The Minutes of the 1975 Paris Conference are now available here
http://ismaili.net/source/legal-documen ... rupani.pdf
1975 Paris Conference documents
Observation and Comments on our Modern Ginanic Litterature
http://www.ismaili.net/heritage/node/31647
Observation and Comments on our Modern Ginanic Literature
Follow-up to Paris Conference 1975. The 1980 Nairobi Ismailia Association International Review Meeting.
This is the paper presented at the Ismailia Association International Review Meeting in Nairobi, Kenya on 1980 by the Ismailia Association for Canada. The paper explains how some articles of the report by Rupani of the Paris Conference 1975 have created some mis-representations and how some Ginans books printed by the Ismailia Association for Pakistan were in fact against the decisions and spirit of the Conference and against what the Imam said.
The report is endorsed by President Amirali P. Haji of the Ismailia Association for Canada who attended the Conference in Paris in 1975.
The complete Report is attached here in PDF format.
The second part, Appendix 1, Review Sheets have been added now as the scans are completed - the second part provides a comparative analysis and comments on some major changes that have taken places in Ginan books published after the Paris Conference 1975 by Ismailia Association for Pakistan (Though Pakistan has not been named specifically) outside the directives of of our beloved Imam.
Go to the link below to download all files.
http://www.ismaili.net/heritage/node/31647
Observation and Comments on our Modern Ginanic Literature
Follow-up to Paris Conference 1975. The 1980 Nairobi Ismailia Association International Review Meeting.
This is the paper presented at the Ismailia Association International Review Meeting in Nairobi, Kenya on 1980 by the Ismailia Association for Canada. The paper explains how some articles of the report by Rupani of the Paris Conference 1975 have created some mis-representations and how some Ginans books printed by the Ismailia Association for Pakistan were in fact against the decisions and spirit of the Conference and against what the Imam said.
The report is endorsed by President Amirali P. Haji of the Ismailia Association for Canada who attended the Conference in Paris in 1975.
The complete Report is attached here in PDF format.
The second part, Appendix 1, Review Sheets have been added now as the scans are completed - the second part provides a comparative analysis and comments on some major changes that have taken places in Ginan books published after the Paris Conference 1975 by Ismailia Association for Pakistan (Though Pakistan has not been named specifically) outside the directives of of our beloved Imam.
Go to the link below to download all files.
http://www.ismaili.net/heritage/node/31647
-
star_munir
- Posts: 1670
- Joined: Tue Apr 22, 2003 12:55 am
- Contact:
Re: Observation and Comments on our Modern Ginanic Litteratu
Thank you very much admin for sharing this important document. It provides concrete arguments on changes taken place in Ginan books.Admin wrote:http://www.ismaili.net/heritage/node/31647
Observation and Comments on our Modern Ginanic Literature
Follow-up to Paris Conference 1975. The 1980 Nairobi Ismailia Association International Review Meeting.
This is the paper presented at the Ismailia Association International Review Meeting in Nairobi, Kenya on 1980 by the Ismailia Association for Canada. The paper explains how some articles of the report by Rupani of the Paris Conference 1975 have created some mis-representations and how some Ginans books printed by the Ismailia Association for Pakistan were in fact against the decisions and spirit of the Conference and against what the Imam said.
The report is endorsed by President Amirali P. Haji of the Ismailia Association for Canada who attended the Conference in Paris in 1975.
The complete Report is attached here in PDF format.
The second part, Appendix 1, Review Sheets have been added now as the scans are completed - the second part provides a comparative analysis and comments on some major changes that have taken places in Ginan books published after the Paris Conference 1975 by Ismailia Association for Pakistan (Though Pakistan has not been named specifically) outside the directives of of our beloved Imam.
Go to the link below to download all files.
http://www.ismaili.net/heritage/node/31647
But despite of all this why ultimately Ismailia Association for Canada too surrendered !
