Showing posts with label IMAMAT DAY. Show all posts
Showing posts with label IMAMAT DAY. Show all posts

Jul 8, 2012

Khushi-Ali Mubarak and Didaar Mubarak- amaana.org

Imamat Day is celebrated every year by Ismaili Shia Muslims on the day that the Imamat transferred from the past Imam to the Present Living Imam. The current Imam is the direct successor in the chain of 49 Imams when Hazrat Ali was appointed as Prophet Muhammad's successor. This anniversary is celebrated with great rejoicing by the followers of the Imam, for it is a unique occasion full of symbolism wherein the continuance of Allah's covenant is celebrated.
"Those who follow the messenger, the Prophet, the Ummi (who can neither read nor write), whom they will find described in the Torah and the Gospel (which are) with them. He will enjoin on them that which is right and forbid them that which is wrong. He will make lawful for them all good things and prohibit for them only the foul; and he will relieve them of their burden and the fetters that they used to wear. Then those who believe in him, and honour him, and help him, and follow the Light which is sent down with him: they are the successful ones." - Quran 7:157
This year, we are celebrating the 55th anniversary of the Present Living Imam's accession to the seat of Imamat.
Here is a wonderful treat for you and your family on the occasion of this auspicious event. Mowlana Hazar Imam's message at Takht Nashini 1957 upon his installation as Imam!




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Jul 10, 2009

Imamat Day Mubarak





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Jul 13, 2008

Portugal visit 2008



Friday, 11 July 2008
Mawlana Hazar Imam and Foreign Minister Luís Amado shake hands upon signing of an Agreement of International Cooperation between the Ismaili Imamat and the Ministry of Foreign Affairs of the Portuguese Republic. Photo: Gary Otte
Mawlana Hazar Imam spent Imamat Day, his second day in Portugal, meeting with various government officials. He began by meeting with the Minister of Justice, Alberto Costa, at the Ministry of Justice. He then met with the President of the Assembly of the Republic, Jaime Gama, who also hosted a lunch in honour of Mawlana Hazar Imam at the Assembly building.
In the afternoon, Hazar Imam visited the Foreign Office to meet with the Foreign Minister, Luís Amado, which was followed by an evening meeting with Prime Minister José Sócrates at the Prime Minister’s official residence. There, Mawlana Hazar Imam and the Foreign Minister signed an Agreement of International Cooperation between the Ismaili Imamat and the Ministry of Foreign Affairs of the Portuguese Republic. The Prime Minister also hosted a dinner in honour of Mawlana Hazar Imam, which was attended by Prince Amyn, Prince Rahim, Prince Hussain and Princess Khaliya.
Also see related photos at the AKDN website.
Additional photos are available in the photo gallery. Further updates on Mawlana Hazar Imam’s Golden Jubilee visit to Portugal will continue to be posted at TheIsmaili.org.

Thursday, 10 July
Mawlana Hazar Imam with the President of the Portuguese Republic, Cavaco Silva. Photo: Gary Otte
This afternoon, Mawlana Hazar Imam arrived in Lisbon, commencing his Golden Jubilee visit to Portugal.
Leaders of the Jamat gathered at the airport to welcome Mawlana Hazar Imam, who was formally received by Alberto Costa, Minister of Justice, on behalf of the Government of Portugal. Thousands of members of the Jamat from Portugal and abroad lined the route of Hazar Imam’s motorcade to welcome him.
From the airport, Mawlana Hazar Imam went to the Presidential Palace for a meeting with President Cavaco Silva. Following their meeting, the Portuguese President and First Lady hosted a lunch in honour of Mawlana Hazar Imam.
Later in the afternoon, the United Nations High Representative for the Alliance of Civilizations, Jorge Sampaio, met with Mawlana Hazar Imam at his hotel. Mr Sampaio, a former President of the Portuguese Republic, opened the Ismaili Centre in Lisbon exactly ten years ago, on 11 July 1998.
Also see the related press release and photos at the AKDN website.

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Sep 26, 2007

Golden Jubilee Imamat Day - ASIA

Golden Jubilee Imamat Day

Asia is a continent spread across great distances, represented by diverse foods, colours, cultures, traditions and a dynamic blend of ethnicities. However, these physical distinctions played a secondary role when Jamats across the Central, South, Southeast Asia and the Far East came together for one purpose recently – to celebrate the Golden Jubilee of Mawlana Hazar Imam.

