What is the authority of H H the Aga Khan, the Imam of Isnaili Muslims, where does it come from, and how is it excercised. New article
Link http://www.ismaili.net/html/modules.php ... pic&t=9224
Imam and Imamat
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swamidada1
- Posts: 239
- Joined: Sun Nov 18, 2018 9:21 pm
mahebubchatur wrote:What is the authority of H H the Aga Khan, the Imam of Isnaili Muslims, where does it come from, and how is it excercised. New article
Link http://www.ismaili.net/html/modules.php ... pic&t=9224
I agree with the following 3 paragraphs written by Mahebub Chatur on the topic of Imamat. It is true Imam is Noor of Allah, Mazhar of Allah, Hujjat of Allah, he is true guide, he is intercessor, he is trustee, he is door to Allah (Baabullah), he is shaheed (witness), that's why he is called 'Ainullah.
"Authority is a right which comes from a position of leadership. Leadership is much more that giving orders and enforcing them. The Aga Khan is first and foremost a religious Leader, an Imam , guiding over 15 million Ismaili Muslims worldwide. This guidance is called Farmans . His authority and position are derived from the Quran, which has come from Allah (God), through Prophet Mohammed. The first Ismaili Imam, was appointed by Prophet Mohammed with authority to continue the interpretation, and teaching of the Quran. This is a divinely ordained mandate, to light the way for all those who seek, called believers or murids. To the Imam they are all his beloved spiritual children".
"Imam is therefore an inheritor, intercessor & trustee, to continue the interpretations (Tawil), and teaching (Talim), of the Qur’an. This has been explained by the Imam, in the Ismaili constitution, and in many Farmans.
"There is a difference between Divinity and Divine or divinely ordained authority. IMAMS DO NOT CLAIM DIVINITY. PROPHET MUHAMMAD NEVER CLAIMED DIVINITY. According to Ismaili Muslims, Prophet Mohammed passed on authority, by appointing Imam Ali, as the inheritor and a successor. Imam’s guidance is for all who seek, and submit to his guidance".
Imam means many things to many people but as Imam himself has said, he is Pir to the one who consider him as Pir, he is a friend to one who consider him a friend etc.. All this has been discussed in the Imamat thread as well as in the Ali Allah thread.swamidada wrote:I agree with the following 3 paragraphs written by Mahebub Chatur on the topic of Imamat.
From the article of Mumtaz Ali Tajddin published in 2000 - "Divine Light of Ali - In all Imams"
“You should be rest assured that the Light (noor) of Murtza Ali is in me, present and apparent before you. We put on the (bodily) dress (jama) and put off in the world, but our One Light (noor) is descended since eternity, therefore, you must see One Light (in different bodies). There was One Light (noor) of Ali in Aga Ali Shah and my grandfather, even in their forefathers, and that very Light (noor) is descended in me. I am their heir apparent. The Light (noor) is present and apparent all the times, only the names are different. The Throne (gadi) of Mawla Murtza Ali is present and will remain till the Judgment Day. You jamat have no reason to deject in any way. I am present before you. There is no difference between me and them (only) the bodies have to change, therefore, the true believers must comprehend the foregoing point.” (Imam Sultan Muhammad Shah (Bombay, 8th September, 1885)
“You should be rest assured that the Light (noor) of Murtza Ali is in me, present and apparent before you. We put on the (bodily) dress (jama) and put off in the world, but our One Light (noor) is descended since eternity, therefore, you must see One Light (in different bodies). There was One Light (noor) of Ali in Aga Ali Shah and my grandfather, even in their forefathers, and that very Light (noor) is descended in me. I am their heir apparent. The Light (noor) is present and apparent all the times, only the names are different. The Throne (gadi) of Mawla Murtza Ali is present and will remain till the Judgment Day. You jamat have no reason to deject in any way. I am present before you. There is no difference between me and them (only) the bodies have to change, therefore, the true believers must comprehend the foregoing point.” (Imam Sultan Muhammad Shah (Bombay, 8th September, 1885)
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swamidada1
- Posts: 239
- Joined: Sun Nov 18, 2018 9:21 pm
Imam Sultan Muhammad Shah became Imam on August 17, 1885 on Monday at age of 8 years. Two weeks after coronation, Imam gave Dedaar to Indian jamaits in Mumbai darkhana and made the following Farman on September 1, 1885. It is a lengthy Farman but I shall quote the portions of Farman related to subject of Imam and Noor e Imamat.
MSMS said," Jamaits, do not consider me small, I am the decendant of Prophet and my grand father is Hazrat Amirul Mu'mineen and my grand mother is Khatoon e Janat Hazrat Bibi Fatimah. I am the Noor of both Hazrat Ali and the Holy Prophet Muhammad. Though young in age I am exalted.
Hazrat Imam Zainul Abideen was also young in age, but had the same power and learning as Murtaza Ali. My Noor continues on from there and verily Noor of Ali ever remains in the world.
