Farman published by The Ismaili
“Know that this Imamat is a reality [which] will never cease, change or be altered. It will continue forever to be transmitted through the progeny of our lords. It will never leave them, whether in form, meaning or reality."
- Mawlana Hasan Ala Dhikrihi al-Salam
https://x.com/theismaili/status/2010290 ... hqfO552USg
https://x.com/chaturmahebub/status/2009 ... hqfO552USg
Farmans and Hadiths - Understanding, Sharing and Need
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mahebubchatur
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Farmans and Hadiths - Understanding, Sharing and Need
The Declaration - Farman of Qiyāma at Alamūt (1164)
A Farman by Imam Hasan ‘alā dhikrihi al-salām - One of the most important Farmans in the Ismaili Faith & history since Prophet Mohammed
Imam Hasan ‘alā dhikrihi al-salām declared Qiyāma (Qiyāmat-i Buzurg / Qiyāmat al-Qiyāma) — one of the most profound and consequential Farmans in Ismaili history.
This declaration represents one of the most important Farmans conveyed by an Ismaili Imam since the time of the Prophet Muhammad (PBUH).
Mawlana Hasan ‘alā dhikrihi al-salām conveyed this milestone Farman declaring Qiyāma — the inauguration of a new era of spiritual resurrection and unveiled divine truth. He continued guiding the Ismaili community as Imam and assumed the functions of Chief Dā‘ī and Ḥujjat (Proof of God).
⸻
The Farman – The Declaration
Quote:
“Rise for the day of Qiyama has arrived it’s long predicted signal has now come through the queue of all the queue has arrived today. Proofs and signals are no longer needed today. Divine knowledge depends no more on revelations speeches or act of worshipping today Today and species signs and symbols all have come to their final and ultimate goal. He who has contemplated with his own eyes the divine press essence in person he has contemplated with his own eyes the totality of the divine signs and revelations whereas who show you it outwardly only through the names and attributes he knew in fact the reverse side of you still obscured with a veil you the inhabitants of the worlds you are Jinns men & angels know that Mawlana is the resurrector - Qiyam al Qiyâmat, he is the Lord of the old beings and everything in existence. He is the absolute Lord free from names, attributes and limits because he is all transcending in the sense that no description encompasses him no place is empty of him no limit can be attributed to him. Nothing is hidden from him because he is everywhere he has opened up the door of the his mercy and because of his mercy every being is seeing hearing speaking living for eternity it is therefore the duty of all to glorify him and thank him even though by his essence he is all knowing and glorious”
Unquote
⸻
Date and Place of the Declaration
This Farman was conveyed and proclaimed by:
“Imam ‘alā dhikrihi al-salām
In the middle of the month of Ramadhān
At Alamūt
8 August 1164 some date is 15 August 1164 - 17th Day of Ramadan
⸻
Sources and Publication
“The Farmān published in French by Henry Corbin,
the Qiyâmat al-Qiyâmat,
the Universal ‘Huitième Centenaire d’Alamût’, 1965, pp. 299–300”
(“Qiyâmat by Imam in the presence of His murīds — free adaptation from French by Nargis Mawjee; different regions assembled for the darbār. For the French version, see Endnotes.”)
Links below
⸻
Subsequent Farmans
After this declaration, Imam ‘alā dhikrihi al-salām made two further Farmans, both beginning with the words:
“Naḥnu l-ḥāḍirūn al-mawjūdūn”
“We are always living, manifest, and present.”
⸻
The Celebration of ‘Idd al-Alamūt
After the ceremony, the Imam invited the jamā‘at to celebrate ‘Idd al-Alamūt.
It is reported that following the ceremony and Farman-sermon, Imam Hasan joined the assembled community to break the fast, amidst mutual congratulations and celebration. Shortly thereafter, he dispatched his deputies to Ismaili communities in Quhistān and Syria to conduct similar ceremonies and to recite the sermon.
From this point onward, the Nizārī Ismaili communities acknowledged Hasan as their Caliph, Imam, and Qā’im, and the 17th of Ramadān came to be observed annually as the Festival of Resurrection (Qiyāma).
The Imam’s exalted spiritual rank was further recognised through the honorific title ‘alā dhikrihi al-salām — “upon whose mention be peace.”
⸻
What Does Qiyāma Mean in Ismaili Spirituality?
In Ismaili spirituality, Qiyāma is not understood as a physical end of time, but rather as illumination — a profound spiritual awakening of the human intellect and soul through the Farmans of the Imams, grounded in the Qur’an and the Will of Allah.
