Access to and Integration of Farmans
* Structured, comprehensive access
* Central placement within curriculum
* Emphasis on application in daily life
2. Inclusion of and Full Access to the Ismaili Constitution
* Formal teaching within STEP
* Accessibility to educators and the Jamat
* Understanding of governance alongside faith
3. Pluralism as a Lived Discipline
* Rooted in Farmans
* Taught as practice, not only theory
* Integrated into both pedagogy and content
⸻
Reframing the Purpose
The goal is not to reduce academic rigour.
It is to ensure that academic excellence is complemented by spiritual completeness.
Because ultimately:
Teaching the Ismaili faith is not only an intellectual responsibility—it is a trust (amanah).
And that trust requires:
* Access to guidance
* Clarity of sources
* Alignment with the Imamat
⸻
A Collective Responsibility
This conversation belongs to all stakeholders:
* Institutions
* Educators
* Leadership
* The Jamat
The opportunity before us is not to critique—but to strengthen.
To ensure that future generations receive not a partial—and at best, confusing—understanding, but a complete and authentic transmission of their faith.
His Highness the Aga Khan has reaffirmed that pluralism is both a solution and a priority, and that the essence of the Ismaili faith must be fully understood. That essence is conveyed through the Farmans of the Imam, rooted in the Qur’an and divine guidance, and must be made accessible to every Ismaili without exception.
⸻
Conclusion
The STEP programme has laid a strong foundation.
The next step is therefore clear:
To bridge the serious divergence & gap between knowledge and Farmans,
between pedagogy and essence,
between structure and spirit.
Only then can the full vision—conveyed in Farmans—of Ismaili religious education rooted in faith, guided by Farmans of the Imam, and therefore responsive to the modern world be truly realised.
Constructive comments and clarifications are most welcome—including from IIS, ITREB, and leadership.
⸻
References
IIS Article:
https://www.iis.ac.uk/news/2026/april/s ... -practice/
Facebook Post:
https://m.facebook.com/story.php?story_ ... 6886156733
Community Discussions:
viewtopic.php?p=75042#p75042
viewtopic.php?p=74053#p74053
The Institute of Ismaili Studies (IIS) Secondary Teacher Education Programme (STEP) represents a significant and commendable investment in the intellectual and pedagogical formation of educators serving the global Ismaili community. IIS also plays a central role in educating al-waezeen and leaders, thereby contributing directly to the transmission of the Ismaili faith—both through leadership structures and via Ismaili Tariqah and Religious Education Boards.
Delivered in collaboration with leading institutions such as University College London (UCL) and SOAS University of London, the programme equips teachers with advanced academic frameworks, critical thinking skills, and exposure to diverse cultural and educational contexts. The recent reflections shared by STEP participants—working across Syria, Pakistan, India, and beyond—demonstrate dedication, adaptability, and a genuine commitment to community service.
These are important strengths and should be acknowledged.
However, alongside these strengths, a fundamental question arises—one that is increasingly difficult to ignore:
Is the essence of the Ismaili faith—whose primary sources are the Farmans—being fully transmitted to the community through religious education and through the al-waezeen trained and supported by IIS?
⸻
From Academic Excellence to Spiritual Completeness
STEP clearly succeeds in preparing educators in:
* Pedagogy and reflective teaching
* Critical inquiry and intellectual engagement
* Pluralism—primarily as a conceptual and social framework
* Adaptability across linguistic and cultural contexts
Yet, the role these educators go on to fulfil is not merely academic. They are entrusted with teaching the Ismaili faith and its practices to children, youth, and the wider community—the next generation.
Through appointments within ITREB, IIS-trained educators become the primary transmitters of Ismaili religious knowledge and understanding to murids worldwide—often within Jamatkhana-based classes (Bait-ul Ilm / Religious Education Centres), which for many represent the only structured exposure to their faith.
This raises a critical issue:
Are these educators being fully equipped with the foundational sources of the faith they are entrusted to teach—namely, the Farmans?
⸻
Identifying the Core Gaps
Based on long-standing observations, community discourse, and reflections documented in, for example, the following discussions:
* viewtopic.php?p=75042#p75042
* viewtopic.php?p=74053#p74053
several key gaps emerge:
1. Limited Access to Farmans (Guidance of the Imams)
Farmans form the primary foundation and essence of the Ismaili faith—guiding belief, practice, ethics, and daily life. They are understood as divinely guided, rooted in the Qur’anic framework and the authority of the Imam.
Yet:
* They are not systematically or comprehensively provided
* Access remains restricted
* Their centrality is not fully reflected in curriculum delivery
Without full engagement with Farmans, Ismaili religious education risks becoming interpretive rather than guided by its essential source.
