Be My Da'i - Hazar Imam

[shivaathervedi_3]

During Diamond Jubillee Darbar in Lisbon on July 11, 2018, Imam asked the jamait," You know the meaning of Da'i, ' BE MY DA'I'. Tell those jamaits to be my Da'i too", ( when you return to your respective jamaits). Imam also asked jamaits in UK, USA and other places during DJ Darbars to become his Da'is.

Da’wah is derived from the Arabic verb da’aa which means a to call or to invite; and to supplicate. In general terms in is used to refer Dawah illalah , ie. Calling to Allah. One who invites to faith, to the prayer, to particular Tariqa or to Islamic life is known as Daa’i. The word da’aa has been mentioned in several Ayats of Quran and the hadiths indicating its importance and responsibility among the individuals.

Why Imam insisted to be a Da'i? What message he wanted to deliver? Ismaili history mentions the excellent work of Dais in propagating Ismailism. Many lost their lives during that important mission. Being a Da'i is a heavey burden. A Da'i has to live a pious life, follow the ethics of Islam, follow the Farmans of Imam and be a role model. Conversion to Ismailism was halted in his early days of Imamat but now Imam wants each Ismaili should become his Da'i. To become a Da'i is a life long service. One has to sacrifice worldly luxuries, comforts, and goodies and become a role model.

In the book named FATIMI DA'WAT E ISLAM written and published by khwaja Hasan Nizami in the year 1920 in Dehli has mentioned 53 qualities of a Da'i. He adopted and discussed these qualities from Ismaili literature. Hasan Nizami respected Mowlana Sultan Muhammad Shah and worked with Imam in collecting donations and money for Ali Ghadhah University. Out of these 53 qualities mentioned by Nizami, many are not applicable in modern times, for example; A Da'i should know Astrology, or a Da'i should know Farming, or a Da'i should know tactics of business and so on. I am posting some important qualities of a Da'i as mentioned by Hasan Nizami.

A Da'i should be pious and mutaqqi.
A Da'i should be wel versed in Quran.
A Da'i should know Islamic Jurisprudence.
A Da'i should be capable of working as a judge or Qadi.
A Da'i should be brave, generous, and should control his temprament.
A Da'i should be truthful, never lie, and treat every one well.
A Da'i should not be greedy and look for higher status or accumulate wealth.
A Da'i should have quality to recognize and know a person properly so that he can assign duties according to their qualities and experience.
A Da'i should not hesitate to travel. He should go to remote areas for preaching.
A Da'i should know the language of the people to whom he is preaching without help of intermediatery.
A Da'i should have quality of digesting secrets and should not disclose any private communications with others.
A da'i should not accuse or blame any one unnecessarily.
A Da'i should stay away from other women except his wife.
A Da'i should not crack jokes or use filthy language or call names.
A da'i should communicate with persons according to their IQ and level of understanding.
A Da'i should unite the public and do not say any ill thing to create rift between the groups.
A Da'i should not be friendly with mischivious persons or trouble makers.
A Da'i should be clear in his thoughs, arguements, and teachings.
A Da'i should always be ready to help persons who seek his guidance and help.
A Da'i should practice first, what he has to preach to set a good example.

[Admin]

A Dai has to be an Ambassador of the Imam. His functions are two pronged, towards the Jamat, he has to take the message of the Imam to the Murids' soul.

Outside the Jamat, he should represent by example the kind of person the Imam wants to be seen as his community.

A Dai in this Century has to have a prefect understanding of Imam's Farman. Knowledge of agriculture and other which may have been important in the past, may be completely irrelevant today.

What are the Farmans saying?

Therein lies the answer to the question: "How to be a Dai today"?

So the first obligation of a potential Dai is to get hold of all the Farmans, to study them and to make his own idea of what the Imam wants from him in particular TODAY.

I hope that in the coming months, people will go through the Farmans and extract the ethical values to be followed by a Dai, the actions to be performed by him and the goal he has to set for his life, in the service of the Imam and his Murids.

[Nuseri_1]

