It is important to realize, that while the Bai ul Khayal has been established in Hunza, MHI has not given the Jamats Bol yet. Hence Bol is not absolutely necessary to make spiritual progress. What is important is that one should carry the faith in the heart all the time. That is the meaning of Ibadat as per Farman of the present Imam.mahebubchatur wrote:In many Ismaili religious traditions and practices, there was and is no Bait ul Khayal in the morning, or Bol given by Imam e Zaman (For example in Hunza there was not until last year when Imam made a Farman to start Bait ul Khayal for that tradition of Ismaili Muslims).
Ibaadat/Bandagi Concentration
Re: For those who do no have a Bol from the Imam e Zaman
There are two pertinent anecdotes given in Mumtaz Tajdin's 225anecdotes which can be accessed at:
http://ismaili.net/source/books/225anecdotes.pdf
(17) In March, 1976, Mawlana Hazar Imam visited Hunza. The men, women and children beheld the Imam with due reverence and bowed their heads with much solemn gravity and their eyes welled up with tears. On that occasion, the Imam, Mr. Zulfiqar Ali Bhutto, the Prime Minister of Pakistan and some dignitaries were on the stage.
Looking his beloved spiritual children, the Imam said to Vazir Kassim Ali Mohammad Jafar, the President of the Ismailia Association for Pakistan that, “They are very pure people.”
(36) On 3rd March, 1915, Imam Sultan Muhammad Shah visited Kandi Mola Jamatkhana (now Karimabad), Bombay and attended various mehmanis. Before departure, Juma Bhagat asked the Imam, “Khudavind, why the Ismailis of Hunza and Chitral are deprived of the Baitul Khiyal?” The Imam said, “If I do it now, then they will perform bandagi for 16 hours instead of 2 hours and as a result they will drag me from Bombay to there with the agency of their bandagi.” Missionary Ibrahim Varteji asked, “When they will be destined the bandagi of Baitul Khiyal?” The Imam said, “It is not possible at present. I shall definitely start after a hundred years.”
Exactly after hundred years, Mawlana Hazar Imam sent a Talika Mubarak on 18th December, 2017 to the Pakistan jamat through Vazir Akbarali Karamali, the Estate Agent. It was read in the Pakistan Jamatkhanas on 20th December, 2017, in which Hazar Imam declared that the Baitul Khiyal Majalis would be started in Gilgit-Baltistan and Chitral on 21st March, 2018. It sharply implies that Imam Sultan Muhammad Shah fulfilled his prediction in his 49th joma (form) i.e. Mawlana Hazar Imam.
Exactly after hundred years, Mawlana Hazar Imam sent a Talika Mubarak on 18th December, 2017 to the Pakistan jamat through Vazir Akbarali Karamali, the Estate Agent. It was read in the Pakistan Jamatkhanas on 20th December, 2017, in which Hazar Imam declared that the Baitul Khiyal Majalis would be started in Gilgit-Baltistan and Chitral on 21st March, 2018. It sharply implies that Imam Sultan Muhammad Shah fulfilled his prediction in his 49th joma (form) i.e. Mawlana Hazar Imam.
http://ismaili.net/source/books/225anecdotes.pdf
(17) In March, 1976, Mawlana Hazar Imam visited Hunza. The men, women and children beheld the Imam with due reverence and bowed their heads with much solemn gravity and their eyes welled up with tears. On that occasion, the Imam, Mr. Zulfiqar Ali Bhutto, the Prime Minister of Pakistan and some dignitaries were on the stage.
Looking his beloved spiritual children, the Imam said to Vazir Kassim Ali Mohammad Jafar, the President of the Ismailia Association for Pakistan that, “They are very pure people.”
(36) On 3rd March, 1915, Imam Sultan Muhammad Shah visited Kandi Mola Jamatkhana (now Karimabad), Bombay and attended various mehmanis. Before departure, Juma Bhagat asked the Imam, “Khudavind, why the Ismailis of Hunza and Chitral are deprived of the Baitul Khiyal?” The Imam said, “If I do it now, then they will perform bandagi for 16 hours instead of 2 hours and as a result they will drag me from Bombay to there with the agency of their bandagi.” Missionary Ibrahim Varteji asked, “When they will be destined the bandagi of Baitul Khiyal?” The Imam said, “It is not possible at present. I shall definitely start after a hundred years.”
Exactly after hundred years, Mawlana Hazar Imam sent a Talika Mubarak on 18th December, 2017 to the Pakistan jamat through Vazir Akbarali Karamali, the Estate Agent. It was read in the Pakistan Jamatkhanas on 20th December, 2017, in which Hazar Imam declared that the Baitul Khiyal Majalis would be started in Gilgit-Baltistan and Chitral on 21st March, 2018. It sharply implies that Imam Sultan Muhammad Shah fulfilled his prediction in his 49th joma (form) i.e. Mawlana Hazar Imam.
Exactly after hundred years, Mawlana Hazar Imam sent a Talika Mubarak on 18th December, 2017 to the Pakistan jamat through Vazir Akbarali Karamali, the Estate Agent. It was read in the Pakistan Jamatkhanas on 20th December, 2017, in which Hazar Imam declared that the Baitul Khiyal Majalis would be started in Gilgit-Baltistan and Chitral on 21st March, 2018. It sharply implies that Imam Sultan Muhammad Shah fulfilled his prediction in his 49th joma (form) i.e. Mawlana Hazar Imam.
