In contemporary Ismaili Muslim practice, the obligatory religious duties (wajibat) for all Ismaili Muslims are Du‘a (daily prayer), Dasond (zakat), and obeying the farmans of the Imam of the Time. All mandatory and optional ritual practices for Ismaili Muslims are based on the guidance of the Imam:
“Who are [our] spiritual children? For this, there are two points: the first is submitting the Mal-i Wajibat (Dasond), the second is performing worship, that is, reciting the Du‘a. These two matters are obligatory in our Din. If one does not keep these two things then one is not our murid.”
Imam Sultan Muhammad Shah Aga Khan III,
(Mumbai, January 25, 1926, Farman No. 257 in Kalam-i Imam-i Mubin, Vol. 2, Mumbai: Ismailia Association for India, 1951, 84; translated by Khudabux Talib)
“He whose Du‘a and Mal-i Wajibat (Dasond) are proper can go to his Original Abode (asal makan).”
Imam Sultan Muhammad Shah Aga Khan III,
(Karachi, February 9, 1950, Farman No. 581 in Kalam-i Imam-i Mubin, Vol. 2, Mumbai: Ismailia Association for India, 1951, 461; translated by Khudabux Talib)
According to the guidance of Mawlana Sultan Muhammad Shah decreed in farmans delivered in the early 1900s, the exoteric (zahiri) fasting from food and drink in the month of Ramadan is not an obligatory religious practice (wajib, fard) for Ismaili Muslims today. Rather, the zahiri fasting of Ramadan is an optional or discretionary practice that Ismaili murids may or may not choose to practice based on their own discretion and spiritual disposition.
Contrary to modern popular notions, the historical and normative definition of a “Muslim” is not a person who practices the so-called “five pillars” of Islam (Shahada, Prayer, Zakat, Fasting, Pilgrimage). This notion that Muslim = performer of five pillars is a later Sunni Muslim construct created by Sunni jurists. In reality, the Sunni hadith literature is full of examples where a person need only affirm the Shahada to be counted as a Muslim. Throughout Muslim history, Sunni and Shi‘i scholars have vehemently disagreed on what exactly are the “necessities of religion” (al-daruri min al-din) whose acceptance make one a Muslim and whose rejection take a person outside of Islam.
Most modern Twelver Shi‘i scholars, including Ayatullah Khomeini and Ayatullah Khamenei, hold that the minimum requirement for being a Muslim is to believe in the Unity of God (tawhid), the Prophethood of Muhammad (nabuwwah), and the Day of Judgment (qiyamah). Not believing in or not practicing a particular religious practice (such as five prayers or Ramadan fasting) is not sufficient to declare someone non-Muslim.
Mawlana Hazar Imam has likewise stated that affirming the Shahada (la ilaha illa Allah, Muhammadun Rasul Allah) is sufficient for a person to be Muslim and that such a person’s Islam cannot be questioned. Believing in one God and the Prophethood of Muhammad and earlier Prophets are among the essential "Roots of Religion (usul al-din) common to all Muslims; whereas particular Muslim practices such as prayer, fasting, pilgrimage, etc. are subsidiary Branches of Religion (furu‘ al-din) whose format and interpretation vastly differ across Muslim communities. (Ismaili Gnosis)
Fasting
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mahebubchatur
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Re: Fasting
One of the many devotional practices Muslims observe at various points of the year is fasting (sawm). Muslims have different ways of fasting, including all forms of self-restraint. This includes not eating and drinking, feeding a poor person, being absorbed in the remembrance of God, avoiding gossip or saying mean things, not being greedy with one’s eyes or mouth, showing humility, and the purification of oneself.
The deeper purpose of fasting is striving to achieve God-consciousness (taqwa), so as to try to live by the ethics of Islam at all times. Individual believers can participate in fasting in whatever way they choose, since it is not meant to cause undue hardship.
Fasting in Ramadan
Ramadan is sacred for Muslims because it was the month in which the first revelation of the Holy Qur’an was revealed to Prophet Muhammad (peace be upon him and his family). Fasting is one of many acts of piety that Muslims undertake in Ramadan. Among Muslim communities is also found a heightened commitment to prayer, the daily recitation of the Qur’an, opportunities for learning about faith, and the giving of charity to those who are in need.