Old and young gathering to celebrate Imamat Day in Kabul. Photo: Karim Thomas. The Afghans celebrated the momentous occasion with Qu'ranic recitations and message from the President of the National Council Shir Baaz Hakemi. Officials, Jamati institutions, community leaders and young volunteers took the opportunity to reflect and commemorate the achievements and contributions by Mawlana Hazar Imam to Islam and mankind. An Afghan government delegation, religious leaders, Jamati members, National Council members, intellectuals, poets and scholars attended the ceremony on 11 July 2007.

Decorations in Bangladesh. Photo: Ismaili Council for Bangladesh“This Imamat Day far superseded my expectations. The programme had everything - from religious and traditional geets, to an amazing barbeque dinner to dandia (traditional Gujarati dance played with sticks) and rasra. It was great to see the whole Jamat together. And when I say the whole Jamat, I actually mean the whole Bangladesh Jamat … the atmosphere felt so complete,” said Fareed Huda, 19. Besides the celebration activities, the Jamat took the opportunity to reflect on the significance of the jubilee year, and work towards the goals and objectives set by Mawlana Hazar Imam.

The South East Asian Jamats from Malaysia, Singapore, Thailand, South Korea and Indonesia came together on a rare occasion in Kuala Lumpur to commemorate the occasion. The two-day celebration allowed the Jamat from different cultures to present their tradition in the form of a song, a dance or a short play. The Singaporeans performed qawwalis (Sufi devotional music) and geets. The Malaysians performed songs, dances and a short play conveying the message of unity. A highlight of the night was a presentation by South East Asian children joined by kids visiting from the USA, who recited qasidas (form of Persian Poetry) and sang in admiration of Mawlana Hazar Imam.

Many of the seniors present had also witnessed the Silver Jubilee celebration of Mawlana Hazar Imam. B J Keshvani (Singapore), 75 and Roshan Badruddin (Malaysia), 75 noted that: “For us, this is an unforgettable, auspicious event and a rare opportunity for the Jamat from the region to meet. We were at the Silver Jubilee, and today here at the Golden – it is a once in a lifetime opportunity.”

Malaysia choir Malaysian choir in batik (traditional Malaysian attire). Photo: Inayat Ali Ladhani For the first time, the small Bangkok Jamat joined in the celebrations, Naila Gilani, rejoiced saying: "It was wonderful to see everyone, the children, the youth and the elderly, in high spirits and contributing their culture through performances. This truly was a memorable occasion.”

Volunteers for the event who worked days and nights to make the event as enjoyable as possible also drew praise from the regional Jamats. “I could see in the eyes of all the volunteers the deep sense of responsibility to this occasion. Each visitor was most warmly welcomed by the Malaysian Jamat. I experienced a sense of unity and warmth among the large diverse Jamat, said Parvis Bhatia, an IIS graduate currently on a teaching stint in South Korea.

Elsewhere in South East Asia, celebrations were also held by the Jamats of Hong Kong, Colombo, Manila and also Japan. “I must say this has been one of the best Imamat Day's of my life,” said a youth in Hong Kong.

In India, there were a series of events and activities leading up to Imamat Day. These included a mehndi (henna) ceremony, raas-garba (traditional Gujurati dance) and dandia. It was heartening to see hands adorned with mehendi in various Arabic, Khoja, Gujarati styles and designs. The Jamat participated in large numbers appearing in traditional costumes like chaniya-choli (traditional costume worn particularly during festive occasions) and kediya (waist cloth). In rural regions, many enjoyed garba with thalis (steel plates) and handas (pots) balanced on their heads while dancing to the beats of dhol (drum) and notes of shehnai (clarinet).
Imamat Day began with special prayers, followed by flag hoisting. The Ismaili bands led the march past of Ismaili Scouts and Guides and various volunteer groups in uniform, giving salutations to the Ismaili flag. Later, mameras (festive processions) were organised in some places. These processions were led by the Ismaili bands, while ladies dressed in colourful bandhani (intricate Indian tie-and-dye) sarees sang geets (folk songs) in praise of our beloved Hazar Imam. Young girls and women carried ghadis (pots decorated with beads) on their heads, while others carried thalis filled with mehendi and adorned with flowers. Local Jamat showered rose petals and grains of rice on the procession. The afternoon and evening celebrations included mehendi, raas-garba, dandia, a quiz on Ismaili history and the Aga Khan Development Network (AKDN), antakshari (a musical game), a fancy dress competition and role playing for kids. An AKDN and Imamati institutions exhibition was organised, with prominent government delegates, individuals from the neighbourhood and communities invited to participate in the festivities.