⸻
2. Absence of the Ismaili Constitution in Teacher Formation
The Ismaili Constitution—established through Farman—governs:
* Institutional structure
* Religious practices
* Community administration
* The relationship between Imamat, institutions, and murids
However:
* It is not formally taught within STEP
* It is not widely or fully accessible to educators or the Jamat
This creates a disconnect between how the community is governed and what is taught or implemented within religious education.
⸻
3. Pluralism: Concept vs. Discipline
Pluralism is rightly emphasised as a defining ethic of the Ismaili faith—indeed, as both an ethic and a goal.
However:
* It is often presented as a theoretical or social concept
* It is not consistently taught as a disciplined ethic rooted in Imamat guidance (Farmans)
Pluralism, as articulated by the Imam, is not merely coexistence—it is a way of thinking, living, and engaging with the world, requiring grounding in spiritual and ethical guidance.
⸻
A Structural Tension
This leads to a deeper structural concern:
STEP produces educators who are:
* Academically strong
* Pedagogically capable
* Globally aware
But potentially:
* Not fully grounded in the primary sources of the understanding and practice of the Ismaili faith
As a result, there is a risk that:
* Teaching emphasises interpretation over transmission
* Understanding becomes broad but not deep
* The essence of the faith is diluted over time
* Pluralism and Farmans are therefore not fully understood or implemented
⸻
Acknowledging IIS’s Own Reflection
Importantly, this concern is not external alone.
Within IIS’s own strategic 10-year outlook and reflections, there is acknowledgment of a divergence over recent decades in how the Ismaili faith is understood and taught.
This is a critical admission.
It reinforces that the issue is:
* Systemic, not individual
* Structural, not incidental
* Reflective of leadership-led policy and strategic direction over time
⸻
Why This Matters
The implications are profound:
* For many murids, religious education classes are their only source of learning
* STEP-trained educators shape the next generation’s understanding of faith
* Any gap at the level of teacher formation is multiplied across generations
This is not simply about curriculum design.
It is about:
* Continuity of Farman-guidance
* Integrity of transmission
* Alignment with the Imam’s guidance, including the Constitution
⸻
Towards Alignment: A Way Forward
The intention here is not criticism of individuals, institutions, or the STEP programme itself.
Rather, it is a call for alignment with Farmans and for strengthening the model.
A more complete and integrated approach would include:
1. Full Access to and Integration of Farmans
* Structured, comprehensive access
* Central placement within curriculum
* Emphasis on application in daily life
2. Inclusion of and Full Access to the Ismaili Constitution
* Formal teaching within STEP
* Accessibility to educators and the Jamat
* Understanding of governance alongside faith
3. Pluralism as a Lived Discipline
* Rooted in Farmans
* Taught as practice, not only theory
* Integrated into both pedagogy and content
⸻
Reframing the Purpose
The goal is not to reduce academic rigour.
It is to ensure that academic excellence is complemented by spiritual completeness.
Because ultimately:
Teaching the Ismaili faith is not only an intellectual responsibility—it is a trust (amanah).
And that trust requires:
* Access to guidance
* Clarity of sources
* Alignment with the Imamat
⸻
A Collective Responsibility
This conversation belongs to all stakeholders:
* Institutions
* Educators
* Leadership
* The Jamat
The opportunity before us is not to critique—but to strengthen.
To ensure that future generations receive not a partial—and at best, confusing—understanding, but a complete and authentic transmission of their faith.
His Highness the Aga Khan has reaffirmed that pluralism is both a solution and a priority, and that the essence of the Ismaili faith must be fully understood. That essence is conveyed through the Farmans of the Imam, rooted in the Qur’an and divine guidance, and must be made accessible to every Ismaili without exception.
⸻
Conclusion
The STEP programme has laid a strong foundation.
The next step is therefore clear:
To bridge the serious divergence & gap between knowledge and Farmans,
between pedagogy and essence,
between structure and spirit.
Only then can the full vision—conveyed in Farmans—of Ismaili religious education rooted in faith, guided by Farmans of the Imam, and therefore responsive to the modern world be truly realised.
Constructive comments and clarifications are most welcome—including from IIS, ITREB, and leadership.
⸻
References
IIS Article:
https://www.iis.ac.uk/news/2026/april/s ... -practice/
Facebook Post:
https://m.facebook.com/story.php?story_ ... 6886156733
Community Discussions:
viewtopic.php?p=75042#p75042
viewtopic.php?p=74053#p74053
-
mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
STEP GIPISH Institute of Ismaili Studies set up, Boards & Legal
The Institute of Ismaili Studies STEP cohort return from London: Graduates “from Syria to Pakistan, & from India and beyond” will teach the #Ismaili #faith and practices in Jamatkhana-based religious education classes 
(REC - BUI)
An urgent constructive question arises:
If the essence & source of the Ismaili faith lies in Farmans (guidance) - a continuum conveyed by #Ismaili Imams…
Why are all Farmsns the Ismaili constitution also an Farman, and not fully accessible to all those entrusted to all teachers, Waezeens and to all those being taught?