Ya Ali Madad.
MHI in Lisbon in a Farman to worldwide jamat told all be his DAI.
In time earlier Imam SMS was asked that what HE bestow to murid if your are very happy ,He said KHIDMAT to serve me.
MHI most happily upgraded status of EACH ISMAILI TO OPT to become his DAI.
The world Dai comes from Fatimid period era a highly honored bestowed on few selected then
They were above local reps ( mukhis/ kamdias,council member of today ) to reach further out to Ummah and beyond around them.
Bori doctrines and belief places a DAI as thier religious head who is only next to Imam of the time on his absence & disappearance
What MHI desires is most important to build capacity and way towards and forward it.
He has openly made us DAI to be his representative to humanity at Large of just not to impress each other as Alwaez .
1.To introduce, inform and impress upon those whom we know n come in contact about work of MHI and our institutions.
2.They are motivated to Visit our institutions,Ismaili centers(wherever allowed ) and see/ subscribe our official websites to know more.
3.If they do wish to contribute voluntarily to institutions they feel deemed fit as Noble cause.
In today's world Just imagine if 08 million people is told to sell 10 quality tootpaste tube every month.
The sales reach by sheer strength of network comes to 80 million tubes million per month.
In same logic.EACH prospective DAI or a true Ismaili can plan to do above 03 points effirt to reach out 10-100 Non Ismailis in next 05 years
The final and multipier outcome will be mind boggling ,
We are 15 million++ Ismailis now in 2018.
To catch wave length of MOULA ALI may not be easy by an average listener..
This act of each DAI expands the scope ,reach of our Imamat & institutions work and it's budget out reach by from 3-10 times more than today in few years period ,
At Lisbon If we saw him as God then we were his Angels in front of Him and Alhe Bayt beside him.
He happily called us DAI ( skipping the word Angels) as that would be baatin understanding.
In the word of of earlier Pir/Dai.
Our life is a daily Qayamat ( trials& tribulations) and Durbar of this magnitude was indeed Qayamat Ul Qayamat for who deeply understood this epic event
I WAS PRESENT THERE
We need to rise up to this occasion,a Clarion call of ALI to be his EFFECTIVE DAI, one can think what best it could be or take a hint from this message.This WAS NOT A SYMBOLIC Title to us.please be aware of it.
May MOULA ALI gives us strength to be a worthy DAI of his and speed up re etablisment of earlier Fatima Era glory.

[Admin]

The Bible says many will be called but few will be chosen.

I think we have all been called to be part of the spiritual Army that will accompany the Imam at the end of times in the final victory of good against evil.

But we have been called. Will we be worthy of being among the chosen ones? Only the way we live our life henceforth will decide it.

[shivaathervedi_3]

During Lisbon Didar, Hazar Imam said," I am sure you all know the meaning of the word DA'I ". He insisted on the word DA'I, why? In my opinion, he wanted to put the word Da'i in the conscious and sub conscious of jamaits that they should explore the qualities of a Da'i. The main point, in my opinion is ethical values, because the ethical values of a Da'i are role model for others.

[Admin]

The primary goal of a Dai, in my opinion is to ensure that the Farmans are not corrupted before or when they reach the Jamat.

Bringing the accurate, authentic (not "authorised" but authentic) message of the Imam to the Jamat so to ensure that Imam's vision for his Jamat is accomplished without interpretation or interference from the political powers of the time, Ismaili or others..

[shivaathervedi_3]

The primary goal of a Dai, in my opinion is to ensure that the Farmans are not corrupted before or when they reach the Jamat.

Bringing the accurate, authentic (not "authorised" but authentic) message of the Imam to the Jamat so to ensure that Imam's vision for his Jamat is accomplished without interpretation or interference from the political powers of the time, Ismaili or others..

This is the one crucial aspect you mentioned that a Da'i should deliver correct and accurate Farman or message of Imam to jamaits. If some one twist or makes changes or add or subtract words in Farmans is guilty of KHAYANAT, such person is betraying trust of Imam. In the 5th part of Du'a we recite ayat #27 of Surah Al Anfal, the translation is; "O you who believe, do not betray trust of Allah and the Prophet or betray your trusts while you know [the consequence]". Al Anfal: 27

[shivaathervedi_3]

In Arabic root letters of Da'i and Du'a are same. Being as an Iamaili Da'i one should recite Du'a according to Farmans of Imam with clear understanding of its meaning.
In Quran Ad Da'i is used 3 times. Daa'iyan 1 time. Du'a(u) 13 times, and Du'a(i) 1 time.

[Admin]

Instead of looking hundreds of years in the arabic past, we should stick to what the Imam of the Time wants us as Inbn ul Waqht of doing as Dai.

Reciting Dua is the work of a Momin, one does not need to be a Dai to recite Dua. This is just a diversion and a distraction from Imam's Farman.

And if we have to look at the past, What did Dai Rashiduddin Sinan or Dai Hassan Bin Sabbah do to merit the upgrade from Dai to Fidai

[shivaathervedi_3]

Instead of looking hundreds of years in the arabic past, we should stick to what the Imam of the Time wants us as Inbn ul Waqht of doing as Dai.

Reciting Dua is the work of a Momin, one does not need to be a Dai to recite Dua. This is just a diversion and a distraction from Imam's Farman.