If I am not wrong, now globally, ginans with mention of das avtar are not recited in JKs or are discouraged to be recited in JKs....It seems that now all ITREBs have got consensus on it. But the question here is why all of them have agreed on it without any guidance from Imam?
They might have got guidance from Imam, about which we are unaware of. Otherwise, still such oppositions could come from Canada, US or any African or European country?
If it is against the wishes of Imam then, Imam could have given verdict or Farman on it to prevent from this harm.
Whatever is the case, we still have a gap of complete information in this case.
It is unfortunate that most of the people who knew about Imam's guidances are dead. There are Farmans about what Imam said, things such as if the young generation doesn't know about ginans, it will create untold harm, also to all Ismailia Association that our faith is based on thousands of years of history, or the one saying that Ginans have to be kept for generations yet to be born etc... but who cares today...
Senior Missionaries of that time knew about this, for example Amlani Missionary told me once that he discussed at length with Hazar Imam about the Ginans.
History will bear witness that we disobeyed the Imam and destroyed our Ginans.
I once asked one of the Satpanthi Imamshahis Kakas that if the "ALI" Satpanthis destroy all manuscripts of ginans using words and names such as Brahma or Vishnu and if all the "OM" Imamshahis destroy those with the names Muhammad and Ali, what will remain of their heritage? He had no answer.
If Imam asked for a Catalogue of Khojki manuscripts to the IIS in year 2000 and twenty years later there is still none produced, what can we expect?
Senior Missionaries of that time knew about this, for example Amlani Missionary told me once that he discussed at length with Hazar Imam about the Ginans.
History will bear witness that we disobeyed the Imam and destroyed our Ginans.
I once asked one of the Satpanthi Imamshahis Kakas that if the "ALI" Satpanthis destroy all manuscripts of ginans using words and names such as Brahma or Vishnu and if all the "OM" Imamshahis destroy those with the names Muhammad and Ali, what will remain of their heritage? He had no answer.
If Imam asked for a Catalogue of Khojki manuscripts to the IIS in year 2000 and twenty years later there is still none produced, what can we expect?
-
mahebubchatur
- Posts: 862
- Joined: Mon Jan 13, 2014 7:01 pm
1975 Paris Conference minutes & documents
The 1975 Paris Conference
Preserving, Publishing, Educating and Sharing the Imam’s Farmans with the Worldwide Jamat
The Role of the Institute of Ismaili Studies in Safeguarding the Imam’s Guidance
The Imam , as bearer of Noor is the Mazhar of God
The divinely appointed manifestation (mazhar) through whom God’s guidance is conveyed to humanity.
A Landmark Ismaili Conference for Present and Future Generations
(Full Conference Minutes available below.)
The 1975 Paris Conference of Ismailia Associations globally stands as one of the most significant gatherings and resolutions in the modern history of the Shia Imami Nizari Ismaili Muslim community.
Through a series of landmark resolutions, with guidance and approvals by Mawlana Hazar Imam, the conference established an international framework for the collection, authentication, preservation education and publication of the Imam’s Farmans. It also defined important responsibilities for the Institute of Ismaili Studies (IIS), the education and training of waezeen, and the preservation of the intellectual, spiritual and historical heritage of the worldwide Jamat.
The conference minutes contain numerous resolutions covering many aspects of institutional and religious life. This article focuses specifically on the resolutions concerning the preservation, publication and dissemination of the Imam’s Farmans and the role entrusted to the Institute of Ismaili Studies in safeguarding this unique heritage.
The Central Place of the Imam’s Farmans
The Farmans of the Imam have always occupied a foundational and central place within the faith and tradition of the Shia Imami Nizari Ismaili Muslims.
They are not merely historical documents, speeches or administrative directives. According to the teachings of Mawlana Hazar Imam, the Farmans are the authoritative guidance of the Imam of the Time, whose authority is inherited through the Institution of Imamat and exercised in accordance with the Holy Qur’an and the divine trust vested in the Imams descended from Hazrat Ali. Within Ismaili belief, the Farmans provide living guidance for the spiritual, ethical, intellectual and practical lives of murids in every age.