A researched evidence-based reflection—and a call for full alignment
https://lnkd.in/eM8SxhYC
More at
https://lnkd.in/eyesi4_w
“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” Aga Khan V - 2026
https://www.linkedin.com/posts/activity ... =copy_link
(REC - BUI) An urgent constructive question arises:
If the essence & source of the Ismaili faith lies in Farmans (guidance) - a continuum conveyed by #Ismaili Imams…
Why are all Farmsns the Ismaili constitution also an Farman, and not fully accessible to all those entrusted to all teachers, Waezeens and to all those being taught?
A researched evidence-based reflection—and a call for full alignment
https://lnkd.in/eM8SxhYC
More at
https://lnkd.in/eyesi4_w
“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” Aga Khan V - 2026
https://www.linkedin.com/posts/activity ... =copy_link
-
mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Institute of Ismaili Studies set up, Boards & Legal
Requests to IIS cc to LIF “relate to the transmission, accessibility, authentication, and implementation of the Imam’s guidance (Farmans), which leaders & Jamat are under Bay’ah, morally and institutionally obliged to uphold.
We are living in a wider global environment increasingly shaped by centralised systems of control, lack of transparency, and post-colonial governance mindsets that continue to influence political, institutional, and communal structures alike.
Regrettably, similar patterns are becoming evident within some of our own community leadership structures, despite the Imam’s repeated guidance emphasising inclusion, accountability, pluralism, institutional responsibility, and direct engagement with — and enabling of — the Jamat.
In this context, I draw attention to the recent Farmans delivered by Mawlana Hazar Imam in Canada in March 2026, portions of which have already been shared informally by some leaders and volunteers.
It has now been over two months since the Farmans of 26–27 March 2026, yet the printed authenticated versions remain unavailable to the Jamat.
This follows earlier unresolved concerns regarding Farmans since 11 February 2025, including annotations, authenticated compilations, and other Farmans and constitutional materials that continue to be withheld or delayed.
At the same time, the amended Constitution announced in February 2025 also remains unavailable to the wider Jamat in many jurisdictions.
Hazar Imam’s recent guidance is unequivocal regarding the responsibility of institutions to ensure that Farmans reach the Jamat directly and that murids read, understand, and uphold all Farmans — not merely selected extracts.
As Mawlana Hazar Imam stated on 27 March 2026:
“As your Imam, I interpret the faith for the time and place, and I also focus efforts and resources to improve the material condition of the Jamat, and of the communities among whom you live. This responsibility flows from the mandate of the office of the Imam. It is an institutional responsibility. Imamat institutions, structures and systems, which I mandate and approve, allow for my guidance to reach you. Wherever you are, are of immediate concern to me.”
Similarly, on 26 March 2026, Mawlana Hazar Imam stated:
“This is the first Farman I have given to my youth in Canada. I will be making two more on this visit. I have made many to my youth in other parts of the world. I would like you to understand all of them, not just this one. I have discussed many things that are relevant to you in these Farmans as Ismailis and as Ismaili youth. So read them.”
These Farmans are clear reaffirmations of longstanding guidance that Farmans are intended for the entire Jamat and must be accessible, read, understood, shared, and implemented — not delayed, restricted, or selectively withheld.
In today’s world, where communication technologies, secure applications, email systems, and online distribution mechanisms already exist across our institutions globally, there appears to be no reasonable justification for delays in making authenticated Farmans available to murids after they are divinely conveyed and delivered by Hazar Imam.
Indeed, many murids are already obtaining copies informally because conscientious individuals — true murids acting in good faith — within the leadership and the Jamat understand the importance of ensuring that the Imam’s guidance reaches all murids. This demonstrates both the demand for access and the practical ability to distribute Farmans rapidly where there is willingness to do so.
For years, many murids have respectfully requested:
• authenticated Farmans,
• verification and clarification of circulated Farmans,
• access to annotations and historical Farmans,
• and the publication of the Constitution and related guidance.
These requests have often gone unanswered for years, and in some cases decades.
It cannot later be said that murids failed to seek clarification when repeated written requests have consistently been made.
The Imam has made clear that institutions, systems, and authorised structures exist precisely so that his guidance may reach the murids authentically and directly. The role of leadership is therefore not to determine which Farmans are important enough to share, nor to selectively delay or restrict access to them, but rather to ensure the proper and timely transmission of authenticated Farmans themselves.
