Authority & Nur (light), of Imam in Quran & Farmans

[mahebubchatur]

The Noorani Family — the Ahl al-Bayt — has, over generations, reflected a sacred continuity, while also evolving with the times. This evolution is not a break from tradition but a profound evolution & extension of it, rooted in the ethic of pluralism, compassion, and global responsibility.

A major milestone in this dynastic journey came when His Highness the Aga Khan III, Sultan Mahomed Shah, made Europe his home in the early 20th century. His residence in Chantilly, France, symbolised a turning point — marking a shift from the Indian subcontinent to the heart of Europe. But this move, like earlier migrations of the Imamat — from Arabia to Persia, then to India — was part of a historical pattern of adaptation, always guided by spiritual purpose and the realities of the time.

Since then, the Noorani Family has gradually evolved into a truly globalised, multicultural, and multifaith lineage. All spouses in the current generation have come from outside the Ismaili community — a reflection not of distance from the faith, but of Farmans which include an ethic of openness, bridge-building, and a global worldview. The family today embodies diversity, compassion, and cross-cultural example & understanding.

However, there has also been a clear shift in the nature of interaction between the Noorani Family and the wider Jamat. In earlier centuries — particularly in the Middle East and India — members of the Imam’s family often lived among the community, attending Prayers, events and engaging directly with murids. In contrast, the present-day Noorani Family, for reasons that may include security, scale, and the demands of modern leadership, engages more selectively and ceremonially.

They attend special occasions, formal gatherings, and institutional milestones, but rarely interact with the broader Jamat in informal , attend prayers in Jamat Khanna or participatory ways.

This shift has also contributed to the social distance between the family and the community, especially among younger generations. Members of the Noorani Family are treated with immense reverence — often akin to royalty — and their elevated position, combined with limited day-to-day interaction with the Jamat, has shaped a context in which marriage within the community is unlikely. Their lives are conducted largely outside the communal spaces where bonds and relationships typically form. While many continue to serve alongside the Imam — such as Prince Aly Khan, Prince Amyn, Princess Zahra, and Prince Rahim — their service is through institutions and high-level engagements rather than community life as experienced by the average murid.

This evolution in presence, space, and structure is part of the broader transformation of the Imamat in the modern world. It is neither a rejection of tradition nor a purely symbolic shift, but a reflection of how the family — like the Jamat itself — has adapted to new contexts, responsibilities, and global realities.

Link to tweet and chart: https://x.com/chaturmahebub/status/1942 ... hqfO552USg

[mahebubchatur]

When Hazar Imam says Khanavadan Hazar Imam is Invoking Conveying & affirming a sacred blessing from the divinely ordained Noor of Imam from the will of Allah

Imam says Khanavadan during Didar and has given authority- Amr to Mukhi and Kamadia Saheban to do so to start daily prayers during prayers & to end prayers

A profound act of Divine guidance grace and mercy in the Shia Ismaili Muslim faith

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What Is “Khanavadan”?

Khanavadan (from the Persian khana-abadan, meaning “may your household prosper”) may sound like a simple greeting wish or blessing—but in the Shia Ismaili Muslim faith, it carries a far deeper and sacred meaning.

It is not just a kind word or cultural phrase.

Khanavadan is a spiritual invocation, a conveyance & affirmation of Divine blessing, bestowed only by the Imam-of-the-Time or by those who are appointed by him to act under his Amr (divinely delegated authority)—such as the Mukhi-Kamadia during daily prayers. Today many do but are not appointed by Imam but by Leaders in control for decades.

Rooted in centuries of devotion and Ismaili theology, this invocation represents an act of grace, mercy, and connection between the Imam and his murids (followers).

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What Makes “Khanavadan” Sacred?