The conference itself reaffirmed the centrality of the doctrines of Nubuwwah (Prophethood) and Imamah, stating:
“The concepts of Nubuwwah and Imamah are to be explained and understood in the general perspective of God’s communication to man. The Imam is to be explained as the ‘Mazhar’ of God, and the relationship between God and the Imam to be related to varying levels of inspiration and communication from God to man.” (Conference minute Link below)
This theological framework explains why the Farmans occupy such a central position in the life of the Jamat.
Successive Imams have consistently instructed murids to read, understand and live by their Farmans, recognising them as the living guidance of the Imam for each generation.
Mawlana Hazar Imam has also affirmed that the Constitution of the Shia Imami Ismaili Muslims is itself a Farman of the Imam, to be observed and upheld throughout the worldwide Jamat. The Constitution therefore derives its authority directly from the Imam and forms part of the framework through which his Farman is implemented in the governance and benefit of religious and worldly life of the community.
It is against this Ismaili theological and constitutional background that the 1975 Paris Conference must be understood.
The resolutions adopted at that conference, and approved by Mawlana Hazar Imam, established one of the most comprehensive international programmes ever undertaken to collect, authenticate, preserve, archive educate and publish the Imam’s Farmans. They also envisaged a central role for the Institute of Ismaili Studies as the institutional custodian of the documentary record assembled through that project.
The constitutional framework of the worldwide Jamat has continued to develop under Mawlana Hazar Imam, most recently through the amendments ordained on 11 February 2026. The constitution is to be given to every Ismaili, and to be read with Farmans and a later Farman prevails
Throughout these developments, the central importance of the Imam’s Farmans—and the responsibility to preserve, understand and uphold them—has remained a defining foundation of the Ismaili faith.
⸻
The Vision of the 1975 Paris Conference
The conference recognised that Farmans existed throughout the world in many different forms and with individuals. All Farmans of all Imams remain valid untill replaced with a new Farman.
These included:
* handwritten manuscripts;
* printed Farman books;
* typed transcripts;
* original audio recordings;
* translations; and
* locally preserved collections.
Rather than allowing these invaluable sources & materials to remain dispersed across different countries, the conference resolved that they should be brought together under a coordinated international programme.
The objective was simple but profound:
To preserve every available Farman, verify its authenticity, obtain the Imam’s guidance on them
where necessary, and ensure its preservation for the community
⸻
Collection of All Available Farmans
The conference resolved that all Ismailia Associations, National Councils and Federal Councils should identify obtain and forward every available Farman and related material in their possession to the Institute of Ismaili studies
The project was deliberately comprehensive.
It included:
* manuscripts;
* printed texts;
* transcripts;
* audio recordings;
* original tapes; and
* all available documentary material relating to the Farmans.
The resolutions did not distinguish between material already approved for publication and material still awaiting review. Instead, they recognised that every available record formed part of the historical archive requiring preservation and authentication.
This demonstrated a clear understanding that the integrity of the Imam’s Farmans & guidance depended upon preserving the original documentary record in all forms
⸻
Central Coordination Under Vazir Eqbal Rupani
To implement this international project, the conference appointed Vazir Eqbal (E.) Rupani as Coordinator.
His responsibilities included:
* coordinating the worldwide collection of Farmans;
* receiving manuscripts and original recordings;
* comparing different versions;
* supervising accurate transcription;
* identifying discrepancies;
* arranging submission of texts requiring approval to Mawlana Hazar Imam;
* coordinating publication of authorised Farmans; and
* transferring the completed archival collection to the Institute of Ismaili Studies.
This was one of the most significant institutional responsibilities created by the conference and reflected the importance attached to preserving and sharing the Imam’s guidance accurately and comprehensively.
⸻
Imam’s Approval Remained Essential
An important feature of the 1975 resolutions was that publication remained entirely under the authority and approval of Mawlana Hazar Imam. The main reason was that not all Farmans recorded were verbatim and Imam of the time ended to approve for authentication.