The Qur’an mentions the practice of fasting in Ramadan in the following verses:
“O believers, fasting has been prescribed for you as it was for those who preceded you, that you may be God-conscious. Fast for a specific number of days, but if one of you is ill, or on a journey, on other days later. For those who can fast only with extreme difficulty, there is a way to compensate – feed a needy person. But if anyone does good of his own accord, it is better for him, and fasting is better for you, if only you knew… God wants ease for you, not hardship.” (Q 2:183-5)
Muslims understand the purpose and benefits of fasting in many ways. It teaches self-control, reinforces one’s faith and piety, helps one become more mindful of God and His blessings, is a means of seeking forgiveness of sins, and is a reminder of the plight of those who do not have adequate food, water, and shelter.
However, the Qur’an’s guidance also makes it clear that fasting is not meant to cause serious hardship. For individuals who are unable to fast, such as those who are elderly, sick, pregnant, or nursing a child, it is suggested to feed the poor and needy instead.
This emphasis on charitable giving reinforces Islam’s ethic of giving to those who are in greatest need in society to improve their quality of life.
Ultimately, it is up to each individual to decide how they may wish to fast based on their personal circumstances. As with all religious practices, fasting should be undertaken with sincere intention (niyya) and commitment, not out of compulsion. There should also not be any judgement on the specific form in which a person chooses to perform the fast or on those who do not fast.
The Deeper Purpose of Fasting
The deeper purpose of fasting mentioned in the Quranic verse above is to try to achieve God-consciousness, or taqwa. Taqwa refers to being constantly aware of God’s presence, and thus trying to live by the ethics and principles of the faith at all times. Fasting can be a reminder of the importance of keeping this deeper commitment to self-restraint year-round.
In the following two hadiths, the Prophet is reported to have emphasised this broader commitment to self-restraint beyond food and drink:
“He who does not give up uttering falsehoods and acting according to it, Allah has no need of his giving up food and drink.”
“Fasting is a shield, so when one of you is fasting, he should neither indulge in obscene language nor should he raise his voice in anger. If someone attacks him or insults him, let him say: I am fasting.”
The Prophet’s beloved daughter, Hazrat Fatima (peace be upon her), is also reported to have said:
“A man who does not guard his tongue, his hearing, his sight, and his limbs from forbidden acts during his fasting has, indeed, not fasted at all.”
This same message of a year-round commitment to self-restraint and living by the ethics of Islam at all times has been echoed by many Ismaili Imams throughout history. The present Imam, Shah Karim al Hussaini, also emphasised this notion when he said in 2016:
“… my wish for the decades ahead is that you stand firmly by the principles and the ethics of our faith. Wherever you are, whatever age you are, whatever you do in your lives, it is essentially important to me that the principles of our faith should be respected everyday of your lives.” (TheIsmaili)
The deeper purpose of fasting is striving to achieve God-consciousness (taqwa), so as to try to live by the ethics of Islam at all times. Individual believers can participate in fasting in whatever way they choose, since it is not meant to cause undue hardship.
Fasting in Ramadan
Ramadan is sacred for Muslims because it was the month in which the first revelation of the Holy Qur’an was revealed to Prophet Muhammad (peace be upon him and his family). Fasting is one of many acts of piety that Muslims undertake in Ramadan. Among Muslim communities is also found a heightened commitment to prayer, the daily recitation of the Qur’an, opportunities for learning about faith, and the giving of charity to those who are in need.
The Qur’an mentions the practice of fasting in Ramadan in the following verses:
“O believers, fasting has been prescribed for you as it was for those who preceded you, that you may be God-conscious. Fast for a specific number of days, but if one of you is ill, or on a journey, on other days later. For those who can fast only with extreme difficulty, there is a way to compensate – feed a needy person. But if anyone does good of his own accord, it is better for him, and fasting is better for you, if only you knew… God wants ease for you, not hardship.” (Q 2:183-5)
Muslims understand the purpose and benefits of fasting in many ways. It teaches self-control, reinforces one’s faith and piety, helps one become more mindful of God and His blessings, is a means of seeking forgiveness of sins, and is a reminder of the plight of those who do not have adequate food, water, and shelter.