Apparently we have adopted DARVESHI but have got reverence from the court of Khudavand Ta'allah because we are Ahl e Bait, progeny of the Prophet.
You should differentiate between Truth and false, Insha Allah those who recognize us are like precious valuable jewels, follow the course of honesty and truthfulness (to recognize Imam of time).
MSMS said," Jamaits, do not consider me small, I am the decendant of Prophet and my grand father is Hazrat Amirul Mu'mineen and my grand mother is Khatoon e Janat Hazrat Bibi Fatimah. I am the Noor of both Hazrat Ali and the Holy Prophet Muhammad. Though young in age I am exalted.
Hazrat Imam Zainul Abideen was also young in age, but had the same power and learning as Murtaza Ali. My Noor continues on from there and verily Noor of Ali ever remains in the world.
Apparently we have adopted DARVESHI but have got reverence from the court of Khudavand Ta'allah because we are Ahl e Bait, progeny of the Prophet.
You should differentiate between Truth and false, Insha Allah those who recognize us are like precious valuable jewels, follow the course of honesty and truthfulness (to recognize Imam of time).
Manifestation and Concealment: Revival and Survival in Ismailism
Daryoush Mohammad Poor
D. Mohammad Poor
Ismailism begins its history, almost immediately with the experience of concealment (satr), which was interconnected with the inaccessibility of Ismaili Imams beginning with Muḥammad b. Ismāʿīl b. Jaʿfar al-Ṣādiq , who came to be known as Muḥammad al-Maktūm (the hidden). This period of concealment is also marked by the belief of early Ismailis in Muḥammad b. Ismāʿīl being the seventh enunciator and the qāʾim. This period comes to an end when the Fatimids rise to power and ʿAbd Allāh al-Mahdī (ʿUbayd Allāh, in non-Ismaili sources) (d. 322/934) establishes the Fatimid dynasty in North Africa as the first Fatimid Imam-Caliph. The notion of qāʾim is also, as a consequence, revised to accommodate the shift from the early doctrine of messianic beliefs to one that can incorporate the founding of an Ismaili state.
The Nizārī-Mustaʿlian split at the time of al-Mustanṣir (d. 487/1094), the eight Fatimid caliph, marks the beginning of another period of concealment with the same implication of the physical inaccessibility of the Imam, which lasts from the death of Nizār (d. 488/1095) until the death of Muḥammad b. Buzurg Umīd (d. 557/1162), the third ruler of Alamut, when his successor Ḥasan II (d. 561/1166) claims decent from Nizār but also claims shortly after to be the qāʾim. It is here that concealment and manifestation transmute fully into a doctrine which specifically deals with the religious law (sharīʿat) and its esoteric meaning (qiyāmat). While in earlier periods (and even later on) concealment often related to the physical accessibility of the Imam (not occultation unlike the Imamī tradition), this time concealment specifically referred to the period of the domination of religious laws and rituals. Manifestation, or be more precise the cycle of manifestation, referred to the era when under certain conditions, religious laws would be lifted.
The multiple meanings of satr and kashf, all of which were interconnected with how the doctrine of imamate was understood by Ismailis of different periods, reflect the dynamics of how authority was articulated and exercised in the Ismaili community. This paper will address how these multiple meanings are often invoked, interpreted and reinterpreted to accommodate socio-political and doctrinal changes in the Ismaili community. The paper will draw on the works of Sijistānī, Qāḍī al-Nuʿmān, Nāṣir-i Khusraw and Naṣīr al-Dīn al-Ṭūsī and a few unpublished fragments of manuscripts from the Alamut period of Ismaili history.
Location: Denver, MESA 2015
Event Date: Nov 23, 2015
Conference End Date: Nov 25, 2015
Conference Start Date: Nov 21, 2015
The entire paper can be accessed at:
https://www.academia.edu/19903957/Manif ... view-paper
Daryoush Mohammad Poor
D. Mohammad Poor
Ismailism begins its history, almost immediately with the experience of concealment (satr), which was interconnected with the inaccessibility of Ismaili Imams beginning with Muḥammad b. Ismāʿīl b. Jaʿfar al-Ṣādiq , who came to be known as Muḥammad al-Maktūm (the hidden). This period of concealment is also marked by the belief of early Ismailis in Muḥammad b. Ismāʿīl being the seventh enunciator and the qāʾim. This period comes to an end when the Fatimids rise to power and ʿAbd Allāh al-Mahdī (ʿUbayd Allāh, in non-Ismaili sources) (d. 322/934) establishes the Fatimid dynasty in North Africa as the first Fatimid Imam-Caliph. The notion of qāʾim is also, as a consequence, revised to accommodate the shift from the early doctrine of messianic beliefs to one that can incorporate the founding of an Ismaili state.
