Also go through the book on this link: “That intellect is what separates Man from the rest of the physical world in which he lives. And as we develop not only our primary education but also our secondary education, I hope that my Jamat will find great happiness in reading the new books that we will make available on the history of thought, the history of faith within Shia Islam. This notion of the capacity of the human intellect to understand, and to admire the creation of Allah will bring you happiness in your everyday lives. Of that I am certain.
MHI, 17 August 2007
Since 1957, it has been my objective to retrieve from our history and strengthen, by present day endeavours, the magnificent Shia Imami Ismaili identity and its inter-relationships with other Muslim schools of interpretation, thought, and practice of the faith. I feel that, at this juncture in the Jamat’s history, when different traditions are beginning to converge, it is particularly important to bring forward those aspects of faith and practice, including diverse forms of devotional expression, that are rooted in the Shia Ismaili Tariqah of Islam as interpreted by the Imam-of-the-Time.
I am happy to inform my Jamat that background work and reflection on these matters are at an advanced stage, and you know the work that has been done by The Institute of Ismaili Studies and the Tariqah and Religious Education Boards during the past years to go back into our history to find the varied strains that have been part of our history in the Arab world, in the Asian world, so that all Jamats, from whatever backgrounds, will be able to identify themselves with the practice at this time of our faith. I am happy to inform my Jamat that we have reached some good conclusions of this work, and the implementation of this work will be taken forward over the next year by the ITREBs and the IIS, as the relevant texts are finalised.
Throughout the Jamat’s history, including during the Fatimid times, a consistent feature of the Ismaili Tariqah has been the complementarity between practices that are specific to our Tariqah, and those that are part of the Sharia, common to all Muslims, albeit with denominational specificities. Examples of this are the historic co-existence between Namaz and Du’a, and the concept of private prayer and personal search, which has an important place in Islam, since it concerns the relationship of faith with life. It is in this light that, in Shia Ismaili Islam, the Imam-of-the-Time recognises a variety of prayers, tasbihs, Bait-ul-Khayal, Qaseedas, Ginans, by which an individual can submit to the Divine and protect himself or herself against the materialism of secular life, and the many other challenges of daily life.
It is my wish that this understanding of our faith’s practices should be formally reflected in our Jamat’s religious education, particularly in the secondary school curriculum, which is currently under preparation at The Institute of Ismaili Studies.
It is also in this context that I have instructed my institutions to make available to the Jamat globally, within the next year or so, a formal, uniform text of the Shia Imami Ismaili Namaz that I will have approved. This text, which is fully aligned with most forms of Namaz practised historically within the Jamat, and in many other schools of Islam, will reflect the centrality of the hereditary Imamat in our Tariqah. It will also affirm the principle of each individual’s personal search as guided by the Imam-of-the-Time, and the Jamat’s historic commitment to the notion of a common humanity.
MHI - 13 December 2008
LIST of BOOKS
1. THE QUR’AN AND ITS INTERPRETATIONS VOLUME 1 – OPEN & DOWNLOAD
2. THE QUR’AN AND ITS INTERPRETATIONS VOLUME 2 – OPEN & DOWNLOAD
3 Comments
Also go through the book on this link: “That intellect is what separates Man from the rest of the physical world in which he lives. And as we develop not only our primary education but also our secondary education, I hope that my Jamat will find great happiness in reading the new books that we will make available on the history of thought, the history of faith within Shia Islam. This notion of the capacity of the human intellect to understand, and to admire the creation of Allah will bring you happiness in your everyday lives. Of that I am certain.
ReplyDeleteMHI, 17 August 2007
Since 1957, it has been my objective to retrieve from our history and strengthen, by present day endeavours, the magnificent Shia Imami Ismaili identity and its inter-relationships with other Muslim schools of interpretation, thought, and practice of the faith. I feel that, at this juncture in the Jamat’s history, when different traditions are beginning to converge, it is particularly important to bring forward those aspects of faith and practice, including diverse forms of devotional expression, that are rooted in the Shia Ismaili Tariqah of Islam as interpreted by the Imam-of-the-Time.
I am happy to inform my Jamat that background work and reflection on these matters are at an advanced stage, and you know the work that has been done by The Institute of Ismaili Studies and the Tariqah and Religious Education Boards during the past years to go back into our history to find the varied strains that have been part of our history in the Arab world, in the Asian world, so that all Jamats, from whatever backgrounds, will be able to identify themselves with the practice at this time of our faith. I am happy to inform my Jamat that we have reached some good conclusions of this work, and the implementation of this work will be taken forward over the next year by the ITREBs and the IIS, as the relevant texts are finalised.
Throughout the Jamat’s history, including during the Fatimid times, a consistent feature of the Ismaili Tariqah has been the complementarity between practices that are specific to our Tariqah, and those that are part of the Sharia, common to all Muslims, albeit with denominational specificities. Examples of this are the historic co-existence between Namaz and Du’a, and the concept of private prayer and personal search, which has an important place in Islam, since it concerns the relationship of faith with life. It is in this light that, in Shia Ismaili Islam, the Imam-of-the-Time recognises a variety of prayers, tasbihs, Bait-ul-Khayal, Qaseedas, Ginans, by which an individual can submit to the Divine and protect himself or herself against the materialism of secular life, and the many other challenges of daily life.
It is my wish that this understanding of our faith’s practices should be formally reflected in our Jamat’s religious education, particularly in the secondary school curriculum, which is currently under preparation at The Institute of Ismaili Studies.
It is also in this context that I have instructed my institutions to make available to the Jamat globally, within the next year or so, a formal, uniform text of the Shia Imami Ismaili Namaz that I will have approved. This text, which is fully aligned with most forms of Namaz practised historically within the Jamat, and in many other schools of Islam, will reflect the centrality of the hereditary Imamat in our Tariqah. It will also affirm the principle of each individual’s personal search as guided by the Imam-of-the-Time, and the Jamat’s historic commitment to the notion of a common humanity.
MHI - 13 December 2008
LIST of BOOKS
1. THE QUR’AN AND ITS INTERPRETATIONS VOLUME 1 – OPEN & DOWNLOAD
2. THE QUR’AN AND ITS INTERPRETATIONS VOLUME 2 – OPEN & DOWNLOAD
https://acrobat.adobe.com/link/review?uri=urn:aaid:scds:US:9a993c71-439e-4c9f-ba32-83a17b92ffcf
ReplyDeletehttps://acrobat.adobe.com/link/track?uri=urn:aaid:scds:US:57a8e455-1cdb-4e66-a6ce-f759b61fe81d
ReplyDelete