Changes in the Ginans

Post by **Admin** » Fri Mar 27, 2015 1:10 am

The First part of the report is attached here in PDF format.

This is the paper presented at the Ismailia Association International Review Meeting in Nairobi, Kenya 1980 by the Ismailia Association for Canada. The paper explains how some parts of the report by Rupani of the Paris Conference 1975 has created some mis-representations and how some Ginans books printed by sister Ismailia Association went in fact against the decisions of the Conference. (Ismailia Association Pakistan has not been named specifically but its 2 botched publications on Ginan are named in the title page of the report Appendix 1)

The report is endorsed by President Amirali P. Haji of the Ismailia Association for Canada who attended the Conference in Paris in 1975.

The First part of the report is attached here in PDF format.

The second part, Appendix 1, Review Sheets will be added as soon as the scans are completed. -the second part provides a comparative analysis and comments on some major changes that have taken places in Ginans book published after the Paris Conference.1975 outside the directives of the Imam.

Go to the link below to download both PDF files (10 MB size each)

http://www.ismaili.net/heritage/node/31647

kmaherali · Post by **kmaherali** » Fri Mar 27, 2015 4:23 am

Admin wrote:The second part, Appendix 1, Review Sheets will be added as soon as the scans are completed. -the second part provides a comparative analysis and comments on some major changes that have taken places in Ginans book published after the Paris Conference.1975 outside the directives of the Imam.

Very comprehensive and well researched document. I look forward to reading the Review Sheets. Thanks for sharing.

Post by **Admin** » Fri Mar 27, 2015 9:29 am

The total number of page in the report is almost 200 pages. Indeed a very well researched paper. The second part should be scanned by the end of next long week-end.

The important fact about this 1980 report is that is is endorsed by the president of the Ismailia Association Canada who attended the 1975 Paris Conference. Each of the remaining pages of part two is an eye opener.

tret · Post by **tret** » Fri Mar 27, 2015 9:32 am

Admin wrote:The total number of page in the report is almost 200 pages. Indeed a very well researched paper. The second part should be scanned by the end of next long week-end.

The important fact about this 1980 report is that is is endorsed by the president of the Ismailia Association Canada who attended the 1975 Paris Conference. Each of the remaining pages of part two is an eye opener.

This is entirely revolving around the topic of printing of ginans, right? Or there are other elements of Paris Conference that are in there also?

fayaz006 · Post by **fayaz006** » Fri Mar 27, 2015 10:11 am

tret wrote:
Admin wrote:The total number of page in the report is almost 200 pages. Indeed a very well researched paper. The second part should be scanned by the end of next long week-end.

This is entirely revolving around the topic of printing of ginans, right? Or there are other elements of Paris Conference that are in there also?
It appears there is more to it than that. From the report i gather that the one of the objectives of the Paris Conference was to (Change, Modify, Update) ginans of Category C since some Ismailia Associations had requested it. However there needed to be consensus on the changes before printing the ginans, rather changes were made unilaterally. Also category A and B ginans were to be left unchanged. The report claims that they were changed as well. Its a pretty damning report which raises more questions.

Why were the changes accepted and became widespread in lieu of the report?

Post by **Admin** » Fri Mar 27, 2015 10:44 am

The report covers only the one page dedicated to Ginans in the report of the Paris Conference 1975.

There was another report in 1969 where I read that at that meeting Pakistan Association was already challenged to produce any evidence that the Imam wanted the changes in Ginans and the conclusion was that this was not from the Imam at all but from one single individual who told that to the Ismailia Association Pakistan.

I am trying to get hold of that 1969 Conference report also. That Conference also discussed the matter of uniformity in the Dua. The last day of the Conference was attended by Hazar Imam who left angry because of the bitter differences amongst the Ismailia Associations and because one of them did not agree with the initial text of the Dua which Shah Karim brought to the Jamat in 1956 with a Talika sent by the then Imam Sultan Muhammad Shah. But that discussion will fall under another thread, not this one.

All of those historical Conference where Imam Chairs and which brings together all of our Institutions are of extreme importance. Some of those well known under Mowlana Sultan Muhammad Shah were the Dar es Salaam Mission Conference in 1945 and the Evian 1952 Conference.

We will create a thread to discuss the outcome of those international conferences once few of those minutes or correspondences pertaining to those are available to us.