Just as delayed justice is often described as justice denied, similarly, delayed or restricted access to Farmans can result in the wider Jamat being deprived of timely spiritual, intellectual, ethical, and material guidance from which only a limited group may temporarily benefit. Such an approach is inconsistent with the principles of inclusion, pluralism, brotherhood, unity of the Jamat, and the spirit of Bay’ah repeatedly emphasised in the Imam’s guidance.
Accordingly, I respectfully request:
1. Immediate clarification regarding the status and timeline for publication and distribution of the March 2026 Farmans.
2. Clarification regarding the continued delay in distribution of the amended Constitution announced in February 2025.
3. Confirmation of the institutional process for authentication, publication, and access to Farmans globally.
4. Clarification regarding why repeated requests for verification and authenticated copies since the Diamond Jubilee have remained unresolved.
5. Assurance that all murids will receive equal and timely access to authenticated Farmans and constitutional documents going forward.
I am also attaching links and consolidated summaries relating to the recent Farmans and related calls to action for ease of reference.
My intention in requesting above is constructive and sincere: consistent with & to uphold and Farmans which Include our constitution as divinely conveyed by Hazar Imam to every Murid without exception
Link
https://x.com/chaturmahebub/status/2053 ... 60255?s=46
viewtopic.php?p=76234#p76234
We are living in a wider global environment increasingly shaped by centralised systems of control, lack of transparency, and post-colonial governance mindsets that continue to influence political, institutional, and communal structures alike.
Regrettably, similar patterns are becoming evident within some of our own community leadership structures, despite the Imam’s repeated guidance emphasising inclusion, accountability, pluralism, institutional responsibility, and direct engagement with — and enabling of — the Jamat.
In this context, I draw attention to the recent Farmans delivered by Mawlana Hazar Imam in Canada in March 2026, portions of which have already been shared informally by some leaders and volunteers.
It has now been over two months since the Farmans of 26–27 March 2026, yet the printed authenticated versions remain unavailable to the Jamat.
This follows earlier unresolved concerns regarding Farmans since 11 February 2025, including annotations, authenticated compilations, and other Farmans and constitutional materials that continue to be withheld or delayed.
At the same time, the amended Constitution announced in February 2025 also remains unavailable to the wider Jamat in many jurisdictions.
Hazar Imam’s recent guidance is unequivocal regarding the responsibility of institutions to ensure that Farmans reach the Jamat directly and that murids read, understand, and uphold all Farmans — not merely selected extracts.
As Mawlana Hazar Imam stated on 27 March 2026:
“As your Imam, I interpret the faith for the time and place, and I also focus efforts and resources to improve the material condition of the Jamat, and of the communities among whom you live. This responsibility flows from the mandate of the office of the Imam. It is an institutional responsibility. Imamat institutions, structures and systems, which I mandate and approve, allow for my guidance to reach you. Wherever you are, are of immediate concern to me.”
Similarly, on 26 March 2026, Mawlana Hazar Imam stated:
“This is the first Farman I have given to my youth in Canada. I will be making two more on this visit. I have made many to my youth in other parts of the world. I would like you to understand all of them, not just this one. I have discussed many things that are relevant to you in these Farmans as Ismailis and as Ismaili youth. So read them.”
These Farmans are clear reaffirmations of longstanding guidance that Farmans are intended for the entire Jamat and must be accessible, read, understood, shared, and implemented — not delayed, restricted, or selectively withheld.
In today’s world, where communication technologies, secure applications, email systems, and online distribution mechanisms already exist across our institutions globally, there appears to be no reasonable justification for delays in making authenticated Farmans available to murids after they are divinely conveyed and delivered by Hazar Imam.
Indeed, many murids are already obtaining copies informally because conscientious individuals — true murids acting in good faith — within the leadership and the Jamat understand the importance of ensuring that the Imam’s guidance reaches all murids. This demonstrates both the demand for access and the practical ability to distribute Farmans rapidly where there is willingness to do so.
For years, many murids have respectfully requested:
• authenticated Farmans,
• verification and clarification of circulated Farmans,
• access to annotations and historical Farmans,
• and the publication of the Constitution and related guidance.
These requests have often gone unanswered for years, and in some cases decades.
It cannot later be said that murids failed to seek clarification when repeated written requests have consistently been made.
The Imam has made clear that institutions, systems, and authorised structures exist precisely so that his guidance may reach the murids authentically and directly. The role of leadership is therefore not to determine which Farmans are important enough to share, nor to selectively delay or restrict access to them, but rather to ensure the proper and timely transmission of authenticated Farmans themselves.