And if we have to look at the past, What did Dai Rashiduddin Sinan or Dai Hassan Bin Sabbah do to merit the upgrade from Dai to Fidai

MOMIN YARA HER KOI KAHAWEY
PUNN MOMIN KOI KOI HOYASHE JI

I just mentioned a quality of a Da'i. Du'a is compulsory for all murids of Hazar Imam, it has nothing to do with momin or non momin. Who will decide the Du'a reciter is a momin or not? The word momin is used for a highest quality spiritual person with pure thoughts and deeds, who obeys Farman of Imam. IMAM MENTIONED ALL HIS MURIDS ARE DA'IS.
Relgiously an Ismaili can't live without Arabic texts. Du'a is in Arabic, other kirya karam is in Arabic, whether it is Janaza Namaz, Ziarat, Eid Namaz and so on.
Ibnul Waqt Da'i shall always obey the current Farman of Imam.

[Nuseri_1]

YA ALI MADAD:
I have a question .
Were the Dai's during the past Imam times were courageous and forthcoming OR they were scared themselves and hiding ?

[Admin]

Dai's were courageous like lion and fighting when necessary but they also knew how to stay low profile when circumstances demanded. Each Dai's mission was different and they had to adapt their behavior to the requirements of their mission which was from bringing Imam's message to far countries, to fight to protect the Ismaili populations, to promote quietly an intellectual progress in the society, to so many other things.

And sometimes the mission assigned to a Dai required him to go through sufferings, trial, tribulation and sacrifices, it was Ok for the Dai as it was part of the fulfillment of his mission.

Today the Imam has asked us to be Dai. I believe it is not the same mission he has asked from each of us. But there is a mission to fulfill. Each should find his own mission in his heart and fulfill the Farman which gave them this remarkable title.

Incidentally because the topic has been mention above in one of the posts, I want to clarify that Arabic is not a requirement, in fact one farman of Mowlana Aga Ali Shah says that people who say there is no faith without Arabic.. in his words, "people who say Aarbic, Arabic.. are the enemies of my faith"

Some Kiriyas are in Arabic, Faith is not an Arabic concept, in fact Imam Aga Ali Shah says "We are not interested in a God that only understand Arabic".

[shivaathervedi_3]

Dai's were courageous like lion and fighting when necessary but they also knew how to stay low profile when circumstances demanded. Each Dai's mission was different and they had to adapt their behavior to the requirements of their mission which was from bringing Imam's message to far countries, to fight to protect the Ismaili populations, to promote quietly an intellectual progress in the society, to so many other things.

Incidentally because the topic has been mention above in one of the posts, I want to clarify that Arabic is not a requirement, in fact one farman of Mowlana Aga Ali Shah says that people who say there is no faith without Arabic.. in his words, "people who say Aarbic, Arabic.. are the enemies of my faith"

Some Kiriyas are in Arabic, Faith is not an Arabic concept, in fact Imam Aga Ali Shah says "We are not interested in a God that only understand Arabic".

Reply:

Just to clarify, MSMS in his last 10 years of Imamat did made Farmans to learn Arabic. In his first visit to Pakistan, he gave Hidayat in a gathering of Ismailia Association, that I want at least 50 persons who should learn Arabic and be fluent in language. 50 persons came forward including many missionaries. End result, after a month or so 49 disappeared and only one stayed there and that was Rai Master Hashim Moledina.

During tussle on Bangla and urdu language in Pakistan that which should be national language, MSMS suggested Arabic should be language of Pakistan to solve the problem in a speech read by Mata Salamat in Moutamar aalam e Islami conference in Pakistan on behalf of MSMS. PM Liaquat Ali Khan requested MSMS not to attend the conference himself because that could be disaster for his government. If that suggestion was adopted, in my opinion East Pakistan should not have been separated and mostly all Ismailis should have been speaking Arabic.

On Hidayat of Hazar Imam, in 1976 ITREB started Arabic classes in Karachi which later on spread to all religious centers in Karachi and still continued till today.
Our Du'a which is foundation of Ismaili Tariqa is in Arabic beside other kiryas.

Language spoken by Prophet Muhammad, Mowla Ali, Ahl Bait, our Imams pro Fatimid era, during Fatimid era till today has been Arabic.

[Nuseri_1]

YAM.
THERE is no farman in last 60 years for jamaat to learn Arabic from MHI. I have heard over 30 farmans saying to learn/ know ENGLISH.
Arabic language can be part of syllabus in academics and IIS.may be for few dozens in millions of us.
It is true that IMAM SMS advised Pakistan to make Arabic as first n official language.
This would have made Pakistan if done that, It would be a leader of Arab world and its Arabic speaking population working in skilled job in rich Arab countries.
Fortunes would have changed in Geo politics today.