If you have any of interest, please send to heritage@ismaili.net with the appropriate title. Thanks you.

kmaherali · Post by **kmaherali** » Sat Mar 28, 2015 2:39 am

Admin,

Can you change the name of this thread to "Changes in the Ginans". At present the spelling does not reflect the importance of the content. Some may be disuaded by the wrong spelling.

tret · Post by **tret** » Sat Mar 28, 2015 11:03 am

fayaz006 wrote:
tret wrote:
Admin wrote:The total number of page in the report is almost 200 pages. Indeed a very well researched paper. The second part should be scanned by the end of next long week-end.

This is entirely revolving around the topic of printing of ginans, right? Or there are other elements of Paris Conference that are in there also?
It appears there is more to it than that. From the report i gather that the one of the objectives of the Paris Conference was to (Change, Modify, Update) ginans of Category C since some Ismailia Associations had requested it. However there needed to be consensus on the changes before printing the ginans, rather changes were made unilaterally. Also category A and B ginans were to be left unchanged. The report claims that they were changed as well. Its a pretty damning report which raises more questions.

Why were the changes accepted and became widespread in lieu of the report?

My understanding was that category C to be collected and used for research purposes.

agakhani · Post by **agakhani** » Sat Mar 28, 2015 12:00 pm

There was another report in 1969 where I read that at that meeting Pakistan Association was already challenged to produce any evidence that the Imam wanted the changes in Ginans and the conclusion was that this was not from the Imam at all but from one single individual who told that to the Ismailia Association Pakistan.

And that single person's name easily can find in Part -1 & Part -2. if you use your common scene.
He must be scornful person towards ginanic literature!!.
Where is Appendix -1 ? I am waiting for it with keen interest.

Admin, will you please kindly give a brief detail about your meeting with Al-waez Amlani, I am look forward to read about that along with other materials as you promise to put in next weekend. if it is not appropriate to put here in forum then you can PM or e-mail it.
agakhani_78660@yahoo.com

Now! Beware be ready to answer about your wrong accusations you have made so far underneath Paris conference resolutions!! which were never executed at all in other countries but only in Pakistan.
Thanks admin for bringing the truth which was hidden behind the curtain for a long time.

nuseri · Post by **nuseri** » Wed Apr 01, 2015 10:35 pm

Ya Ali Madad:
This is my personal opinion and I am not siding with anybody but aligning with truth as conceived by me.
Firstly our religion is top light n not 'top heavy'.
what we have in our Jk is is more n more than enough.
For an haqiqati just few lines of important farmans and two words from ALI
can take care till eternity.
In any school exam papers are set from sylaabus of each classes from book the children or student. That is enough for him to graduate all along the way.
nevertheless each school has library of say minimum 10000 book to read n refer.
No questions is asked from those book.
Simalarly I feel may 50-70 ginans are more more than enough with hi spiritual content for an ismaili to remember fully n recite along with singer.
thousand of it does not make much value addition to one progress in religion n faith.
we do have dua( ayats of Quran), farmans n IBAADAT. as well
( salad,main course n dessert).
If starters in a meal spread are say 6 items instead of twenty still the meal spread is elegant.
Khojas do have dramik bhavna/religous sentiments for Ginans.

PLEASE NOTE ALL PROPHETS/PIRS WERE SEND FOR THAT PERIOD N PURPOSE TO SERVE CAUSE OF ALI.
they were for those mandate n wrote what was best in those times n circumstances.
theirs mandate was to bring them to ALI/Imam
and Then words of ALI as first person/farmans take over.
if ginans were segregated and confined to different uses,It was great for jamat.
If i was one of leaders then I may give weight age of 1 ginan:5 fARMAN
FOR REGULAR reading.
the words of pir/prophets are second person praising of telling about first person.
Just read n believe in H.aLI KHUTBA E BAHYAN lines,do you need 1000 ginans to to believe the same thing.

In India the desi starters in any meal are mostly oily n spicy. Too much of it and not enjoying fresh salad spread,main course n dessert can get one an acidity in the stomach.
I wish that personal words of ALI to guide me to eternity much more than
third person words to guide me to eternity.

SAMAJDARO KO ISHARA KAAFI HAI.

Post by **Admin** » Wed Apr 01, 2015 11:37 pm

nuseri wrote: Just read n believe in H.aLI KHUTBA E BAHYAN lines,do you need 1000 ginans to to believe the same thing.

You are wrong, one line of a ginan is enough for us and one line of farman is also enough for us.