The Nizārī-Mustaʿlian split at the time of al-Mustanṣir (d. 487/1094), the eight Fatimid caliph, marks the beginning of another period of concealment with the same implication of the physical inaccessibility of the Imam, which lasts from the death of Nizār (d. 488/1095) until the death of Muḥammad b. Buzurg Umīd (d. 557/1162), the third ruler of Alamut, when his successor Ḥasan II (d. 561/1166) claims decent from Nizār but also claims shortly after to be the qāʾim. It is here that concealment and manifestation transmute fully into a doctrine which specifically deals with the religious law (sharīʿat) and its esoteric meaning (qiyāmat). While in earlier periods (and even later on) concealment often related to the physical accessibility of the Imam (not occultation unlike the Imamī tradition), this time concealment specifically referred to the period of the domination of religious laws and rituals. Manifestation, or be more precise the cycle of manifestation, referred to the era when under certain conditions, religious laws would be lifted.
The multiple meanings of satr and kashf, all of which were interconnected with how the doctrine of imamate was understood by Ismailis of different periods, reflect the dynamics of how authority was articulated and exercised in the Ismaili community. This paper will address how these multiple meanings are often invoked, interpreted and reinterpreted to accommodate socio-political and doctrinal changes in the Ismaili community. The paper will draw on the works of Sijistānī, Qāḍī al-Nuʿmān, Nāṣir-i Khusraw and Naṣīr al-Dīn al-Ṭūsī and a few unpublished fragments of manuscripts from the Alamut period of Ismaili history.
Location: Denver, MESA 2015
Event Date: Nov 23, 2015
Conference End Date: Nov 25, 2015
Conference Start Date: Nov 21, 2015
The entire paper can be accessed at:
https://www.academia.edu/19903957/Manif ... view-paper
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mahebubchatur
- Posts: 398
- Joined: Mon Jan 13, 2014 7:01 pm
Imam's mission is on 3 levels
The Imam must direct Ismailis on the practice of their religion and constantly interpret the Qur’an for them according to our theology. On the spiritual plane, the Imam’s authority is absolute. Ismaili Muslims believe therefore that what the Imam says is the true interpretation (of the Quran) possible.
Mawlana Hazar Imam
L’Expansion Interview, Roger Priouret (Paris, France), March 1975
You see, my mission is situated on three levels. Firstly, religious: it concerns a symbolic exegesis of the Qur’an: interpreting the Divine Word, the adapting the needs of each community to the time; refashioning the law, constantly and relentlessly. Wherever one finds an Ismaili community, there exists a commission of theologians that engages in this research. But nothing is decided without me…. Our religion is esoteric, you understand. It is a perpetual initiation.
Mawlana Hazar Imam (Translation)
Jeune Afrique Interview (1st), Anne Loesch (Paris, France), 15 October 1967
ismailignosis.com/2018/04/02/how-the-ismaili-imam-teaches-the-esoteric-interpretation-tawil-of-the-holy-quran/
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Note from Admin: This interview in its original format is already since 1993 on http://www.ismaili.net/intervue/i671015.html
Mawlana Hazar Imam
L’Expansion Interview, Roger Priouret (Paris, France), March 1975
You see, my mission is situated on three levels. Firstly, religious: it concerns a symbolic exegesis of the Qur’an: interpreting the Divine Word, the adapting the needs of each community to the time; refashioning the law, constantly and relentlessly. Wherever one finds an Ismaili community, there exists a commission of theologians that engages in this research. But nothing is decided without me…. Our religion is esoteric, you understand. It is a perpetual initiation.
Mawlana Hazar Imam (Translation)
Jeune Afrique Interview (1st), Anne Loesch (Paris, France), 15 October 1967
ismailignosis.com/2018/04/02/how-the-ismaili-imam-teaches-the-esoteric-interpretation-tawil-of-the-holy-quran/
-------------
Note from Admin: This interview in its original format is already since 1993 on http://www.ismaili.net/intervue/i671015.html
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mahebubchatur
- Posts: 398
- Joined: Mon Jan 13, 2014 7:01 pm
Beautiful chart of the genealogy of Mowlana Shah Karim Aga Khan IV in direct descent of Hazrat Ali with the line of Imams.
The chart contains dates for each Imam. Please note that I have not verified the date. The chart is desgned by Pyarali Jiwa. It is a handy tool to go through Ismaili Imam's historical dates.
The larger version is on this link:
http://ismaili.net/source/charts/imamat-chart.pdf
The chart contains dates for each Imam. Please note that I have not verified the date. The chart is desgned by Pyarali Jiwa. It is a handy tool to go through Ismaili Imam's historical dates.
The larger version is on this link:
http://ismaili.net/source/charts/imamat-chart.pdf
Rehmat Ni Varsha - A Shower of Blessings (With Lyrics & Translations
Video:
https://www.youtube.com/watch?v=XSDCKHP ... e=youtu.be
Video:
https://www.youtube.com/watch?v=XSDCKHP ... e=youtu.be
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ismaili103
- Posts: 504
- Joined: Wed Mar 20, 2013 1:40 am
It is narrated through Ammar-e Yasir, Jabir bin Abdullah, Malik-e Ashtar and Miqdad Aswad al Kindi (r.a), that when Imam Ali [a.s] was proceeding towards Shaam [for the battle at Siffin], he stopped and turned his horse away from the direction of Shaam and looked around for quite some time and then proceeded in one direction [away from Shaam]. His companions were astonished at this and asked him the reason for the change of direction.