In Ismaili Tariqah, this is not a symbolic or polite expression. Khanavadan is a formal blessing of invocation & affirmation of the Imam’s Noor (Divine Light), barakah (grace), and rahmat (mercy). It is an acknowledgment of the murid’s prayer, devotion, or offering—and it is acknowledged with this sacred word that carries spiritual blessings. Thereafter if the prayers are sincere and according to Bayah, then Imam may accept the prayers the benefit of which for the individual is in this life and the next to the soul which is eternal

khanavan is heard:

• During daily Jamatkhana prayers
• When offering Mehmani or Nazrana
• At key moments in Didar or when the Imam delivers a Farman

The Mukhi, acting with the Imam’s authority, invokes Khanavadan as a sign that the murid’s offering or prayer has been acknowledged. The acceptance is dependant on his acts under Bayah and sincerity - Niyat

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Imam’s Amr and Noor

Daily prayers in Jamatkhana begin with the Khanavadan invocation of Amr Hazar Imam—affirming that the Mukhi-Kamadia serve not by their own power, but under the Imam’s divinely ordained authority - Amr . They are interceding on behalf of the Noor of Imam

Thus, when Khanavadan is sffirmrd or invoked , it is not the Mukhi’s blessing, but a conveying of the Imam’s Noor, offered through them. In a similar way the Noor of Imam is conveying the will of Allah

This sacred act is central to the murid’s daily prayers, spiritual life and to the functioning of our prayers

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In Farmans and Didars

When Hazar Imam delivers a Farman, he often pauses and blesses the Jamat with Khanavadan— sometimes repeating it, turning from one side of the congregation to the other. This is a affirmation and invocation by the Noor - Light of Imam

This repetition is not casual—it is intentional, spiritual, and personal. It conveys the Imam’s light, love, and mercy—his living spiritual presence among the Jamat. During Didars, this moment becomes a peak of spiritual connection, leading to enlightenment and reinforcing that the blessing is not just spoken, but conveying through Noor, Allah’s will

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Origins and Tradition

As noted by Ismaili scholar Mumtaz Ali Tajddin, Khanavadan emerged from Persian devotional expressions like khana-abadan and was introduced into the Jamat’s devotional life by Imam Hasan Ali Shah (the Aga Khan I) in India in the 19th century.

Over time, its pronunciation and usage evolved across languages and cultures—yet its spiritual essence remained rooted in the Imam’s divinely ordained authority from the Quran & will of Allah

Imam Sultan Mahomed Shah once said:

“You have offered mehmani for which I bless you with Khanavadan… I pray for you that your faith may grow stronger, and that you may receive barakāt.”

(Source: Ismaili.net )

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Summary: A Sacred Exchange

At its heart, Khanavadan reflects a sacred affirmation and invocation by the Imam to bless the prayers worship of murids who send their prayers to the Imam:

• The murid offers devotion—through obedience of Farmans prayer, service, or offerings
• The Imam (or Mukhi or Kamadia ) accepts, blesses, and reciprocates.
• The word Khanavadan affirms & invokes this blessing as an act of divine love spiritual grace & mercy

It is invoked and affirmed with reverence, accepted with humility, and cherished with faith.

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Let us always remember:

Khanavadan is a sacred invocation and an affirmation of & from the Imam’s Noor, & a living spiritual conveying of blessings Farmans & mercy


Mukhi and Kamadia
Role & Position -Amr of Hazar

Link
viewtopic.php?t=9284

A visual Chart of Khanavadan

https://x.com/chaturmahebub/status/1943 ... hqfO552USg

M Chatur


KHANAVA'DAN
Encyclopaedia of Ismailism
by Mumtaz Ali Tajddin

The word khanava'dan is derived from the Persian, khana-a'badan, means may the house be flourished. As it is also said, a'badan shudan (to be inhabited), a'badan kardan (cultivate or build) or khanaysh abad (may this house be full and prosperous). The word a'badan is nearly synonymous with abad.
Earlier, the phrase khana-a'badan was used, then shortly khana-a'bad (may your house be prosperous) and now khanava'dan (may your household prosper). Imam Hasan Ali Shah arrived in India in 1842, and addressed the jamat in Persian language and blessed them with the term Khono-obod (may your household prosper). Kamadia Nazar Ali Haji Kadvani translated the Imam's farman in Kutchhi language. He rendered the term obod as va'dan, meaning increase or enhance. This rendering became so appropriate and common that the Mukhi and Kamadia began to utter Khanava'dan to the jamat, and the Imam also blessed the jamat with the same coinage. It is made of the Persian word khana (household) and the Kutchhi va'dan(enhance), which properly means may your household prosper.
It is said that the blessing of khana-a'badan was firstly coined in the period of Imam Abul Hasan Ali Shah (d. 1206/1792). Historically, there is no indication that it was ever used before the time of Imam Abul Hasan Ali Shah.
In Ismaili practice, the Imam holds sole power to say khanava'dan to his spiritual children. The Mukhi represents the Imam in the Jamatkhana, therefore, he is vested authority to bless with khanava'dan or the Kamadia, including the Mukhi/Kamadia of different majalis.
That is called Amr