[Admin]

And if Arabic was adapted by Pakistan at that time, Bangladesh may have been part of the union today, making the country a strong, united and more balanced country.

To say that Arabic was the language of Hazrat Ali therefore we have to learn it is less than logical. We do not imitate our Imam, we follow his guidance. And for those who want to follow what the Imam does, why not learn French, Italian and English?

To say that almost all Ismaili wold be speaking Arabic if Pakistan would have adopted the language is showing a complete ignorance of the diversity of culture, traditions, languages and background of the community. Even Arabs children nowadays are switching to Western languages. Such is the power of the Internet and global communication.

So lets keep this language issues on the back burner and lets come back to what it means to be a Dai in today's world.

[Nuseri_1]

YAM.
the Dai,s of the past were most courageous when Imam was in low profile.
Presently Imam is in full glory in this world.
When he wished us to be his special representative,There has to purpose (not a specific mission).
In an analogy,in Today in a corporate if the Boss had million representatives.
The rep must have a job/ purpose.
Wheter it is to preach about the Boss or to promote the activies of the boss or solict opinion and resources for the Boss company.???
If the rep is totally clueless.what purpose will be achieved
Top level management must be aligned with the vision of the Boss and ability of rep to set out domain of purpose/ mission for them and spread that thtu those as field and ground level
45 days from landmark farman LIF is in dark of knowing what MHI desires and way forward to it.

[Nuseri_1]

YAM.
Our Network activies and name of MHI command great respects worldwide.
Few of USA foundation have jointly ( like Gates foundation) have done activities in third world in the past of a small ticket amount.
Our institutions do send out regular mailed to them and have passive routine approach.
I just read article that top 100 richest gives US$ 4.7 billion in a year in Charity.
If qualified Ismailis from North America region agressively picture our activities in person , presentations,call ,invite to visit the beneficiary regions,etc
The the Pro active effort can results in near future to minimum 2.5% of thier funds to jointly resources our Network.That amount sum us $ 125 millions in single year.
It is Noble and privileged assignment for any Ismaili in thier country to picth , promote,and solicit resources for our Network.( like TATA in India supported the Restoration of Humayun Tomb).
Courage is needed and not to be shy or fearful. Of what ?
What our Network need most is material resources of all kind to scale up 5x from today.
If a partnership walk done at ground level to raise resources and create awarness in community around us .Do we feel shy or proud about it ?
I can with a team can give 5 different Innovations to and 3-4 type of strategies if demeed they are fit and feasible.( It can occupy time & talent of nearly 64% of our jamaat on part time basis ) 36% are children and seniors.
KHIDMAT FOR ALL and not just appointed few here and there.
LIF if ignorant must ask MHI whether title of Dai conferred was a cosmetic felel good one or it has sense OF REAL purpose and mission.
Ask MHI in Zahir level his wish for his Dai's toward it.
Scaling up of network activities just by 10x,in multipier effect it raise image ,glory ,TRUTH of MHI and Ismailis 100x times.

[shivaathervedi_3]

[quote="Admin"]And if Arabic was adapted by Pakistan at that time, Bangladesh may have been part of the union today, making the country a strong, united and more balanced country.

To say that Arabic was the language of Hazrat Ali therefore we have to learn it is less than logical. We do not imitate our Imam, we follow his guidance. And for those who want to follow what the Imam does, why not learn French, Italian and English?

To say that almost all Ismaili wold be speaking Arabic if Pakistan would have adopted the language is showing a complete ignorance of the diversity of culture, traditions, languages and background of the community. Even Arabs children nowadays are switching to Western languages. Such is the power of the Internet and global communication.


So lets keep this language issues on the back burner and lets come back to what it means to be a Dai in today's world.


You wrote; So lets keep this language issues on the back burner -------- Does it mean to burn important posts also mentioning Farmans?
You deleted the Farman of MSMS made in Mombasa in 1945 for learning Arabic. What was wrong with that. That was in reply to your post. I did not disrespect any one.

[Admin]

Please do not misuse the thread to push you agendda. Keep the post clean and if you want to post on Arabic as a universal language, there is a thread on this subject. Feel free to stop posting if you have nothing to say more on the subject of this thread.