Imam Ali [a.s] replied: "I see what you are unable to see, for the hidden [Ghaib] is screened from your eyes. There is a monastry in this forest in which a Christian Monk is waiting with the sword tied around his waist and is ready to blow the trumpet. I want to break his sword and shatter his trumpet to pieces. If you are with me then follow me".
He, along with his companions then proceeded to the place where they found the monastry and the hermit. The hermit was attracted by the luminiscent face of Imam Ali [a.s] surrounded by his companions.
The herimt asked: "O, You Fair Gentleman where are you coming from?"
Imam Ali [a.s] replied : "I am coming from Madina and we are proceeding to fight a battle at Shaam"
The personality of Imam Ali [a.s] so impressed the hermit that his heart was illumined with faith.
The hermit asked: "O, you, Young man with the effulgent face are you an angel or a human being?"
Imam Ali [a.s] replied: "I am a human being and a Guide to the jinns and leader of the angles"
The hermit said: "In the Bible I have read the name as Taab Taab. O you the Effulgent One, Is that your name?".
Imam Ali [a.s] replied: "Taab Taab is the name of Muhammad the Chosen One [Mustafa] [s.a.w] My name is Santiyya".
The hermit asked: "Is your name mentioned as Meet Meet in the Torah?"
Imam Ali [a.s] replied: "Meet Meet is the name of Muhammad the Chosen One [Mustafa] [s.a.w] and my name is Aeliya"
The hermit asked : "Are you the Messiah who has descended from the skies to alliviate the melancholy and sorrow of the denizens of the earth?"
Imam Ali [a.s] replied: "No. I am not Jesus, but Jesus is one of those who adore me"
The hermit asked: "Are you Moses come down with his staff to show his miracles to mankind?"
Imam Ali [a.s] replied: "Iam not Moses but Moses is one of those who loves me"
The hermit said: "For God's sake tell me your name and your descent [geneology]"
Imam Ali [s] replied: "In every country and community I bear different names. The Arabs call me Hal `Ata and search for me in this title. The people of Tayif call me Tahmeed. Among the Meccans I am known as Babul Balad. The denizens of the skies write my name as Ahad. The Turks call me Balya and the Zangis call me Majeelan. And the Hindus call me Kishen Kishen. The Firangis call me Hami Isa. And the people of Khataya call me Bolya. I am reknowned in Iraq as Ameerun Nahl. In Khurasan I am knoewwn as Haider. In the first firmament I am known as Abdul Hameed. In the second fiermament I am known as Abdul Samad. In the third firmament I am known as Abdul Majeed. In the fourth firmamwnt I am known as Zul `Ulaa. In the fifth firmament my nanmew is Ali al `Aalaa. The Glorious Lord has made me sit upon theThrone of Authority [Musnad-e-Imaarat] and designated me as Ameerul Mominin. The Chief of the two worlds [Khwaja-e-Do-Saraa] Muhammade Mustafa [s.a.w] named me Abu Turaab. My father gave Abul Hasan as my agnomen and my mother gave the agnomen Abul `Ashar"
Reference from Book-:
('Kaukab-e-Durri',page.no 364-365)
Imam Ali [a.s] replied: "I see what you are unable to see, for the hidden [Ghaib] is screened from your eyes. There is a monastry in this forest in which a Christian Monk is waiting with the sword tied around his waist and is ready to blow the trumpet. I want to break his sword and shatter his trumpet to pieces. If you are with me then follow me".
He, along with his companions then proceeded to the place where they found the monastry and the hermit. The hermit was attracted by the luminiscent face of Imam Ali [a.s] surrounded by his companions.
The herimt asked: "O, You Fair Gentleman where are you coming from?"
Imam Ali [a.s] replied : "I am coming from Madina and we are proceeding to fight a battle at Shaam"
The personality of Imam Ali [a.s] so impressed the hermit that his heart was illumined with faith.
The hermit asked: "O, you, Young man with the effulgent face are you an angel or a human being?"
Imam Ali [a.s] replied: "I am a human being and a Guide to the jinns and leader of the angles"
The hermit said: "In the Bible I have read the name as Taab Taab. O you the Effulgent One, Is that your name?".
Imam Ali [a.s] replied: "Taab Taab is the name of Muhammad the Chosen One [Mustafa] [s.a.w] My name is Santiyya".
The hermit asked: "Is your name mentioned as Meet Meet in the Torah?"