Just as delayed justice is often described as justice denied, similarly, delayed or restricted access to Farmans can result in the wider Jamat being deprived of timely spiritual, intellectual, ethical, and material guidance from which only a limited group may temporarily benefit. Such an approach is inconsistent with the principles of inclusion, pluralism, brotherhood, unity of the Jamat, and the spirit of Bay’ah repeatedly emphasised in the Imam’s guidance.
Accordingly, I respectfully request:
1. Immediate clarification regarding the status and timeline for publication and distribution of the March 2026 Farmans.
2. Clarification regarding the continued delay in distribution of the amended Constitution announced in February 2025.
3. Confirmation of the institutional process for authentication, publication, and access to Farmans globally.
4. Clarification regarding why repeated requests for verification and authenticated copies since the Diamond Jubilee have remained unresolved.
5. Assurance that all murids will receive equal and timely access to authenticated Farmans and constitutional documents going forward.
I am also attaching links and consolidated summaries relating to the recent Farmans and related calls to action for ease of reference.
My intention in requesting above is constructive and sincere: consistent with & to uphold and Farmans which Include our constitution as divinely conveyed by Hazar Imam to every Murid without exception
Link
https://x.com/chaturmahebub/status/2053 ... 60255?s=46
viewtopic.php?p=76234#p76234
-
mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Institute of Ismaili Studies set up, Boards & Legal
Ismaili constitution 2025
There are no substantive changes to the mission, objectives, educational philosophy, or functions of The Institute of Ismaili Studies.
The only potentially significant constitutional change is the shift in wording from “founded by Mawlana Hazar Imam” to “founded by the Ismaili Imamat.” IIS was founded in 1957 not by the present Imam
This change also appears to place greater emphasis on the enduring institution, continuity, and ever-present nature of the Imamat, rather than on the individual Imam alone.
It reflects the constitutional distinction found elsewhere in the 2025 Constitution between the office and institution of the Imamat, which continues uninterrupted through the hereditary succession from Imam to Imam. All other changes appear to be editorial, terminological, or formatting updates and do not alter the Institute’s stated purpose or functions.
This wording is slightly more precise because it describes the Imamat as a continuing institution while avoiding overstating what the constitutional amendment itself expressly says.
It also connects naturally to the broader constitutional distinction between the Imam and the Ismaili Imamat that appears in the 2025 Constitution.
Ismaili constitution 2025
“ Seventeenth Schedule
THE INSTITUTE O F ISMAILI STUDIES
THE INSTITUTE OF ISMAILI STUDIES, founded by the Ismaili Imamat, aims to promote scholarship and learning on Islam, with emphasis on Shia Islam in general and its Ismaili Tarigah in particular and a better understanding of their relationship with other faiths and societies. Its programmes, informed by the full range of diversity within Islam, explore the relationship of religious ideas to broader dimensions of society and culture, paying particular attention to issues of ethics in modern life. It also encourages an interdisciplinary approach to materials of Islamic history and thought. In pursuit of its objectives, the Institute collaborates with other institutions of learning.
1998 constitution
Ninth Schedule THE INSTITUTE OF ISMAILI STUDIES
THE INSTITUTE OF ISMAILI STUDIES, founded by Mawlana Havar Imam, aims to promote scholarship and learning on Islam, with emphasis on Shiism in gencral and its Ismaili Tariqah in particular and a better understanding of their relationship with other faiths and societies. Its programmes, informed by the full range of diversity within Islam, explore the relationship of religious ideas to broader dimensions of society and culture, paying particular attention to issues of ethics in modern life. It also encourages an interdisciplinary approach t o
materials of Islamic history and thought. In pursuit of its objectives, the Institute collaborates with other institutions of learning.
There are no substantive changes to the mission, objectives, educational philosophy, or functions of The Institute of Ismaili Studies.
The only potentially significant constitutional change is the shift in wording from “founded by Mawlana Hazar Imam” to “founded by the Ismaili Imamat.” IIS was founded in 1957 not by the present Imam
This change also appears to place greater emphasis on the enduring institution, continuity, and ever-present nature of the Imamat, rather than on the individual Imam alone.
It reflects the constitutional distinction found elsewhere in the 2025 Constitution between the office and institution of the Imamat, which continues uninterrupted through the hereditary succession from Imam to Imam. All other changes appear to be editorial, terminological, or formatting updates and do not alter the Institute’s stated purpose or functions.
This wording is slightly more precise because it describes the Imamat as a continuing institution while avoiding overstating what the constitutional amendment itself expressly says.
It also connects naturally to the broader constitutional distinction between the Imam and the Ismaili Imamat that appears in the 2025 Constitution.