[mahebubchatur]

The Ismaili da ʿwa and Ismaili Dais

During the Fatimid period, the religious, social, and political activities of
the Fatimids, which generally revolved around spreading the cause of the
Fatimid Imams and their legitimacy, were officially structured around a
system of propaganda and recruitment, both internally and externally,
which was known as the da ʿ wa . The term da ʿ wa literally means the mission
or the call. This term and the term d āʿī both come from the same
root. The job of a d āʿī was to defend the cause of the Ismaili Imam of his
time and as such they acted as preachers and missionaries. Outstanding
characteristic of the Ismaili d āʿī s were their high level of knowledge and
mastery of various skills of the time. They were particularly well versed
in Ismaili theology and religious debates. It was during the Fatimid time
that they came to be organized under a centralized system of da ʿ wa ,
defined around the ideas of ranks in the world of religion ( ḥ ud ū d-i d ī n ),
which orchestrated all the activities of different d āʿī s in the vast territories
of the Fatimids and beyond, in areas where Fatimids had no political
influence or rule.
The term itself dates back to early Ismaili history when the term
‘Ismaili’ was not yet used to refer to the community. In the early phases
of the Ismaili history, Ismaili d āʿī s—before the Fatimid period, during
and after it—referred to themselves as the a ṣḥā b al-da ʿ wa al-h ā diyya or
the people of the rightly guiding call or mission. The call was to the
authority of the legitimate successor of the Prophet through his daughter
Fāṭ ima and his son-in-law, _ Ali b. Ab ī Ṭā lib, the first Shi _ i Imam.
This system of da ʿ wa was the first structured organization of the Ismaili
missions in an institutional form. As such it could be called a prototype
of later institutions of the Ismaili Community. However, this institution
must not be confused with the state institutions in the Fatimid period
and the Alam ū t period, as they manifested themselves in administrative
bodies that dealt with the affairs of the state.
It is also noteworthy here to mention that central themes of the Ismaili
da ʿ wa changed in the different periods of the Ismaili history. During
the Fatimid period, a coherent legal system was also in place with the
efforts and contributions of al-Q āḍī al-Nu m ā n in his major legal work,
the Da ʿāʾ im al-Isl ā m , particularly after the consolidation of the Fatimid
Empire when the city of Cairo (al-Q ā hira) had become the capital of the
state (Jamal, in Cotran, 2000–2001). 10
The concept of ta ʿ l ī m or the authoritative instruction and teaching
of the Ismaili Imam had always been central to the Ismailis—as to other
Shi i groups; however, during the Fatimid period, the emphasis was
mainly on maintaining a balance between the exoteric aspects of faith—
the shar īʿ a in broader terms—and the more spiritual or esoteric aspect of
it, which is the ta ʾ w ī l (spiritual or esoteric exegesis). 11 This equilibrium
radically changed during the Alam ū t period, particularly after Ḥ asan II,
the fourth ruler and Lord of Alam ū t, proclaimed the qiy ā mat and was
later recognized as the first Ismaili Imam, from the progeny of Niz ā r,
ruling in Alam ū t.
During the rule of the first three Lords of Alam ū t, the concept of
ta ʿ l ī m became a prominent theme to the extent that it brought about
a new name, i.e. the Ta ʿ l ī miyya for the Niz ā r ī Ismailis. Contemporary
heresiographers (al-Shahrast ā n ī , 2001) describe this development as
the da ʿ wa al-jad ī da (or the new call/mission) as opposed to the da ʿ wa
al-qad ī ma (which was the older da ʿ wa of the Fatimid era). The gist
of this doctrine was that knowledge of God is impossible to attain by
relying only on human reason, and mankind needs the instruction of a
teacher. That teacher is the Ismaili Imam who is unique and is the only
one on the face of the earth with such claim. Apart from the simplified
theological content of the doctrine, which was at the same time critical,
it served as an important platform to make the Niz ā r ī s distinct from the
Fatimids who followed the other son of al-Mustan ṣ ir. 12
(Daryoush Mohammad Poor, 2014. Book authority without territory)

[mahebubchatur]

Hazar Imam, on 11 July 2018 said to all his Jamat present, and all those who were not present to be his “Dais”.

“..The material Nazrana will be spent on initiatives for the Jamats around the world, so that we can do the best we can to sustain the Jamat who need support, in the countries where they live … I am sure you all know the meaning of the word Dai. I want all of you this evening to be My Dai, My Dais. I want to thank the Jamat for their gifts, their thoughts. On this occasion, I convey my blessings to your Jamats, to your families. & tell them that I think of them as Dais, I think of them as Dais. Khanavadan. Khanavadan, Khanavadan “

Hazar Imam therefore gave his authority, mandate and a duty to to all his murids convey and give His Firmans to all his Murids. He has asked all murids to share and give his Firmans to all of them. Therefore every Murid also has a duty to read and understand them. That includes the Ismaili constitution which is also a Farman.

This has been the Authority, Mandate, duty and responsibility of Leaders appointed under the Ismaili constitution and Farmans, (These Leaders include those within the Department of Jamati Institution (DJI), ITREB (Ismaili Tariquah and Religious Education Boards), and the Mukhi and Kamadia Sahebs of every Jamat Khanna globally. They have been blocking Farmans (including the constitution and messages of the Imam), from murids (Jamat). If they were doing what Hazar Imam has authorised and mandated them to do, then there appears no other reason why the Imam would give this authority and mandate to over 40,000 of the congregation and to tell them to tell all murids globally.