Throughout the region, the Asian Jamat watched the global telecast of the inaugural ceremony held in Aiglemont, France, earlier that day. The message addressed the matters such as democracy, poverty and the wonderful contribution of the Ismailis to the society and the work ahead. “The organisation for the telecast was superb! The memory of that event will never fade away as it generated a spirit of increased love for the Imam,” Parvis Bhatia currently living in South Korea. It was a day to remember for many things: the celebrations and festivities, the films, the arrangements, the joy and happiness of all Jamats, the spirit of volunteerism, the strong sense of brotherhood, special attention paid to the infants and toddlers, seniors and those with special needs.

Jamat playing Rasra in Platinum Jamatkhana compound. Photo: Ismaili Council for Pakistan All over Pakistan, a flag hoisting ceremony was held in Jamatkhanas on the morning of 11 July 2007. A pipe band and orchestra brightened the morning playing the Ismaili anthem as the flag was raised. Members of the Council, Jamati leaders, Head of Scouts, Rovers, Volunteers and Band observed the March Past as the pipe band played and the groups marched to the tune, a sense of excitement and joy overcame members of the Jamat present. An eagerly awaited event during the celebration was the traditional dandia raas. The event was very successful as all members of the Jamat, young and old, participated and rejoiced.

For the grand sagridham (feast for all), after hours of planning, preparations, and effort, the experience was truly memorable. Special arrangements were made for seniors and small children. The local administration including the town Mayor, Head of Municipality, City Nazim and other heads of the local Government Administration were also invited to attend the dinner. This helped in raising Jubilee awareness and the work of the Imamat, with support from the local and regional Government.

The Jamat carried fond memories of the day long celebration, which they shall cherish for life. This was not the end, but the beginning of a year of renewed commitment to society and celebration of life.