Re: Ibaadat/Bandagi Concentration
The narrative of the two Lights in the tradition of the Ginans, prayers and religious ceremonies of the Satpanth Nizari Ismailis as an attempt to define the concept of the Divine through the Noor of Shah and Pir
The narrative of the two Lights in the tradition of the Ginans, prayers and religious ceremonies of the Satpanth Nizari Ismailis as an attempt to define the concept of the Divine through the Noor of Shah and Pir
Full article here: https://library.ismaili.net/documents/n ... nth-nizari
It is amazing that ChatGPT that can not write such kind of research paper, has been able to almost accurately summarise all points in the artice. Here is how ChatGPT summarise it:
The paper "Narrative of the Two Lights in the Tradition of the Ginans, Prayers, and Religious Ceremonies of the Satpanth Nizari Ismailis as an Attempt to Define the Concept of the Divine through the Noor of Shah and Pir" by Nagib Tajdin explores the concept of the Divine in the Ismaili faith, specifically within the context of the Satpanth Nizari Ismaili community. The Ismaili faith is monotheistic, and the concept of Tawhid, the belief in One God, is central to their belief system.
The paper delves into the understanding of the Divine as the "Two Lights" - Shah and Pir - which are considered as two aspects of the same coin. The Shah represents the Imam, who holds a position of spiritual leadership and is often considered the "Light of Imamat," beyond all existential attributes, while the Pir represents the Light of the Creator, associated with attributes like Khaliq (Creator). Both Shah and Pir are seen as integral to the concept of God in the Ismaili tradition.
Different interpretations of the concept of the Divine are explored, including the Neoplatonic approach, the concept of Panj Tan Pak (the Five Holy Bodies), and the idea of the Imam as the Mazhar (Epiphany) of Allah. The significance of the Ismaili daily prayers, recitations of the Qur'an, and various Ginans (religious hymns) in understanding the Divine is discussed, emphasizing the continuous use of the term "Pir Shah" (Light of the Imam and the Light of the Pir) in their spiritual practices.
The paper also compares the Ismaili concept of the Two Lights with similar ideas found in other religious traditions, such as the Gnostic beliefs and certain versions of the Quran. It concludes that Ismailis have successfully defined the concept of God in a non-anthropomorphic way while avoiding agnosticism, utilizing the concept of the Two Lights as an intelligent means to articulate the Divine.
In summary, the paper examines the core belief of the Ismaili faith in the One God (Tawhid) and the concept of the Two Lights (Shah and Pir) as an attempt to define the Divine within their religious practices and beliefs. Through a variety of spiritual concepts and interpretations found in Ginans, prayers, and religious ceremonies, the Ismailis establish a comprehensive understanding of the Divine that goes beyond anthropomorphic representations and firmly adheres to monotheism.
The narrative of the two Lights in the tradition of the Ginans, prayers and religious ceremonies of the Satpanth Nizari Ismailis as an attempt to define the concept of the Divine through the Noor of Shah and Pir
Full article here: https://library.ismaili.net/documents/n ... nth-nizari
It is amazing that ChatGPT that can not write such kind of research paper, has been able to almost accurately summarise all points in the artice. Here is how ChatGPT summarise it:
The paper "Narrative of the Two Lights in the Tradition of the Ginans, Prayers, and Religious Ceremonies of the Satpanth Nizari Ismailis as an Attempt to Define the Concept of the Divine through the Noor of Shah and Pir" by Nagib Tajdin explores the concept of the Divine in the Ismaili faith, specifically within the context of the Satpanth Nizari Ismaili community. The Ismaili faith is monotheistic, and the concept of Tawhid, the belief in One God, is central to their belief system.
The paper delves into the understanding of the Divine as the "Two Lights" - Shah and Pir - which are considered as two aspects of the same coin. The Shah represents the Imam, who holds a position of spiritual leadership and is often considered the "Light of Imamat," beyond all existential attributes, while the Pir represents the Light of the Creator, associated with attributes like Khaliq (Creator). Both Shah and Pir are seen as integral to the concept of God in the Ismaili tradition.
Different interpretations of the concept of the Divine are explored, including the Neoplatonic approach, the concept of Panj Tan Pak (the Five Holy Bodies), and the idea of the Imam as the Mazhar (Epiphany) of Allah. The significance of the Ismaili daily prayers, recitations of the Qur'an, and various Ginans (religious hymns) in understanding the Divine is discussed, emphasizing the continuous use of the term "Pir Shah" (Light of the Imam and the Light of the Pir) in their spiritual practices.
The paper also compares the Ismaili concept of the Two Lights with similar ideas found in other religious traditions, such as the Gnostic beliefs and certain versions of the Quran. It concludes that Ismailis have successfully defined the concept of God in a non-anthropomorphic way while avoiding agnosticism, utilizing the concept of the Two Lights as an intelligent means to articulate the Divine.
In summary, the paper examines the core belief of the Ismaili faith in the One God (Tawhid) and the concept of the Two Lights (Shah and Pir) as an attempt to define the Divine within their religious practices and beliefs. Through a variety of spiritual concepts and interpretations found in Ginans, prayers, and religious ceremonies, the Ismailis establish a comprehensive understanding of the Divine that goes beyond anthropomorphic representations and firmly adheres to monotheism.