The conference distinguished between:
* Farmans already approved for publication;
* Farmans requiring approval; and
* Farmans requiring further transcription or verification before approval.
Where approval had not yet been granted, the resolutions required that the original materials be preserved and submitted to the Imam for his decision, to approve annotate or not.
This demonstrates an important principle.
Farmans not yet approved for publication were never intended to disappear or be discarded or to be withheld from the community
Instead, they were to be preserved so that the Imam himself could determine when they should be disseminated and for Imam to approve and annotate
⸻
Sensitive Farmans
The conference also recognised that some Farmans might contain material requiring particular care before publication because of political, legal or local circumstances, in particular the Sunni and Shia political realities, and with other faiths
Accordingly, the resolutions provided that National and Federal Councils should be consulted before publication where sensitivities existed.
This provision concerned publication, not preservation.
Nothing in the resolutions suggests that sensitive Farmans were to be destroyed or permanently withheld from the archival record, the community or scholarship.
Rather, they were to be preserved while publication decisions were made under the Imam’s authority and approval
⸻
The Institute of Ismaili Studies
One of the most significant decisions of the conference concerned the Institute of Ismaili Studies (IIS).
The conference envisaged that the original manuscripts, recordings and supporting documentary material collected through the international project would ultimately be transferred to the Institute.
The Institute was therefore intended to become the central archival repository for the authenticated Farmans collection and preservation with Vazir E Rupani being the coordinator.
This responsibility extended beyond scholarship.
It represented the preservation of one of the most important elements and essence of the Ismaili religious faith & heritage of the worldwide Jamat.
⸻
Worldwide Dissemination
After verification and approval, the conference directed that the Farmans should be printed and distributed internationally to all believers
The objective was not simply to create an archive.
It was to ensure that the Imam’s authenticated Farmans & guidance for the Jamat became available to the institutions and the Jamat worldwide
⸻
Profile: Vazir Eqbal Rupani
Among the individuals entrusted with implementing the conference resolutions was Vazir Eqbal (E.) Rupani, one of the most experienced and longest-serving senior administrators within the institutions of the Shia Imami Ismaili Muslim community.
His appointment as Coordinator of the international Farman Preservation and Publication Project placed him at the centre of one of the most important archival initiatives in modern Ismaili history.
Following the conference, Vazir Rupani continued to serve the Imam’s institutions for many decades. He became closely associated with the Institute of Ismaili Studies in London in senior administrative capacities and has also served as Secretary to the Leaders’ International Forum (LIF), an international body operating under the authority of Mawlana Hazar Imam within the framework of the Ismaili Constitution.
His long service provides an important continuity between the original 1975 Farman preservation project and the institutions entrusted with safeguarding the documentary heritage of the Jamat.
The Title “Vazir”
The title Vazir is one of the highest honorary distinctions conferred by Mawlana Hazar Imam upon individuals who have rendered exceptional and distinguished service to the Jamat. The title reflects the Imam’s confidence in the recipient’s integrity, judgement and commitment. The office of wazir also has deep historical roots in Islamic governance, including during the Fatimid period, where viziers served as senior advisers and administrators to the Imam-Caliph.
⸻
Why the 1975 Resolutions Still Matter Today
Nearly fifty years later, the principles established by the Paris Conference remain highly significant.
The conference envisaged:
* the worldwide collection of every available Farman;
* preservation of original manuscripts and recordings;
* authentication through a coordinated international process;
* submission to Mawlana Hazar Imam where approval was required;
* permanent archival preservation at the Institute of Ismaili Studies; and
* international dissemination of authorised Farmans.
These resolutions reflected a recognition that the Imam’s Farmans constitute a unique religious inheritance deserving the highest standards of preservation and care.
⸻
A Continuing Historical Question
The 1975 Paris Conference established a clear vision: that the Farmans of the Imam should be preserved, authenticated, safeguarded and, made available to the Jamat for their benefit
The conference did not regard the Farmans simply as historical records.