"Ahl Ali Islam Shah Raja, Allah ehi Imam..."

nuseri · Post by **nuseri** » Fri Apr 03, 2015 10:27 pm

To Admin:Ya Ali Madad.
Let me assume that along with others(us) are right for a while.
Your own admission states that just half a ginan is enough to achieve the desired conviction of ALI from it.So in reality 999.5 ginans does not add more value to what is already achieved.If they say 900 ood are confined to store room n library.It is a very fair action in the year 2015.
Please remember ginans are part of traditions on not our tariqa.So a rational sense person must try to understand how much percentage of it should be there.
If a person wants to attend a party does he desire an invitation directly from the host or invitation copy(should be valid) ages old allowing entry to party thru via media.
Farman are first person message in current period,while sayings of prophet n appointed pirs were more important for those time.( essence may be eternal),It is still a message from third person.

A question to those from us.
If you are having a well balanced protein rich healthy breakfast,lunch and dinner daily.
How many vitamin pills does one needs in month to supplement one's energy?.
with above quality of meal?
None can be needed?.
60 per month is more than enough?
1000 pills need to swallowed per month?( one can land up in either hospital or grave yard).
Please note ginan are par excellence baatin views of Quran written in melodious form to bring/deliver a believer to Imam, then HE n HE TAKES
over absolutely.
traditions for a given period( Ali can set that period) supplement our tariqa.as vitamin pills are supplement to food, subject to that food not being with enough protein for energy

Post by **Admin** » Sat Apr 04, 2015 12:17 am

There is no reasoning in your post, you are confusing the spiritual world and the material world. These are worlds apart and you are trying to say bot are bound by the same laws, those that you have put in place for yourself and for all other human being of the universe.

Let each person believe as he wants, Hazar Imam said our faith is an individual faith, our link is directly with the Imam, we do not need people interfering in our relation with our Imam in which no one, even other Ismailis, have any the right to interfere!

nuseri · Post by **nuseri** » Sat Apr 04, 2015 9:57 pm

To Admin:Ya Ali Madad.
There is no confusion.
Firstly the scholars and leaders must know the proper definition of what is tariqa n traditions.

What is to be 'followed' n what is to be 'uphold ed'.
Spiritual n material coexist at all times.so examples n analogy can be given from science n day to day life such as meals,food to make an explanation simpler.

Our dua/tasbih,farmans n ibaadat are staple food ( ruhani khorak) for the soul while ginan/qasidas being traditions are supplementary and very hi quality complementary food for the soul.
So what is needed how much is prerogative of ALI thru religious board now.
In matters of tariqa MHI will have final say.
Khojas out of passion for ginans feel utmost weight age to it for salvation.
700 year back the other staple food for soul was so prevalent to the new inspired ismailis ,with the time when Imam is personally there tariqa overrules the tradition.
If a ginan is archived for good there is a reason to it.
just one example where where haqiaqti quoted from it n a non ismaili
debating over the word of samband,samdhi ( relation/inlaws).10 pages of it.
One cannot make as ismaili from western world by giving him ginans but out of Quran,farmans n effect of ibaadat and works of our imam n institutions n jamat need to known more n presented better n better.
If one is just stuck to ginans( Quran beautifully explained) may get stuck upto haqiqati level n may miss the opportunity toward Marifa/towhid.

I feel if our faith is strengthened by farman of living Imam much more than third person( prophet/pirs) telling about HIM n fourth persons (scholars like noman, farhad,tusi) who never made one ismaili with heavy doctrines.
In this 85% of pages are filled from zahiri angle of last two, which may not have qualitative value addition to increase one's faith ,but a times it reflects confusion.
education n exams are given n taken in classrooms n not libraries.

Post by **Admin** » Sun Apr 05, 2015 2:57 am

As I said, you are really confused....

agakhani · Post by **agakhani** » Sun Apr 05, 2015 1:25 pm

If one is just stuck to ginans( Quran beautifully explained) may get stuck upto haqiqati level n may miss the opportunity toward Marifa/towhid.

Here it shows again that how ignorant person are you in ginans!!! Ginans does not only teach us Haquqati levels but it teach us more, I mean lots more about Ruhaniyat and how to reach the last level of Marifat!.

ginans were composed from vedic background by pirs from granth,vedas,gita,garbi etc.it revolves around it n comes to haqiti essecence after few verses.It was very much needed at that time n circumstances.

Now read your own quote above!! how narrow minded are you? you have not studied ginans properly if you have studied then you would not have wrote ; what you wrote in your very first post!!!!!

Brother Admin,Kbhai and my self answered in your that post: ginans are not composed on Vedic background and ginans were necessary that time and it is still necessary even today.
But I learned today that you have not changed since then!! you were wrong that day and you are still wrong even today!! you are lost, you are confused and try to confused other readers with your scornful post; like above!! which does not a value of a single cents!.
you are wondering in wrong directions to achieve Marifats!!

nuseri · Post by **nuseri** » Sun Apr 05, 2015 9:39 pm

To the team 'Pranalika":Ya Ali Madad.