Imam Ali [a.s] replied: "Meet Meet is the name of Muhammad the Chosen One [Mustafa] [s.a.w] and my name is Aeliya"
The hermit asked : "Are you the Messiah who has descended from the skies to alliviate the melancholy and sorrow of the denizens of the earth?"
Imam Ali [a.s] replied: "No. I am not Jesus, but Jesus is one of those who adore me"
The hermit asked: "Are you Moses come down with his staff to show his miracles to mankind?"
Imam Ali [a.s] replied: "Iam not Moses but Moses is one of those who loves me"
The hermit said: "For God's sake tell me your name and your descent [geneology]"
Imam Ali [s] replied: "In every country and community I bear different names. The Arabs call me Hal `Ata and search for me in this title. The people of Tayif call me Tahmeed. Among the Meccans I am known as Babul Balad. The denizens of the skies write my name as Ahad. The Turks call me Balya and the Zangis call me Majeelan. And the Hindus call me Kishen Kishen. The Firangis call me Hami Isa. And the people of Khataya call me Bolya. I am reknowned in Iraq as Ameerun Nahl. In Khurasan I am knoewwn as Haider. In the first firmament I am known as Abdul Hameed. In the second fiermament I am known as Abdul Samad. In the third firmament I am known as Abdul Majeed. In the fourth firmamwnt I am known as Zul `Ulaa. In the fifth firmament my nanmew is Ali al `Aalaa. The Glorious Lord has made me sit upon theThrone of Authority [Musnad-e-Imaarat] and designated me as Ameerul Mominin. The Chief of the two worlds [Khwaja-e-Do-Saraa] Muhammade Mustafa [s.a.w] named me Abu Turaab. My father gave Abul Hasan as my agnomen and my mother gave the agnomen Abul `Ashar"
Reference from Book-:
('Kaukab-e-Durri',page.no 364-365)
I own a copy of the famous book KAUKAB DURRI, no where on pages 364/365 the story you mentioned is narrated. Please double check your source.ismaili103 wrote:It is narrated through Ammar-e Yasir, Jabir bin Abdullah, Malik-e Ashtar and Miqdad Aswad al Kindi (r.a), that when Imam Ali [a.s] was proceeding towards Shaam [for the battle at Siffin], he stopped and turned his horse away from the direction of Shaam and looked around for quite some time and then proceeded in one direction [away from Shaam]. His companions were astonished at this and asked him the reason for the change of direction.
Imam Ali [a.s] replied: "I see what you are unable to see, for the hidden [Ghaib] is screened from your eyes. There is a monastry in this forest in which a Christian Monk is waiting with the sword tied around his waist and is ready to blow the trumpet. I want to break his sword and shatter his trumpet to pieces. If you are with me then follow me".
He, along with his companions then proceeded to the place where they found the monastry and the hermit. The hermit was attracted by the luminiscent face of Imam Ali [a.s] surrounded by his companions.
The herimt asked: "O, You Fair Gentleman where are you coming from?"
Imam Ali [a.s] replied : "I am coming from Madina and we are proceeding to fight a battle at Shaam"
The personality of Imam Ali [a.s] so impressed the hermit that his heart was illumined with faith.
The hermit asked: "O, you, Young man with the effulgent face are you an angel or a human being?"
Imam Ali [a.s] replied: "I am a human being and a Guide to the jinns and leader of the angles"
The hermit said: "In the Bible I have read the name as Taab Taab. O you the Effulgent One, Is that your name?".
Imam Ali [a.s] replied: "Taab Taab is the name of Muhammad the Chosen One [Mustafa] [s.a.w] My name is Santiyya".
The hermit asked: "Is your name mentioned as Meet Meet in the Torah?"
Imam Ali [a.s] replied: "Meet Meet is the name of Muhammad the Chosen One [Mustafa] [s.a.w] and my name is Aeliya"
The hermit asked : "Are you the Messiah who has descended from the skies to alliviate the melancholy and sorrow of the denizens of the earth?"
Imam Ali [a.s] replied: "No. I am not Jesus, but Jesus is one of those who adore me"
The hermit asked: "Are you Moses come down with his staff to show his miracles to mankind?"