They were recognised as the living guidance of the Imam and an enduring part of the community’s faith and spiritual heritage. They continue the divinely ordained inherited Tawil and the Talim of the Quran and of the Prophet from the continuum of command or Will of Allah
That reality and continuum continues to invite reflection today.
The international project is ongoing and succeeded in collecting manuscripts, transcripts, recordings and other archival material from around the world, and those materials were entrusted to the Institute of Ismaili Studies under the coordination of Vazir Eqbal Rupani, a very important historical question naturally arises:
To what extent has the original vision of preservation, authentication and dissemination established in 1975 been realised, and how can all the Jamat and future generations continue to benefit from the complete preservation of the Imam’s Farmans?
This is not simply a question of history.
It is a question of preserving the enduring guidance of the Imam for present and future generations, consistent with the repeated emphasis placed by successive Imams on reading, understanding and living in accordance with their Farmans.
Minutes of the Paris Conference
https://drive.google.com/file/d/1KKTVKn ... p=drivesdk
Preserving, Publishing, Educating and Sharing the Imam’s Farmans with the Worldwide Jamat
The Role of the Institute of Ismaili Studies in Safeguarding the Imam’s Guidance
The Imam , as bearer of Noor is the Mazhar of God
The divinely appointed manifestation (mazhar) through whom God’s guidance is conveyed to humanity.
A Landmark Ismaili Conference for Present and Future Generations
(Full Conference Minutes available below.)
The 1975 Paris Conference of Ismailia Associations globally stands as one of the most significant gatherings and resolutions in the modern history of the Shia Imami Nizari Ismaili Muslim community.
Through a series of landmark resolutions, with guidance and approvals by Mawlana Hazar Imam, the conference established an international framework for the collection, authentication, preservation education and publication of the Imam’s Farmans. It also defined important responsibilities for the Institute of Ismaili Studies (IIS), the education and training of waezeen, and the preservation of the intellectual, spiritual and historical heritage of the worldwide Jamat.
The conference minutes contain numerous resolutions covering many aspects of institutional and religious life. This article focuses specifically on the resolutions concerning the preservation, publication and dissemination of the Imam’s Farmans and the role entrusted to the Institute of Ismaili Studies in safeguarding this unique heritage.
The Central Place of the Imam’s Farmans
The Farmans of the Imam have always occupied a foundational and central place within the faith and tradition of the Shia Imami Nizari Ismaili Muslims.
They are not merely historical documents, speeches or administrative directives. According to the teachings of Mawlana Hazar Imam, the Farmans are the authoritative guidance of the Imam of the Time, whose authority is inherited through the Institution of Imamat and exercised in accordance with the Holy Qur’an and the divine trust vested in the Imams descended from Hazrat Ali. Within Ismaili belief, the Farmans provide living guidance for the spiritual, ethical, intellectual and practical lives of murids in every age.
The conference itself reaffirmed the centrality of the doctrines of Nubuwwah (Prophethood) and Imamah, stating:
“The concepts of Nubuwwah and Imamah are to be explained and understood in the general perspective of God’s communication to man. The Imam is to be explained as the ‘Mazhar’ of God, and the relationship between God and the Imam to be related to varying levels of inspiration and communication from God to man.” (Conference minute Link below)
This theological framework explains why the Farmans occupy such a central position in the life of the Jamat.
Successive Imams have consistently instructed murids to read, understand and live by their Farmans, recognising them as the living guidance of the Imam for each generation.
Mawlana Hazar Imam has also affirmed that the Constitution of the Shia Imami Ismaili Muslims is itself a Farman of the Imam, to be observed and upheld throughout the worldwide Jamat. The Constitution therefore derives its authority directly from the Imam and forms part of the framework through which his Farman is implemented in the governance and benefit of religious and worldly life of the community.
It is against this Ismaili theological and constitutional background that the 1975 Paris Conference must be understood.