This word is invoked Daily prayers

Where Their Amr is called and invoke and Mukhi’s say Amr Hazar Imam

“ an example is that when the daily prayer is called Dua DOA he is about to start then the person who is going to recite before the recitation starts would say AMR Mukhi Sahib and the Mukhi. I would then say Amr Hazar Imam. effect of all this is that the Mukhi has the authority intercession Ari authority of acting in the name of the imam the amount of the time he is performing all the functions in the prayers with that authority and therefore it’s a delegated authority and so he always would say Ammar Azhar mum Ammar Mukhi and that is significant because during the prayers you will go to the Mukhi side and you would hand him some money and you say a prayer and the money is a money which you would hand him and you would say a prayer and say you know me I forgive you all my sins for example and he would say that the Mukhi would then say Conan Conan Connor were done meaning he is now using his authority the name of the mom to give the blessing of Khan with the carnival done is in fact a blessing sacred blessing and it’s in addition to so that mum would say I accept your prayers and then he will say we done well done when he finishes Fairmont during congregational prayers he would say Connor done Khanna done when the Prayer start in the most every evening he would say Conan Kanawa done to start the congregational prayers to begin and the end also with the same invocation so it is a little bit like where you are invoking the name of Khan isn’t the context

[mahebubchatur]

ISMAILIS SEND THEIR PRAYERS TO AND THROUGH THEIR IMAM WHOSE DIVINELY ORDAINED APPOINTMENT & AUTHORITY COMES FROM PROPHET MUHAMMED & ALLAH - QURAN

The light (Nur)* of every Imam & Prophet in the past is one, & the same. “I have been the bearer of the "NOOR" a word which means "The Light" The NOOR has been handed down in direct descent from the Prophet. But My work and responsibilities overflow into the practical side of life." (Aga Khan)

Ismailis give their allegiance (Bayah) to Imam and believe in the Unity & Oneness of Allah (Shahada & Tawhid). These are a part of sending their prayers to Imam and through them to Allah. Imam Prays to Allah for the believers, and guides them by giving the Tawil and Talim of the Quran-Allah. AS Prophet Mohammed did (Quran - Hadiths)

Sending prayers to Imams, like to Prophet Mohammed, and to obey Prophet Mohammed, & Quran, is what Allah has ordained in the Quran. Prophet Mohammed confirmed and declared appointment of Imam Ali.

Many misinterpret and or misunderstand sending of prayers to Ismaili Imams

* enlightenment knowledge & Intellect (Tawil & Talim from Quran - Allah)

Links/ref

a) http://www.ismaili.net/html/modules.php ... pic&t=9411.
b) http://www.ismaili.net/html/modules.php ... pic&t=9224
c) https://twitter.com/chaturmahebub/statu ... 83940?s=12
d) Related Quran verses 9.103 , 4.64 3.59 48.10
e) http://www.ismaili.net/intervue/651212.html

It sounds interesting, it turns out that the clergy are like radio receivers or repeaters? But when a person prays, he is praying to his God, and not to the minister of faith.

The word I would use is Intercession
An example, Quran, Ismaili Imam & iChristianity

“Indeed, Allah showers His blessings upon the Prophet, and His angels pray for him. O believers! Invoke Allah’s blessings upon him, and salute him with worthy greetings of peace.” (33:56)

“ We are the Gates of God. We are the medium for His people. He who approaches Him through us is brought near Him. He who seeks our intercession is interceded for. He who seeks His favours through us is favoured by Him. He who turns away from us goes astray." - Imam Ja‘far al-Sadiq, (Qadi al-Numan, Kitab al-Himma, trans. Jawad al-Muscati, A.M. Moulvi, 42)”

His Holiness The Pope
https://twitter.com/pontifex/status/139 ... 17638?s=21

Niyat or Niyah

Central part of Ismaili faith and Tariqah and part of daily prayers

It is the sincerity of the intentions of your actions that that are blessed if in accordance with the Tawil and Talim of the holy Quran through divinely ordained Farmans of Ismaili Imams

Meaning and significance

http://ismaili.net/timeline/2018/chatur-nyat.pdf