In earlier Diamond Jubilee Farmans (India and USA), Hazar Imam also made the whole Jamat “present” as his Dais.

“Tonight I make each one of you a Dai, that is to carry the messages of the Imam to your families, to your Jamat”

Messages of Imams are Farmans as defined by Hazar Imam in the Ismaili constitution. This means he gave every Murid a mandate , his authority and duty convey disseminate and share all Farmans (This includes those of all the earlier Imams who, as Imams have said, are one and the same “Imam e zaman”. All Imams have the same Noor and divine authority from Hazrat Ali, which comes from Allah.

Therefore there can be no doubt whatsoever that Hazar Imam wants all his followers to have, read, and convey, (give and share) all his Farmans to each other, their families, friends and all the local Jamats (community)

Who is a Dai

A Dai is one who has a special authority and mandate from Imam to have, convey, give, share, and explain Imams Farmans and knowledge to the Jamat, without fear or favour.
Many Dais in the past have suffered and many have given their lives in doing so. Our First Imam, after Prophet Mohammed, Hazrat Imam ‘Ali said “Da‘is in religion distinguish between doubt and certainty.”

Distinguishing between doubt and certainty is to separate truth from falsehood…The Da‘i must know the difference between truth and falsehood, so he can distinguish one from the other.
Da‘i gains knowledge of ta’wil (esoteric interpretation) from the Imam’s Hujjah, through learning, reading, and studying; he then passes on and teaches this knowledge to other Ismailis through verbal teaching and writing.

Thus, the Hujjah learns from the Imam through inspiration (ta’yid) and passes it on through instruction (ta‘lim);

The Da‘i learns from the Hujjah Imam or Pir, through instruction (ta‘lim) and also passes on the knowledge through instruction (ta‘lim). Sayyidna Ahmad b. Ibrahim al-Naysaburi (A Code of Conduct, tr. Verena Klemm & Paul E. Walker, 40)

And among His Signs is this: the heaven and earth stand by His Command: then when He calls you, by a single summons (da‘wah), lo! You will emerge from the earth. – Holy Quran 30:25

O ye who believe! Respond (istajibu) to God and His Messenger when he summons you to that which gives you life. – Holy Qur’an 8:24

The Summons (Da‘wah) of God (To call people to the recognition of Allah), is specifically connected to the Imams.

A Dai is the summoner by authority of the Imam. Thus, in every period of human history, the essential role of the Imam is to invite and summon all human beings to the recognition of the absolute oneness of God through providing divine guidance of the Straight Path.

This mandate of the Ismaili Imam is expressed in the Arabic inspiration found on a Fatimid Coin which reads: “ Imam Ma‘add [al-Mu‘izz] summons to the tawhid of God, the Absolute”

[mazharshah_1]

Hazar Imam, on 11 July 2018 said to all his Jamat present, and all those who were not present to be his “Dais”.

Hazar Imam therefore gave his authority, mandate and a duty to to all his murids convey and give His Firmans to all his Murids. He has asked all murids to share and give his Firmans to all of them. Therefore every Murid also has a duty to read and understand them. That includes the Ismaili constitution which is also a Farman.

Who is a Dai?

Distinguishing between doubt and certainty is to separate truth from falsehood…The Da‘i must know the difference between truth and falsehood,

O ye who believe! Respond (istajibu) to God and His Messenger when he summons you to that which gives you life. – Holy Qur’an 8:24

The Summons (Da‘wah) of God (To call people to the recognition of Allah), is specifically connected to the Imams.

A Dai is the summoner by authority of the Imam. Thus, in every period of human history, the essential role of the Imam is to invite and summon all human beings to the recognition of the absolute oneness of God through providing divine guidance of the Straight Path.

This mandate of the Ismaili Imam is expressed in the Arabic inspiration found on a Fatimid Coin which reads: “ Imam Ma‘add [al-Mu‘izz] summons to the tawhid of God, the Absolute”

REPLY:

With due respect, I agree with your above explanation. Indeed, Preamble and constitution is Farman. The First Article of Preamble is most IMPORTANT. Being as Dai of Imam Ismailis should reach out to masses, mostly non Ismailis to explain them real Ismailism. My observation is that after 1986 the Preamble is not explained to jamaits or even put on notice boards inside JK in English or vernacular languages so that jamails should be familiar with Preamble.