Ismaili constitution 2025
“ Seventeenth Schedule
THE INSTITUTE O F ISMAILI STUDIES
THE INSTITUTE OF ISMAILI STUDIES, founded by the Ismaili Imamat, aims to promote scholarship and learning on Islam, with emphasis on Shia Islam in general and its Ismaili Tarigah in particular and a better understanding of their relationship with other faiths and societies. Its programmes, informed by the full range of diversity within Islam, explore the relationship of religious ideas to broader dimensions of society and culture, paying particular attention to issues of ethics in modern life. It also encourages an interdisciplinary approach to materials of Islamic history and thought. In pursuit of its objectives, the Institute collaborates with other institutions of learning.
1998 constitution
Ninth Schedule THE INSTITUTE OF ISMAILI STUDIES
THE INSTITUTE OF ISMAILI STUDIES, founded by Mawlana Havar Imam, aims to promote scholarship and learning on Islam, with emphasis on Shiism in gencral and its Ismaili Tariqah in particular and a better understanding of their relationship with other faiths and societies. Its programmes, informed by the full range of diversity within Islam, explore the relationship of religious ideas to broader dimensions of society and culture, paying particular attention to issues of ethics in modern life. It also encourages an interdisciplinary approach t o
materials of Islamic history and thought. In pursuit of its objectives, the Institute collaborates with other institutions of learning.
-
mahebubchatur
- Posts: 837
- Joined: Mon Jan 13, 2014 7:01 pm
Subsidiary Company Islamic Publications Limited
Update following the recent release of the Ismaili constitution amended in 2025mahebubchatur wrote: Tue Dec 22, 2020 8:35 am Islamic Publications Limited is an associated company who print books including recently 2 Farman books, and this company claims copyright and publishing rights IP.
Who is Islamic Publication Limited. (IPL)
This is a company registered in UK in 1980. This is not named in the constitution of 1986 and 1998. The main activity on registration was that of Printers
Directors of this company are as follows
Naguib Kheraj - appointed in 1995 - (Also a Director and Trustee of IIS)?
Shafik Sachedina- appointed in 1995 ( Also at IIS LIF and DJI in London and Lisbon)
Zauhar Meghji- Appointed in 1997 (Also at IIS in London)
(Appointments under the Ismaili constitution are for 3 years with a maximum of 2 terms)
The Sole Shareholder of IPL is AKD Limited
This is an off shore company registered in Guernsey. Directors and beneficial shareholders of the company are not disclosed.
IPL business and Income
IPL’s entire business and income is stated to be from United Kingdom, (principally from IIS - The Institue of Ismaili studies. The current UK Ismaili council President, Vice President, or UK ITREB chairman are not Directors of IPL. (they should be constitutionally)
IPL business address
This is the same address as IIS at The Aga Khan Centre in London
IPL - Who has Significant control
The entity with significant control of IPL is stated as “The Ismaili Imamat” in Lisbon Portugal. (This is an entity constituted and registered in Lisbon Portugal - Details of this & the constitutional instrument are not available & have been requested but not provided by the leadership in control) - The Ismaili Imamat as registered must not be confused with the person of Imam and his authority & Noor)
Link to more at
http://www.ismaili.net/html/modules.php ... pic&t=9397
IPL has claimed copyright to the publication of the Ismaili constitution and Farmans but not provided the evidence despite repeated requests to IPL and the Ismaili community Leadership in control
New Board Members of IPL on 13 Dec 2020, & copy right claim by IPL
After the filing the copyright lawsuit in April 2010, the lawyer’s registered a copyright on Farmans in Canada, And in another in 2019 (see below)
They have registered the copyright in the name of Aga Khan, His Highness Prince Karim. (However In the Ismaili constitution Hazar Imam has stated his formal name as Hazar Imam is “ Mawlana Shah Karim al Hussaini, His Highness Prince Aga Khan,
Therefore Hazar Imam Aga Khannis the owner of the copyright.
However in the 2 books published in 2019, the copyright is claimed by Islamic publications Limited ?
Question to Leadership - No response yet. Did Hazar Imam issue a Farman regarding these registrations. Can we have a copy and the related deliberations & recommendations by IPL/LIF/IIS/DJI which will include
1. Why a copy right only on the two books in 2019 ?
2. why IPL, &
3. Why a copyright over the Tawil and Talim of the Quran, by the Noor e Imam e Zaman ?
4. Why when Hazar Imam allowed us to have keep & share Farmans. They are our Farmans given under our Bayah (covenant and contract)
If there is/are other court cases in future this may also require to be clarified by Aga Khan - Hazar Imam & or court
On 13 December the following resigned and new Board members of IPL are as follows were registered.