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Apr 7, 2007

The Tolerance of the Fâtimids

The Tolerance of the Fâtimids toward"The People of the Book" (Ahl al-kitâb)Diana Steigerwald"With respect to relations between the Western and Islamic worlds, are we not seeing a conflict of stereotypes and prejudices, exacerbates by a good measure of ignorance about Islam? There are, of course, some differences, but if superficiality and trivialization can be set aside, and be replaced by the will to go deeper to seek a solid foundation for mutual understanding and respects, it can be found in the common heritage of the Abrahamic faiths and the ethical principles that they share."His Highness the Âghâ Khân, speaking at the presentation ceremony for The Aga Khan Award for Architecture, November 6th, 2001, Aleppo, Syria.In the Qur'ân, Jews and Christians are designated as Ahl al-Kitâb (People of the Book). The Book (Kitâb) refers to previous revelation such as the Torah (Tawrât), the Psalms (Zabûr), and the Gospels (Injîl). The status of Ahl al-Kitâb is distinguished from the one of idolaters (mushrikûn) (XXVII: 62s.). The latter are invited to adopt Islâm whereas Jews and Christians may keep their religion. The Qur'ân (III: 110, 199) recommends Muslims to be respectful toward Ahl al-Kitâb since there are sincere believers among them.Islâm is a tolerant religion. Tolerance does not mean a passive adherence to all opinions, but an affirmation of our own faith while respecting other religions. Tolerance means to accept other people with their own differences; hence the Qur'ân recognizes the right of People of the Book to practice their religion. It is clearly indicated in the Qur'ân (II: 256) that Islâm may not be imposed by force.Tolerance invites people to reflect and to dialogue in order to raise their level of understanding themselves and their relations with peoples who profess a different faith, position, or outlook. Prophet Muhammad used to explain that the People of the Book received only a part of the truth (III: 23; IV: 44). Hence certain Jews and Christians forgot the original principles of the Abrahamic faith. Muhammad considered [p. 17] the religious writings compiled by some scribes corrupted and falsified, where they differed with the Qur'ânic truth (cf. XX: 133; IX: 30-31). Thus he invited the Jews and the Christians to accept the Qur'ân which completes former revelations. The People of the Book could find the confirmation of the Qur'ânic revelation by carefully examining the Bible (cf. II: 89, 101; III: 7, 64; IV: 47). Even if the Judeo-Christian scriptures were altered, there still remain some elements of truth within them. The Qur'ân even recognizes that certain Jews and Christians are saved in the Hereafter (II: 62).The Constitution of Medina protected Jews and Christians. They were called dhimmiyyûn (protected subjects) who were not subject to the religious tax (zakât) but were required to pay another tax (jiziya). Their goods were protected and they were given the right to practice their religions. In exchange for upholding certain obligations, they were given these rights. The Constitution stipulated that the Jews would form one composite nation with the Muslims; they could practice their religion as freely as the Muslims; they had to join the Muslims in defending Medina against all enemies.After the death of the Prophet, his direct descendants through his daughter Fâtima and his cousin `Alî, had to wait many centuries before creating in 567/909 the Fâtimid Empire, which extended from actual Palestine to Tunisia. In this Empire, the majority of Muslims were Sunnî and Coptic Christians constituted a very significant portion of the population. There were also significant numbers of Christians, called Melkites, who belonged to an Orthodox Greek denomination, as well as Jews, especially in Syria. Nâsir-i Khusraw (d. circa 470/1077), the famous Ismâ`îlî thinker, who visited Egypt, noticed that nowhere in the Muslim world had he seen Christians enjoy as much peace and material wealth as did the Copts. The Caliph al-Mu`izz hired a large number of Ahl al-Kitâb as administrators of the state. The Caliph al-`Azîz continued his father's policy of religious tolerance and married a Melkite Christian. Al-`Azîz's two brothers-in-law, Orestes and Arsenius, were nominated Patriarch of Jerusalem and Metropolitan of Cairo, respectively. In spite of Muslim discontent and jealousy, al-`Azîz permitted the Coptic Patriarch Ephraim to restore the Church of St. Mercurius near Fustât. Moreover, he protected the Patriarch against Muslim attacks.The Caliph al-Hâkim (d. 411/1021) experienced many difficulties internally as well as externally during his reign. He temporarily adopted some antagonistic measures against Christians. Christians and Jews were forced to follow the Islâmic law. However, toward the end of his reign, al-Hâkim changed his policy. Thus, he restored some of the churches and became more tolerant toward the Christians and their religious practices. The following Caliph al-Zâhir (d. 427/1036) established a complete policy of religious freedom. During the Fâtimid period, Christians and Jews had full liberty to celebrate their festivals. Muslims took part in these celebrations and the state participated as well. The government also used some Christian festivals as an occasion for the distribution of garments and money among the people. Christians and Jews were employed in the Fâtimid administration. They were able to reach very important ranks, even to go as high as the position of vizier. It is worth mentioning that no similar examples of employment of non-Muslim viziers are known among other Muslim contemporary dynasties. Nowhere in the Muslim world during that time could non-Muslims accede to such a rank.The only exception to this policy of religious tolerance was under al-Hâkim's reign. According to the historian al-Maqrîzî (d. 846/1442), economic and social life deteriorated during this era. The Ismâ`îlî dâ`î Hamîd al-dîn Kirmânî (d. 412/1021), in his treatise Al-risâlat al-wâ`iza, described this critical period in which there was a great famine. Several of the hostile but temporary measures taken by al-Hâkim can be explained by the existing situation, in which some in the community were extremely perturbed by the growing prosperity of Ahl al-Kitâb and their increasing power in the state. Al-Hâkim perhaps also wanted to thwart the Byzantine Empire, which threatened Northern Syria. Broadly speaking, it must be emphasized that Muslims, Jews, and Christians lived peacefully and worked together for the well being of the Empire in all Ifrîqiya.Continuing the Ismaili tradition, even today, His Highness the Âghâ Khân, while not a head of a state, represents an international community and one of the world's largest philanthropic organizations, employing many skillful people who are not Muslims. His institutions benefit from the competence of people coming from different cultures and religions. In many of his speeches, he also recognizes that Western ethical principles of faith are essentially the same as those of Islâm.In the contemporary Islâmic world, the treatment of the Ahl al-Kitâb varies from one Muslim country to another. While most Muslim countries proclaim to be secular, their understanding of the relations between Muslim and non-Muslim is still inspired by the perspectives which derive from pre-modern interpretations of juridical traditions. The constitutions of many countries stipulate that the Chief of State must be Muslim. However, in countries such as Pakistan, Bangladesh, Iran, and in some other states, religious minorities are represented in the legislative bodies.Bibliography:Madelung Wilferd, "Ismâ`îliyya", EI2, vol. 6 (1978): 198-206.Steigerwald Diane, L'islâm: les valeurs communes au judéo-christianisme, Montréal-Paris: Médiaspaul, 1999.Vajda Georges, "Ahl al-kitâb", EI2 , vol. 1 (1979): 264-266.Diana SteigerwaldReligious Studies, California State University (Long Beach)The IsmailiUnited States of AmericaDecember 13 (2002): 16-17.
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