The resolutions adopted at that conference, and approved by Mawlana Hazar Imam, established one of the most comprehensive international programmes ever undertaken to collect, authenticate, preserve, archive educate and publish the Imam’s Farmans. They also envisaged a central role for the Institute of Ismaili Studies as the institutional custodian of the documentary record assembled through that project.
The constitutional framework of the worldwide Jamat has continued to develop under Mawlana Hazar Imam, most recently through the amendments ordained on 11 February 2026. The constitution is to be given to every Ismaili, and to be read with Farmans and a later Farman prevails
Throughout these developments, the central importance of the Imam’s Farmans—and the responsibility to preserve, understand and uphold them—has remained a defining foundation of the Ismaili faith.
⸻
The Vision of the 1975 Paris Conference
The conference recognised that Farmans existed throughout the world in many different forms and with individuals. All Farmans of all Imams remain valid untill replaced with a new Farman.
These included:
* handwritten manuscripts;
* printed Farman books;
* typed transcripts;
* original audio recordings;
* translations; and
* locally preserved collections.
Rather than allowing these invaluable sources & materials to remain dispersed across different countries, the conference resolved that they should be brought together under a coordinated international programme.
The objective was simple but profound:
To preserve every available Farman, verify its authenticity, obtain the Imam’s guidance on them
where necessary, and ensure its preservation for the community
⸻
Collection of All Available Farmans
The conference resolved that all Ismailia Associations, National Councils and Federal Councils should identify obtain and forward every available Farman and related material in their possession to the Institute of Ismaili studies
The project was deliberately comprehensive.
It included:
* manuscripts;
* printed texts;
* transcripts;
* audio recordings;
* original tapes; and
* all available documentary material relating to the Farmans.
The resolutions did not distinguish between material already approved for publication and material still awaiting review. Instead, they recognised that every available record formed part of the historical archive requiring preservation and authentication.
This demonstrated a clear understanding that the integrity of the Imam’s Farmans & guidance depended upon preserving the original documentary record in all forms
⸻
Central Coordination Under Vazir Eqbal Rupani
To implement this international project, the conference appointed Vazir Eqbal (E.) Rupani as Coordinator.
His responsibilities included:
* coordinating the worldwide collection of Farmans;
* receiving manuscripts and original recordings;
* comparing different versions;
* supervising accurate transcription;
* identifying discrepancies;
* arranging submission of texts requiring approval to Mawlana Hazar Imam;
* coordinating publication of authorised Farmans; and
* transferring the completed archival collection to the Institute of Ismaili Studies.
This was one of the most significant institutional responsibilities created by the conference and reflected the importance attached to preserving and sharing the Imam’s guidance accurately and comprehensively.
⸻
Imam’s Approval Remained Essential
An important feature of the 1975 resolutions was that publication remained entirely under the authority and approval of Mawlana Hazar Imam. The main reason was that not all Farmans recorded were verbatim and Imam of the time ended to approve for authentication.
The conference distinguished between:
* Farmans already approved for publication;
* Farmans requiring approval; and
* Farmans requiring further transcription or verification before approval.
Where approval had not yet been granted, the resolutions required that the original materials be preserved and submitted to the Imam for his decision, to approve annotate or not.
This demonstrates an important principle.
Farmans not yet approved for publication were never intended to disappear or be discarded or to be withheld from the community
Instead, they were to be preserved so that the Imam himself could determine when they should be disseminated and for Imam to approve and annotate
⸻
Sensitive Farmans
The conference also recognised that some Farmans might contain material requiring particular care before publication because of political, legal or local circumstances, in particular the Sunni and Shia political realities, and with other faiths
Accordingly, the resolutions provided that National and Federal Councils should be consulted before publication where sensitivities existed.
This provision concerned publication, not preservation.
Nothing in the resolutions suggests that sensitive Farmans were to be destroyed or permanently withheld from the archival record, the community or scholarship.