Resignations on 13 Dec 2020
Shafik Sachedina
&
Zauhar Meghji
NEW IPL Board of Directors
MOTANI, Habib
Correspondence address
10 Handyside Street, London, United Kingdom, N1C 4DN
Role ACTIVE
Secretary
Appointed on
13 December 2020
KARIM, Rahim Nizar
Correspondence address
10 Handyside Street, London, United Kingdom, N1C 4DN
Role ACTIVE
Director
Date of birth
November 1983
Appointed on
13 December 2020
Nationality
British
Country of residence
England
Occupation
Research Analyst
KASSAM, Alykhan
Correspondence address
10 Handyside Street, London, United Kingdom, N1C 4DN
Role ACTIVE
Director
Date of birth
February 1972
Appointed on
13 December 2020
Nationality
British
Country of residence
United Kingdom
Occupation
Chartered Accountant
KHERAJ, Naguib
Correspondence address
100j, Eaton Square, London, United Kingdom, SW1W 9AQ
Role ACTIVE
Director
Date of birth
July 1964
Appointed on
12 October 1995
Nationality
British
Country of residence
United Kingdom
Occupation
Banker
MOTANI, Habib
Correspondence address
10 Handyside Street, London, United Kingdom, N1C 4DN
Role ACTIVE
Director
Date of birth
August 1956
Appointed on
13 December 2020
Nationality
British
Country of residence
United Kingdom
Occupation
Lawyer
Copyright Registrations in Canada 2010 & 2019
Farmans
Registration Number:
1078158
Type:
Copyright
Author:
Aga Khan, Prince Karim
Owner:
Aga Khan, Prince Karim
Registration Date:
2010-06-23
FARMAN MUBARAK OF MAWLANA HAZAR IMAM SHAH KARIM AL HUSSAINI AGA KHAN DIAMOND JUBILEE 2017-2018
Registration Number:
1164910
Type:
Copyright
Author:
Aga Khan, His Highness Prince Karim
Owner:
Aga Khan, His Highness Prince Karim
Registration Date:
2019-12-12
FARMAN MUBARAK OF MAWLANA HAZAR IMAM SHAH KARIM AL HUSSAINI AGA KHAN 2011-2013
Registration Number:
1164911
Type:
Copyright
Author:
Aga Khan, His Highness Prince Karim
Owner:
Aga Khan, His Highness Prince Karim
Registration Date:
2019-12-12
Islamic Publications Limited (IPL) – Related and Associated to the Institute of Ismaili Studies (IIS)
Corporate, Financial and Structural Overview (Updated Summary)
This summary is based on the published accounts of Islamic Publications Limited (IPL) for the year ended 31 December 2024 and Companies House filings.
⸻
1. Corporate Structure and Control
Islamic Publications Limited (IPL) is a UK-registered publishing company engaged in research and educational publications.
According to the Companies House Register of Persons with Significant Control (PSC), the controlling entity is:
The Ismaili Imamat
18 Rua de Marques de Fronteira
1070-296 Lisbon
Portugal
The PSC register identifies the Ismaili Imamat as holding 75% or more of shares and voting rights.
The 2024 accounts state:
“The Ismaili Imamat, an entity registered in Lisbon, Portugal, is the immediate and ultimate parent entity and controlling party.”
Within the published accounts, IPL is also described as operating within a closely related institutional framework involving The Institute of Ismaili Studies (IIS), which is a major related party in both revenue generation and publication distribution.
⸻
2. Directors of IPL (Current and Former – Non-Exhaustive Historical Record)
Current Directors (as at 2024 accounts)
* Habib Motani (Director and Company Secretary)
* Naguib Kheraj
* Alykhan Kassam
* Rahim Nizar Karim
⸻
Former Directors (non-exhaustive historical list based on Companies House filings and historical governance records)
The following individuals have previously served as directors of Islamic Publications Limited during different periods of its corporate history:
* Dr Shafik Sachedina
* Zauhar Meghji
* (and other former directors recorded in Companies House filings over the long-term operational history of the company)
Note: This list is not exhaustive. Companies House records show multiple historical changes in directorship over time, reflecting evolving governance arrangements within the organisation and its associated institutional framework.
⸻
3. IPL Financial Performance (2024)
* Turnover: £377,297
* Royalty income: £17,271
* Net liabilities (2024): £52,221
* Net liabilities (2023): £35,681
Turnover is stated to arise entirely from UK sales of research and educational publications (exclusive of VAT).
⸻
4. Related Party Relationships (IIS and Institutional Framework)
The accounts disclose a significant operational and financial relationship with the Institute of Ismaili Studies (IIS), a related party with overlapping governance and operational connections.
“Turnover includes a service fee of £311,007 (2023: £180,839) receivable from The Institute of Ismaili Studies… in respect of sales of certain publications.”