Imam Ali [a.s] replied: "Iam not Moses but Moses is one of those who loves me"
The hermit said: "For God's sake tell me your name and your descent [geneology]"
Imam Ali [s] replied: "In every country and community I bear different names. The Arabs call me Hal `Ata and search for me in this title. The people of Tayif call me Tahmeed. Among the Meccans I am known as Babul Balad. The denizens of the skies write my name as Ahad. The Turks call me Balya and the Zangis call me Majeelan. And the Hindus call me Kishen Kishen. The Firangis call me Hami Isa. And the people of Khataya call me Bolya. I am reknowned in Iraq as Ameerun Nahl. In Khurasan I am knoewwn as Haider. In the first firmament I am known as Abdul Hameed. In the second fiermament I am known as Abdul Samad. In the third firmament I am known as Abdul Majeed. In the fourth firmamwnt I am known as Zul `Ulaa. In the fifth firmament my nanmew is Ali al `Aalaa. The Glorious Lord has made me sit upon theThrone of Authority [Musnad-e-Imaarat] and designated me as Ameerul Mominin. The Chief of the two worlds [Khwaja-e-Do-Saraa] Muhammade Mustafa [s.a.w] named me Abu Turaab. My father gave Abul Hasan as my agnomen and my mother gave the agnomen Abul `Ashar"
Reference from Book-:
('Kaukab-e-Durri',page.no 364-365)
In the following passage, you wrote," In the first firmament I am known as Abdul Hameed. In the second fiermament I am known as Abdul Samad. In the third firmament I am known as Abdul Majeed. In the fourth firmamwnt I am known as Zul `Ulaa. In the fifth firmament my nanmew is Ali al `Aalaa. The Glorious Lord has made me sit upon theThrone of Authority [Musnad-e-Imaarat] and designated me as Ameerul Mominin. The Chief of the two worlds [Khwaja-e-Do-Saraa] Muhammade Mustafa [s.a.w] named me Abu Turaab. My father gave Abul Hasan as my agnomen and my mother gave the agnomen Abul `Ashar"
Reference from Book-: ('Kaukab-e-Durri',page.no 364-365)
You have mentioned names 'Abdul Hameed, Abdul Samad, Abdul Majeed',
Abd means slave, ghullam, servant which goes against your ideology!!
The name Hyder was given by Bibi Fatimah.
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ismaili103
- Posts: 504
- Joined: Wed Mar 20, 2013 1:40 am
It's copied from The.ismaili missionary FB page and I also have PDF of this book in Urdu in which this anecdote is mentioned on page 364. After reading this anecdote on FB, I verified it with the book I have before posting it here.
Secondly, my ideology is based on the Farmans of Hazir Imam and Ginans of Pirs.
Secondly, my ideology is based on the Farmans of Hazir Imam and Ginans of Pirs.
I would suggest that you ignore the postings of Swamidada, his all aim is to create doubt in the minds of ismailis about the legitimacy of our faith and our documents.ismaili103 wrote:It's copied from The.ismaili missionary FB page and I also have PDF of this book in Urdu in which this anecdote is mentioned on page 364. After reading this anecdote on FB, I verified it with the book I have before posting it here.
Secondly, my ideology is based on the Farmans of Hazir Imam and Ginans of Pirs.
I remember when I gave the reference of Gibbon's book on Mowlana Hakim's declaration that Mowlana Hakim was the Tenth manifestation of God on earth, he questioned my reference and I had to waste precious time going through boxes to find the book and scan a copy of the page to post for all to see that he was making ridiculous counter claims. I can see that he is doing the same with you. Just ignore him.
Thank you again for bringing this important text to the attention of all those who seek and search for the path to the truth.
WOH ALI JO:
Woh Ali jo Mowla e Kainaat hai.
Woh Ali jo Mazharul 'ajaaib hai.
Woh Ali jo Saheb e Mu'jizaat hai.
Woh Ali jo madinatul ilm hai.
Woh Ali jo Sirat e Mustaqeem hai.
Woh Ali jo amr e 'aalameen hai.
Woh Ali jo mufakar e Quran hai.
Woh Ali jo 'aalam e ilm e luduni hai.
Woh Ali jo Hadi e khalq hai.
Woh Ali jo la fata hai.
Woh Ali jo Saheb e Zulfiqar hai.
Woh Ali jo kalimatu Rahman hai.
Woh Ali jo kaleed Saheb e Hikmat hai.
Woh Ali jo Saheb e suluni hai.
Woh Ali jo Basheer wa Nazeer hai.
Woh Ali jo Imam e Awwal hai.
Woh Ali jo Amirul mu'mineen hai.
Woh Ali jo quwwat e Paigamber hai.
Woh Ali jo nafs e Rasul hai.
Woh Ali jo faateh Badar, Khaibar,khandaq wa hunnain hai.
Woh Ali jo jahnasheen Ahmad e Mursal hai.
Woh Ali jo Imam e mahshar hai.
Woh Ali jo Islam ka suttun hai.
Woh Ali jo Sidiq e Akbar hai.
Woh Ali jo Qazi e dahar hai.
Woh Ali jo Sultan e uns wa jaan hai.
Woh Ali jo Imamul mutaqeen hai.
Woh Ali jo hal e mushkilaat hai.
Woh Ali jo marji'a e ikhlaq hai.
Woh Ali jo koh e tur par Noor tha.
Woh Ali jo koh e abu 'ubaid par Massiha bana.
Woh Ali jo koh e zaitun par mu'ajiza bana.
Woh Ali jo mimbar e Ghadir par Mowla bana.
Woh Ali jo 'arshe Muneer par 'Alla bana.
Woh Ali jo kisi ka GHULLAM nahi.
Woh Ali jo subb ka MOWLA ALI hai.
Woh Ali jo Mowla e Kainaat hai.