It signifies a reality in which relative outward forms are understood as part of unveiled inner realities, and where symbols, rituals, and external signs culminate in the direct recognition of divine truth, as guided by the Imam’s Farmans the source of which is Quran & Allah’s will
Links
https://www.bloomsburycollections.com/m ... 3-chapter6
https://x.com/chaturmahebub/status/2009 ... hqfO552USg
http://www.ismaili.net/source/1164-08-0 ... ion-fr.pdf
https://www.facebook.com/IsmailiHeritag ... 420672728/
A Farman by Imam Hasan ‘alā dhikrihi al-salām - One of the most important Farmans in the Ismaili Faith & history since Prophet Mohammed
Imam Hasan ‘alā dhikrihi al-salām declared Qiyāma (Qiyāmat-i Buzurg / Qiyāmat al-Qiyāma) — one of the most profound and consequential Farmans in Ismaili history.
This declaration represents one of the most important Farmans conveyed by an Ismaili Imam since the time of the Prophet Muhammad (PBUH).
Mawlana Hasan ‘alā dhikrihi al-salām conveyed this milestone Farman declaring Qiyāma — the inauguration of a new era of spiritual resurrection and unveiled divine truth. He continued guiding the Ismaili community as Imam and assumed the functions of Chief Dā‘ī and Ḥujjat (Proof of God).
⸻
The Farman – The Declaration
Quote:
“Rise for the day of Qiyama has arrived it’s long predicted signal has now come through the queue of all the queue has arrived today. Proofs and signals are no longer needed today. Divine knowledge depends no more on revelations speeches or act of worshipping today Today and species signs and symbols all have come to their final and ultimate goal. He who has contemplated with his own eyes the divine press essence in person he has contemplated with his own eyes the totality of the divine signs and revelations whereas who show you it outwardly only through the names and attributes he knew in fact the reverse side of you still obscured with a veil you the inhabitants of the worlds you are Jinns men & angels know that Mawlana is the resurrector - Qiyam al Qiyâmat, he is the Lord of the old beings and everything in existence. He is the absolute Lord free from names, attributes and limits because he is all transcending in the sense that no description encompasses him no place is empty of him no limit can be attributed to him. Nothing is hidden from him because he is everywhere he has opened up the door of the his mercy and because of his mercy every being is seeing hearing speaking living for eternity it is therefore the duty of all to glorify him and thank him even though by his essence he is all knowing and glorious”
Unquote
⸻
Date and Place of the Declaration
This Farman was conveyed and proclaimed by:
“Imam ‘alā dhikrihi al-salām
In the middle of the month of Ramadhān
At Alamūt
8 August 1164 some date is 15 August 1164 - 17th Day of Ramadan
⸻
Sources and Publication
“The Farmān published in French by Henry Corbin,
the Qiyâmat al-Qiyâmat,
the Universal ‘Huitième Centenaire d’Alamût’, 1965, pp. 299–300”
(“Qiyâmat by Imam in the presence of His murīds — free adaptation from French by Nargis Mawjee; different regions assembled for the darbār. For the French version, see Endnotes.”)
Links below
⸻
Subsequent Farmans
After this declaration, Imam ‘alā dhikrihi al-salām made two further Farmans, both beginning with the words:
“Naḥnu l-ḥāḍirūn al-mawjūdūn”
“We are always living, manifest, and present.”
⸻
The Celebration of ‘Idd al-Alamūt
After the ceremony, the Imam invited the jamā‘at to celebrate ‘Idd al-Alamūt.
It is reported that following the ceremony and Farman-sermon, Imam Hasan joined the assembled community to break the fast, amidst mutual congratulations and celebration. Shortly thereafter, he dispatched his deputies to Ismaili communities in Quhistān and Syria to conduct similar ceremonies and to recite the sermon.
From this point onward, the Nizārī Ismaili communities acknowledged Hasan as their Caliph, Imam, and Qā’im, and the 17th of Ramadān came to be observed annually as the Festival of Resurrection (Qiyāma).
The Imam’s exalted spiritual rank was further recognised through the honorific title ‘alā dhikrihi al-salām — “upon whose mention be peace.”
⸻
What Does Qiyāma Mean in Ismaili Spirituality?
In Ismaili spirituality, Qiyāma is not understood as a physical end of time, but rather as illumination — a profound spiritual awakening of the human intellect and soul through the Farmans of the Imams, grounded in the Qur’an and the Will of Allah.
It signifies a reality in which relative outward forms are understood as part of unveiled inner realities, and where symbols, rituals, and external signs culminate in the direct recognition of divine truth, as guided by the Imam’s Farmans the source of which is Quran & Allah’s will
Links
https://www.bloomsburycollections.com/m ... 3-chapter6
https://x.com/chaturmahebub/status/2009 ... hqfO552USg
http://www.ismaili.net/source/1164-08-0 ... ion-fr.pdf
https://www.facebook.com/IsmailiHeritag ... 420672728/