However, the Qur’an’s guidance also makes it clear that fasting is not meant to cause serious hardship. For individuals who are unable to fast, such as those who are elderly, sick, pregnant, or nursing a child, it is suggested to feed the poor and needy instead.
This emphasis on charitable giving reinforces Islam’s ethic of giving to those who are in greatest need in society to improve their quality of life.
Ultimately, it is up to each individual to decide how they may wish to fast based on their personal circumstances. As with all religious practices, fasting should be undertaken with sincere intention (niyya) and commitment, not out of compulsion. There should also not be any judgement on the specific form in which a person chooses to perform the fast or on those who do not fast.
The Deeper Purpose of Fasting
The deeper purpose of fasting mentioned in the Quranic verse above is to try to achieve God-consciousness, or taqwa. Taqwa refers to being constantly aware of God’s presence, and thus trying to live by the ethics and principles of the faith at all times. Fasting can be a reminder of the importance of keeping this deeper commitment to self-restraint year-round.
In the following two hadiths, the Prophet is reported to have emphasised this broader commitment to self-restraint beyond food and drink:
“He who does not give up uttering falsehoods and acting according to it, Allah has no need of his giving up food and drink.”
“Fasting is a shield, so when one of you is fasting, he should neither indulge in obscene language nor should he raise his voice in anger. If someone attacks him or insults him, let him say: I am fasting.”
The Prophet’s beloved daughter, Hazrat Fatima (peace be upon her), is also reported to have said:
“A man who does not guard his tongue, his hearing, his sight, and his limbs from forbidden acts during his fasting has, indeed, not fasted at all.”
This same message of a year-round commitment to self-restraint and living by the ethics of Islam at all times has been echoed by many Ismaili Imams throughout history. The present Imam, Shah Karim al Hussaini, also emphasised this notion when he said in 2016:
“… my wish for the decades ahead is that you stand firmly by the principles and the ethics of our faith. Wherever you are, whatever age you are, whatever you do in your lives, it is essentially important to me that the principles of our faith should be respected everyday of your lives.” (TheIsmaili)
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mahebubchatur
- Posts: 622
- Joined: Mon Jan 13, 2014 7:01 pm
Fasting
Muslims have different ways of #fasting, including all forms of self-restraint, such as not eating and drinking, avoiding gossip or saying mean things, and not being greedy with one’s eyes or mouth. (TheIsmaili 2024)
https://youtu.be/WtFx5lAvW1k
https://youtu.be/WtFx5lAvW1k
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mahebubchatur
- Posts: 622
- Joined: Mon Jan 13, 2014 7:01 pm
Fasting
“ _
Farman Mubarak of Hazrat Imam Mustansirbi’llah II_
*The whole year you must fast,* just as ordinary Muslims fast one month. The meaning of this fast is austerity. *Control yourselves, keep yourselves away from bad qualities,* evil and indecent actions and devilish acts, so that the mirror of your hearts may be gradually polished.
You must through the whole of your lives experience difficulties and suffering for the sake of the attainment of the Didar of the Creator (Noor e Imam), *you must be patient, persevering in austerities,* and keeping your inner self fasting for as long as you live.
_(Pir Pandiyat-i Jawanmardi, pg 37)
Noor e Imam e Zaman
http://www.ismaili.net/html/modules.php ... 0584#70584
Farman Mubarak of Hazrat Imam Mustansirbi’llah II_*The whole year you must fast,* just as ordinary Muslims fast one month. The meaning of this fast is austerity. *Control yourselves, keep yourselves away from bad qualities,* evil and indecent actions and devilish acts, so that the mirror of your hearts may be gradually polished.
You must through the whole of your lives experience difficulties and suffering for the sake of the attainment of the Didar of the Creator (Noor e Imam), *you must be patient, persevering in austerities,* and keeping your inner self fasting for as long as you live.
_(Pir Pandiyat-i Jawanmardi, pg 37)
Noor e Imam e Zaman
http://www.ismaili.net/html/modules.php ... 0584#70584