[kmaherali]

With due respect, I agree with your above explanation. Indeed, Preamble and constitution is Farman. The First Article of Preamble is most IMPORTANT. Being as Dai of Imam Ismailis should reach out to masses, mostly non Ismailis to explain them real Ismailism. My observation is that after 1986 the Preamble is not explained to jamaits or even put on notice boards inside JK in English or vernacular languages so that jamails should be familiar with Preamble.

The constitution is not a Farman. It is a zaheri document that is read by non-Ismailis as well. Hence the Shahada mentioned in the preamble is incomplete. The second article mentions general Shia doctrine and not specific Ismaili doctrine.

According to Ismailism Imamat has always existed and did not begin with Hazart Aly.

[mazharshah_1]

With due respect, I agree with your above explanation. Indeed, Preamble and constitution is Farman. The First Article of Preamble is most IMPORTANT. Being as Dai of Imam Ismailis should reach out to masses, mostly non Ismailis to explain them real Ismailism. My observation is that after 1986 the Preamble is not explained to jamaits or even put on notice boards inside JK in English or vernacular languages so that jamails should be familiar with Preamble.

The constitution is not a Farman. It is a zaheri document that is read by non-Ismailis as well. Hence the Shahada mentioned in the preamble is incomplete. The second article mentions general Shia doctrine and not specific Ismaili doctrine.

According to Ismailism Imamat has always existed and did not begin with Hazart Aly.

THE PREAMBLE AND CONSTITUTION IS FARMAN GIVEN BY IMAM TO OBEY AND IMPLEMENT. Let me give proof of your posting on 28 Dec, 2015 where you admitted and mentioned it is a Farman.

kmaherali

PostPosted: 28 Dec 2015 09:00 pm Post subject: Reply with quote

IMPORTANT FARMAN ON THE APPLICATION OF THE CONSTITUTION

"The Imam and leaders of the Jamat have worked for three and a half years on the new Constitution of the Jamat. The Constitution starts on the premise that every Murid, wherever he lives and wherever the Imam is, has a bond with the Imam of the Time. And therefore the Constitution links every Murid to the Imam of the Time. In the same way, the rules and regulations have been designed to take into account national law in various countries, old traditions and habits, new needs. But basically, the new Constitution provides that every Murid has the same relationship to the Imam of the Time in the administration of Jamati matters and that is, I think, a very important step. What I am seeking, therefore, from the leaders of the Jamat in Pakistan and in the Northern Areas, is that you make this new Constitution and the rules and regulations that go with it, your means of leadership, of governance, of direction to the Jamat so that this Constitution, this new Constitution becomes an enabling document. It makes it possible for the Jamat to have new organizations that will address the Jamat's needs and it is your responsibility to make sure that this new Constitution and the bodies under it function in the interest and the benefit of the Jamat. Remember therefore, that not only is it your responsibility to make it function, it is your responsibility to make it serve the Jamat. The Constitution has not been designed as an instrument of uncaring direction. On the contrary, it is an instrument seeking to respond to the needs of the Jamat in a manner which will serve the purpose and the interests of the Jamat. The Constitution has been designed, therefore, to serve. And it is in that spirit that I would wish the leadership of the Jamat to conceive of this document. It is a document aimed at serving the Jamat.

The third objective of the document is to provide the Jamat access to bodies which will serve its needs, Jamat's needs, in specialised areas without the Jamat having to incur unnecessary cost and loss of time. Let Me give you the example of the Arbitration and Conciliation Board. I don't want spiritual children entering into conflictual relationships amongst themselves and then having to go through the law courts with the loss of time, the cost of lawyers. If there are differences of opinion, I think the Jamat has the leadership, has the legal knowledge so that two spiritual children who have a difference of opinion can come to the Arbitration Board and receive fair advice and good judgement and that should be quick and it should be fair and it should be without unnecessary cost.

The Tariqah and Religious Education Board. Its role is to give leadership in Tariqah matters, in educating our young men and our young women in a direction which is given by the Imam of the Time. Remember that the Tariqah and Religious Education Board IS IN DIRECT CONNECTION WITH THE IMAM OF TIME. So each body under the Constitution has a clearly defined purpose and I would wish you to understand and to share those purposes amongst yourselves and with Me so that those bodies serve the Jamat in the best way possible.

You wrote," Shahadah mentioned in the Preamble is incomplete". I wander person like you well versed in religious matters wrote this!!
The Shahadah taught and mentioned by Prophet Muhammad stayed the same till time of Imam Jafar Sadiq. The third part added after 2/3 centuries after martyrdom of Imam Ali.
Shahdah mentioned in Preamble by Imam is correct. Your statement is misguiding.