Woh Ali jo Mazharul 'ajaaib hai.
Woh Ali jo Saheb e Mu'jizaat hai.
Woh Ali jo madinatul ilm hai.
Woh Ali jo Sirat e Mustaqeem hai.
Woh Ali jo amr e 'aalameen hai.
Woh Ali jo mufakar e Quran hai.
Woh Ali jo 'aalam e ilm e luduni hai.
Woh Ali jo Hadi e khalq hai.
Woh Ali jo la fata hai.
Woh Ali jo Saheb e Zulfiqar hai.
Woh Ali jo kalimatu Rahman hai.
Woh Ali jo kaleed Saheb e Hikmat hai.
Woh Ali jo Saheb e suluni hai.
Woh Ali jo Basheer wa Nazeer hai.
Woh Ali jo Imam e Awwal hai.
Woh Ali jo Amirul mu'mineen hai.
Woh Ali jo quwwat e Paigamber hai.
Woh Ali jo nafs e Rasul hai.
Woh Ali jo faateh Badar, Khaibar,khandaq wa hunnain hai.
Woh Ali jo jahnasheen Ahmad e Mursal hai.
Woh Ali jo Imam e mahshar hai.
Woh Ali jo Islam ka suttun hai.
Woh Ali jo Sidiq e Akbar hai.
Woh Ali jo Qazi e dahar hai.
Woh Ali jo Sultan e uns wa jaan hai.
Woh Ali jo Imamul mutaqeen hai.
Woh Ali jo hal e mushkilaat hai.
Woh Ali jo marji'a e ikhlaq hai.
Woh Ali jo koh e tur par Noor tha.
Woh Ali jo koh e abu 'ubaid par Massiha bana.
Woh Ali jo koh e zaitun par mu'ajiza bana.
Woh Ali jo mimbar e Ghadir par Mowla bana.
Woh Ali jo 'arshe Muneer par 'Alla bana.
Woh Ali jo kisi ka GHULLAM nahi.
Woh Ali jo subb ka MOWLA ALI hai.
An excerpt from the lecture by famous Islamic scholar from Pakistan Jawed Ghamadi about real Imam and Imamat: He said:
Imam is appointed by Allah as He appointed Prophets. When Allah appointed Prophets He never consulted any one. It is His Divine right to appoint any Prophet. Same way He appoints Imam without asking or consulting any one. Imams are appointed by His Divine will. Imams can not be appointed according to wishes of public, otherwise there would be chaos and many will claim to be imams, like it happens in political era. Allah ordered The Prophet to declare Ali as Imam, which he did. But many at that time ignored and criticized Prophet, they were unjust people.
Jawed Ghamadi.
Imam is appointed by Allah as He appointed Prophets. When Allah appointed Prophets He never consulted any one. It is His Divine right to appoint any Prophet. Same way He appoints Imam without asking or consulting any one. Imams are appointed by His Divine will. Imams can not be appointed according to wishes of public, otherwise there would be chaos and many will claim to be imams, like it happens in political era. Allah ordered The Prophet to declare Ali as Imam, which he did. But many at that time ignored and criticized Prophet, they were unjust people.
Jawed Ghamadi.
Contemplations on Love
One of the most powerful emotions experienced by an individual is love. We are willing to go to the ends of the earth and beyond for the love of another individual. Muslims across centuries have relied on the language of love to express love for the Divine as well as to imagine the intensity of Divine love.
In Jawhar al-Dhat, the Persian poet Farid al-Din Attar illuminates the depths of Divine love when he writes:
From each a mystic silence Love demands.
What do we all seek so earnestly? ‘Tis Love.
What do they whisper to each other? Love.
Love is the subject of their inmost thoughts.
In Love, no longer “thou” and “I” exist, for Self has passed away in the Beloved.1
Love, in this framing, emerges as an organic connection that humans share with each other, and with the Divine.
In the Shia tradition, the Ahl al-Bayt, the family of the Prophet, and the Imams, become the center of the believers’ love and devotion. Ibn Hani al-Andalusi, a court poet of the Fatimid Imam-caliph al-Muizz, emphasizes his devotion and love for the descendants of Hazrat Ali and Hazrat Bibi Fatima (a.s.), as he writes:
O Children of Fatima! Is there in our resurrection a means of protection for us, a sure refuge other than you? You are the friends of God and the friends of His people, God’s pious khalifas and proofs, ever-present on earth. You are from the people of prophecy, messengership and guidance, the pure chiefs manifest, clearly for everyone to see.2
Ibn Hani affirms the status of the descendants of Imam Ali and Bibi Fatima as the khalifas, stewards or deputies, of God on earth. His expression of love for them thus becomes an intentional act of faith.