Rather, they were to be preserved while publication decisions were made under the Imam’s authority and approval
⸻
The Institute of Ismaili Studies
One of the most significant decisions of the conference concerned the Institute of Ismaili Studies (IIS).
The conference envisaged that the original manuscripts, recordings and supporting documentary material collected through the international project would ultimately be transferred to the Institute.
The Institute was therefore intended to become the central archival repository for the authenticated Farmans collection and preservation with Vazir E Rupani being the coordinator.
This responsibility extended beyond scholarship.
It represented the preservation of one of the most important elements and essence of the Ismaili religious faith & heritage of the worldwide Jamat.
⸻
Worldwide Dissemination
After verification and approval, the conference directed that the Farmans should be printed and distributed internationally to all believers
The objective was not simply to create an archive.
It was to ensure that the Imam’s authenticated Farmans & guidance for the Jamat became available to the institutions and the Jamat worldwide
⸻
Profile: Vazir Eqbal Rupani
Among the individuals entrusted with implementing the conference resolutions was Vazir Eqbal (E.) Rupani, one of the most experienced and longest-serving senior administrators within the institutions of the Shia Imami Ismaili Muslim community.
His appointment as Coordinator of the international Farman Preservation and Publication Project placed him at the centre of one of the most important archival initiatives in modern Ismaili history.
Following the conference, Vazir Rupani continued to serve the Imam’s institutions for many decades. He became closely associated with the Institute of Ismaili Studies in London in senior administrative capacities and has also served as Secretary to the Leaders’ International Forum (LIF), an international body operating under the authority of Mawlana Hazar Imam within the framework of the Ismaili Constitution.
His long service provides an important continuity between the original 1975 Farman preservation project and the institutions entrusted with safeguarding the documentary heritage of the Jamat.
The Title “Vazir”
The title Vazir is one of the highest honorary distinctions conferred by Mawlana Hazar Imam upon individuals who have rendered exceptional and distinguished service to the Jamat. The title reflects the Imam’s confidence in the recipient’s integrity, judgement and commitment. The office of wazir also has deep historical roots in Islamic governance, including during the Fatimid period, where viziers served as senior advisers and administrators to the Imam-Caliph.
⸻
Why the 1975 Resolutions Still Matter Today
Nearly fifty years later, the principles established by the Paris Conference remain highly significant.
The conference envisaged:
* the worldwide collection of every available Farman;
* preservation of original manuscripts and recordings;
* authentication through a coordinated international process;
* submission to Mawlana Hazar Imam where approval was required;
* permanent archival preservation at the Institute of Ismaili Studies; and
* international dissemination of authorised Farmans.
These resolutions reflected a recognition that the Imam’s Farmans constitute a unique religious inheritance deserving the highest standards of preservation and care.
⸻
A Continuing Historical Question
The 1975 Paris Conference established a clear vision: that the Farmans of the Imam should be preserved, authenticated, safeguarded and, made available to the Jamat for their benefit
The conference did not regard the Farmans simply as historical records.
They were recognised as the living guidance of the Imam and an enduring part of the community’s faith and spiritual heritage. They continue the divinely ordained inherited Tawil and the Talim of the Quran and of the Prophet from the continuum of command or Will of Allah
That reality and continuum continues to invite reflection today.
The international project is ongoing and succeeded in collecting manuscripts, transcripts, recordings and other archival material from around the world, and those materials were entrusted to the Institute of Ismaili Studies under the coordination of Vazir Eqbal Rupani, a very important historical question naturally arises:
To what extent has the original vision of preservation, authentication and dissemination established in 1975 been realised, and how can all the Jamat and future generations continue to benefit from the complete preservation of the Imam’s Farmans?
This is not simply a question of history.
It is a question of preserving the enduring guidance of the Imam for present and future generations, consistent with the repeated emphasis placed by successive Imams on reading, understanding and living in accordance with their Farmans.
Minutes of the Paris Conference
https://drive.google.com/file/d/1KKTVKn ... p=drivesdk