[Admin]

Our Shahada is very long with many affirmations and it has been customary to recite only few parts. We are reciting some in our Dua also such as

LA ILAHA IL-LAL-LAHUL-HAY-YUL-QAY-YUM;
LA ILAHA IL-LAL-LAHUL-MALIKUL-HAQ-QUL-MUBIN:
LA ILAHA IL-LAL-LAHUL-MALIKUL-HAQ-QUL-YAQIN:
LA ILAHA IL-LAL-LAHU MALIKU YAWMID-DIN:

As far as I am concerned, it is permissible to recite either the whole Kalma, or the first 2 parts or the first 3 parts, Allah knows what is in the heart of his believers and he knows who are those who want to bring Fitna to the community.

[kmaherali]

Shahdah mentioned in Preamble by Imam is correct. Your statement is misguiding.

MSMS in his Memoirs directed to the general audience says:

"The Sunnis are the people of the Sunna or tradition. Their Kalama or profession of faith is "There is no God but God and Mohammed is the Apostle of God." To this the Shias add: "And Ali, the companion of Mohammed, is the Vicar of God." Etymologically the word "Shia" means either a stream or a section."

Hence the Shahada mentioned in the preamble affirms our identity as general Muslims. Our first identity is as Muslims, our second identity is as Shias and our third identity is as Ismailis. Hence we call ourselves Shia Imami Ismaili Muslims. Therefore the Shahada mentioned in the preamble does not reflect our identity as Ismailis.

[kmaherali]

IMPORTANT FARMAN ON THE APPLICATION OF THE CONSTITUTION

The Farman is to abide by the constitution. It does not follow that the constitution itself is a Farman, just as there is a Farman that tells us to abide by the laws of the land, it does not follow that the laws of the land are Farmans.

[mazharshah_1]

IMPORTANT FARMAN ON THE APPLICATION OF THE CONSTITUTION

The Farman is to abide by the constitution. It does not follow that the constitution itself is a Farman, just as there is a Farman that tells us to abide by the laws of the land, it does not follow that the laws of the land are Farmans.

It is a strange logic, You wrote,"The Farman is to abide by the constitution. It does not follow that the constitution itself is a Farman".
Imam said, "Attend JK regularly and recite 3 times Du'a". What you will do. Just to recite Ya Farman, Ya Farman and duty is done. Of course not, you have to say Du'a 3 times regularly. Same way we can't say Ya Constitution, Ya Constitution and should not follow its ARICLES INCLUDING PREAMBLE.

[kmaherali]

It is a strange logic, You wrote,"The Farman is to abide by the constitution. It does not follow that the constitution itself is a Farman".
Imam said, "Attend JK regularly and recite 3 times Du'a". What you will do. Just to recite Ya Farman, Ya Farman and duty is done. Of course not, you have to say Du'a 3 times regularly. Same way we can't say Ya Constitution, Ya Constitution and should not follow its ARICLES INCLUDING PREAMBLE.

There is a difference between the constitution and the saying of Dua three times. Constitution is a document that enables us to participate with other non-communal activities as well. Hence it is read by non-Ismailis as well. Dua is meant to be recited by Ismailis only.

Hence in the preamble we mention the Shahada common to all Muslims as opposed to the Ismaili Shahada.

[mazharshah_1]

It is a strange logic, You wrote,"The Farman is to abide by the constitution. It does not follow that the constitution itself is a Farman".
Imam said, "Attend JK regularly and recite 3 times Du'a". What you will do. Just to recite Ya Farman, Ya Farman and duty is done. Of course not, you have to say Du'a 3 times regularly. Same way we can't say Ya Constitution, Ya Constitution and should not follow its ARICLES INCLUDING PREAMBLE.

There is a difference between the constitution and the saying of Dua three times. Constitution is a document that enables us to participate with other non-communal activities as well. Hence it is read by non-Ismailis as well. Dua is meant to be recited by Ismailis only.

Hence in the preamble we mention the Shahada common to all Muslims as opposed to the Ismaili Shahada.

Kmaherali wrote,"There is a difference between the constitution and the saying of Dua three times".
Farman is Farman, a true follower has to obey in words and spirit. Imam made Farman for Du'a, we have to obey and when he made Farman about Preamble and Constitution we have to obey, there is no choice. Farman is an order.
You keep writing Constitution is read by non Ismailis, my take is so what. Let them know. Why we keep our ideology and philosophy under carpet. Now a days every thing is naked on U Tube, Face Book, and on various blogs.
I highly appreciated Imam's decision about Preamble for Ismailis and non Ismailis to understand Ismaili ideology and shut up.
Being a Muslim, the proof is Shahadah. We are first Muslims and then Ismailis. From distinguishing ourselves from other sects we add third part, which is WA ASHHADU ANNA ALIYAN AMIRUL MOU'MINEENA ALIYULA.
And I witness commander of mou'mineen Ali is from Allah.