This indicates that a substantial proportion of IPL’s turnover is derived from IIS-related publication and distribution arrangements.
⸻
5. Loans, Funding and Internal Financial Movements (2023–2024)
The IPL accounts state:
“During 2024, the Ismaili Imamat, IPL’s parent entity, provided it a loan of £585,000. These funds were used to repay the loan from The Institute of Ismaili Studies in full.”
This reflects an internal restructuring of financial arrangements between closely associated institutional entities.
The accounts further confirm continuing financial support from the parent entity for at least twelve months from the date of signing.
⸻
6. Going Concern Statement
At 31 December 2024, IPL reported net “liabilities” of £52,221.
The directors state that continued financial support from the parent entity is essential to the company’s ability to continue operations, and therefore the accounts are prepared on a going concern basis.
⸻
7. Observations on Structure and Institutional Relationship
* IPL operates within a closely integrated institutional framework involving IIS and the Ismaili Imamat
* IIS is a significant related party contributor to turnover
* Financial flows indicate internal restructuring between IIS and the Ismaili Imamat
* Governance includes overlapping directorship across related entities over time
While the Ismaili Imamat is identified as ultimate controlling entity in statutory filings, detailed internal governance structures are not disclosed in IPL’s UK accounts.
⸻
8. Intellectual Property and Revenue Disclosure
The IPL 2024 accounts do not explicitly identify income derived from copyright ownership or licensing of doctrinal texts, including Farmans or related speeches.
Royalty income is disclosed (£17,271), but is described in general terms without specific attribution to ownership of core doctrinal or constitutional works.
On the basis of statutory disclosures:
* No explicit reference is made to copyright ownership revenue streams
* No separate licensing structure is identified for doctrinal texts
* Revenue is primarily described as arising from publication distribution and related party arrangements
⸻
9. Copyright Context (Canada and International Law Position)
Under Canadian copyright law:
* Copyright arises automatically upon creation of an original work
* Registration is not required for protection to exist
* Registration is evidentiary rather than constitutive
Publicly available information does not show Canadian copyright registration entries in relation to IPL or related doctrinal texts within registry-level summaries reviewed.
However, absence of registration does not affect the existence of copyright protection under Canadian law.
⸻
10. Legal Clarification Annex – Canadian Litigation Context (2010–2015)
10.1 Overview of Proceedings
Public records confirm that litigation was initiated in Canada around 2010 concerning the reproduction and distribution of compiled works containing Farmans and related materials.
The proceedings are commonly referenced as:
Aga Khan v. Tajdin et al. & Aga Khan Copyright Lawsuit - Canada
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10.2 Procedural History and Resolution
The matter involved multiple court procedural stages, including interlocutory rulings and appellate consideration.
However:
* The dispute did not proceed to a single final trial determination resolving all substantive issues on the merits
* The matter concluded through a combination of procedural outcomes, appeals, and settlement arrangements between parties
* As such, no comprehensive final judicial finding determined all questions relating to copyright ownership, validity, or scope in a fully adjudicated merits judgment
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10.3 Legal Issues Considered
The proceedings addressed issues including:
* Subsistence of copyright in the relevant works
* Allegations of unauthorised reproduction and distribution
* Questions of authorisation and consent
* Injunctive relief to prevent further dissemination
Some interlocutory findings were made during the course of proceedings, but the dispute was not ultimately resolved through a single fully litigated final judgment on all issues.
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10.4 Copyright Legal Framework
Canadian copyright law provides that:
* Copyright arises automatically upon creation
* Registration is not required for enforceability
* Courts assess disputes based on subsistence and infringement principles
Accordingly, the litigation proceeded under statutory copyright principles rather than registration-based ownership requirements.
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10.5 Observations on Public Record
Based on publicly available summaries:
* No Canadian copyright registration entries have been identified in registry-level public sources for IPL or related works in the materials reviewed
* The litigation primarily concerned enforcement of rights rather than establishment of registered ownership
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10.6 Summary Position
In summary:
* The Canadian proceedings involved significant intellectual property disputes relating to Farmans and related works
* The matter did not result in a single fully determinative final judgment on all substantive issues due to procedural resolution and settlement
* Copyright protection in Canada operates on an automatic statutory basis rather than registration requirements
* IPL statutory accounts do not separately disclose intellectual property ownership or licensing structures for such works
This annex is included for contextual clarity only and is based on publicly available legal summaries and statutory filings.
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Source basis: IPL Annual Accounts (2024); Companies House filings; Canadian Copyright Act principles; publicly available legal summaries of Aga Khan v. Tajdin et al. (Aga Khan Copyright lawsuit)