In contemporary times too, Shia Ismaili Muslims express their love for Mawlana Hazar Imam in similar poetic forms. Isma’il Adra, a Shia Ismaili poet, beautifully articulates his love for the Imam of the Time:
O Karim! O my sovereign! You are my destination and to you I come running with a breathless heart. Come close to me in your love and presence, with that which is between your purity and mercy. Since I have made you the sovereign of my heart, increase its yearning for you who are so near to me.3
Adra yearns for the proximity of the Imam and draws upon the established Arabic poetic tradition to simultaneously express and strengthen his spiritual bond.
While Ismaili murids of the past and present have expressed love for the Imam in myriad ways, we have been blessed to experience a glimpse of the unconditional love of the Imam for us, his Jamat. In a message to the global jamat, on March 29, 2020, Hazar Imam said:
“Please convey my best paternal and my best maternal loving blessings to my worldwide Jamat, and tell them that I think of them every minute of the day, each day, and I pray for Mushkil Asan and for their peace and happiness.”4
Let us find joy and strength in this shared bond of love. May it lead us to further strengthen our spiritual bond with each other and with our Imam. Ameen.
1 Smith, Margaret. The Persian Mystics, Attar. New York: E. P. Dutton & Company, Inc. 1932. p. 93.
2 Hunzai, Faquir M. (Ed). Shimmering Light: An Anthology of Ismaili Poetry. London: IB Tauris Publishers, The Institute of Ismaili Studies. 1996. p. 25.
3 Ibid., p.136.
4 Mawlana Hazar Imam conveys blessings for the worldwide Jamat. 29 March 2020. https://the.ismaili/global/news/imamat- ... -conveys-b...
https://the.ismaili/usa/contemplations-love
One of the most powerful emotions experienced by an individual is love. We are willing to go to the ends of the earth and beyond for the love of another individual. Muslims across centuries have relied on the language of love to express love for the Divine as well as to imagine the intensity of Divine love.
In Jawhar al-Dhat, the Persian poet Farid al-Din Attar illuminates the depths of Divine love when he writes:
From each a mystic silence Love demands.
What do we all seek so earnestly? ‘Tis Love.
What do they whisper to each other? Love.
Love is the subject of their inmost thoughts.
In Love, no longer “thou” and “I” exist, for Self has passed away in the Beloved.1
Love, in this framing, emerges as an organic connection that humans share with each other, and with the Divine.
In the Shia tradition, the Ahl al-Bayt, the family of the Prophet, and the Imams, become the center of the believers’ love and devotion. Ibn Hani al-Andalusi, a court poet of the Fatimid Imam-caliph al-Muizz, emphasizes his devotion and love for the descendants of Hazrat Ali and Hazrat Bibi Fatima (a.s.), as he writes:
O Children of Fatima! Is there in our resurrection a means of protection for us, a sure refuge other than you? You are the friends of God and the friends of His people, God’s pious khalifas and proofs, ever-present on earth. You are from the people of prophecy, messengership and guidance, the pure chiefs manifest, clearly for everyone to see.2
Ibn Hani affirms the status of the descendants of Imam Ali and Bibi Fatima as the khalifas, stewards or deputies, of God on earth. His expression of love for them thus becomes an intentional act of faith.
In contemporary times too, Shia Ismaili Muslims express their love for Mawlana Hazar Imam in similar poetic forms. Isma’il Adra, a Shia Ismaili poet, beautifully articulates his love for the Imam of the Time:
O Karim! O my sovereign! You are my destination and to you I come running with a breathless heart. Come close to me in your love and presence, with that which is between your purity and mercy. Since I have made you the sovereign of my heart, increase its yearning for you who are so near to me.3
Adra yearns for the proximity of the Imam and draws upon the established Arabic poetic tradition to simultaneously express and strengthen his spiritual bond.
While Ismaili murids of the past and present have expressed love for the Imam in myriad ways, we have been blessed to experience a glimpse of the unconditional love of the Imam for us, his Jamat. In a message to the global jamat, on March 29, 2020, Hazar Imam said:
“Please convey my best paternal and my best maternal loving blessings to my worldwide Jamat, and tell them that I think of them every minute of the day, each day, and I pray for Mushkil Asan and for their peace and happiness.”4
Let us find joy and strength in this shared bond of love. May it lead us to further strengthen our spiritual bond with each other and with our Imam. Ameen.
1 Smith, Margaret. The Persian Mystics, Attar. New York: E. P. Dutton & Company, Inc. 1932. p. 93.
2 Hunzai, Faquir M. (Ed). Shimmering Light: An Anthology of Ismaili Poetry. London: IB Tauris Publishers, The Institute of Ismaili Studies. 1996. p. 25.
3 Ibid., p.136.
4 Mawlana Hazar Imam conveys blessings for the worldwide Jamat. 29 March 2020. https://the.ismaili/global/news/imamat- ... -conveys-b...
https://the.ismaili/usa/contemplations-love
A Guiding Light – The Imamat of the Shia Ismaili Muslims (Hindi)
Video:
https://www.youtube.com/watch?v=FqjsjSS-td8
Video:
https://www.youtube.com/watch?v=FqjsjSS-td8