For a while I will take my self as confused. (It is one word reply of an escapist).
I wish the well read members to clear my confusion.

1. What is exact definition of the word 'traditions' and 'tariqa' in context to Ismailism?

2. Is traditions is same as Tariqa.or is Tradition= Tariqa ?

3.I was confused that material of tradition is not the destiny by itself but it was/is to introduce to Tariqa,which a path to destiny.

I also have more questions n further one's based upon replies

kmaherali · Post by **kmaherali** » Mon Apr 06, 2015 3:15 am

nuseri wrote:To the team 'Pranalika":Ya Ali Madad.

For a while I will take my self as confused. (It is one word reply of an escapist).
I wish the well read members to clear my confusion.

1. What is exact definition of the word 'traditions' and 'tariqa' in context to Ismailism?

2. Is traditions is same as Tariqa.or is Tradition= Tariqa ?

3.I was confused that material of tradition is not the destiny by itself but it was/is to introduce to Tariqa,which a path to destiny.

I also have more questions n further one's based upon replies

MHI in his Farman has said:

"Many times I have recommended to my spiritual children that they should remember the Ginans, that they should understand the meaning of these Ginans and that they should carry these meanings in their hearts. It is most important that my spiritual children from wherever they may come should, through the ages and from generation to generation, hold to this tradition which is so special, so unique and so important to my jamat." Karachi, 16.12.1964

Below is the definition of tradition:
Theology
a doctrine believed to have divine authority though not in the scriptures, in particular.

I hope that clears your confusion.

tret · Post by **tret** » Mon Apr 06, 2015 9:47 am

kmaherali wrote:MHI in his Farman has said:

"Many times I have recommended to my spiritual children that they should remember the Ginans, that they should understand the meaning of these Ginans and that they should carry these meanings in their hearts. It is most important that my spiritual children from wherever they may come should, through the ages and from generation to generation, hold to this tradition which is so special, so unique and so important to my jamat." Karachi, 16.12.1964

Below is the definition of tradition:
Theology
a doctrine believed to have divine authority though not in the scriptures, in particular.

I hope that clears your confusion.

kmaherali - how smartly you picked the one definition of tradition that suited your position. See below the full description of tradition.

tra-di-tion
trəˈdiSH(ə)n/
noun
noun: tradition
1.
the transmission of customs or beliefs from generation to generation, or the fact of being passed on in this way.
"every shade of color is fixed by tradition and governed by religious laws"
synonyms: historical convention, unwritten law, mores; More
a long-established custom or belief that has been passed on in this way.
plural noun: traditions
"Japan's unique cultural traditions"
synonyms: custom, practice, convention, ritual, observance, way, usage, habit, institution; formal praxis
"an age-old tradition"
an artistic or literary method or style established by an artist, writer, or movement, and subsequently followed by others.
"visionary works in the tradition of William Blake"
2.
THEOLOGY
a doctrine believed to have divine authority though not in the scriptures, in particular.
(in Christianity) doctrine not explicit in the Bible but held to derive from the oral teaching of Jesus and the Apostles.
(in Judaism) an ordinance of the oral law not in the Torah but held to have been given by God to Moses.
(in Islam) a saying or act ascribed to the Prophet but not recorded in the Koran.

Tradition must not replace the Essence of the faith. Our faith must not be based on tradition, but the other way around. MHI emphasizes Jama'at to keep their tradition, so the diversity and plurality is preserved. Similar to knoja jama'at, other jama'ats from other corners of the world have other traditions. Most traditions are cultural than anything else. It's valuable to keep tradition, but our faith must not be formulated [or re-formulated] based on those traditions. Tradition must remain tradition, and must not replace the faith and doctrine of faith.

agakhani · Post by **agakhani** » Mon Apr 06, 2015 11:55 am

Tradition must not replace the Essence of the faith. Our faith must not be based on tradition, but the other way around.

Little hard to understand but I hope at least you are not emphasizing that only Central Asian tradition is the right one and others are wrong!!
Now as long as changing in ginans are concern I think MHI has never insisted to make changes in ginans.

So there is no question arise to changing in any ginans. whatever changes has been made so far is not exactly and accordingly as per the resolution passed in Paris conference.
Only one Association has made changes in ginans while others associations opted not make changes!

kmaherali · Post by **kmaherali** » Tue Apr 07, 2015 12:34 am

tret wrote:Tradition must not replace the Essence of the faith. Our faith must not be based on tradition, but the other way around. MHI emphasizes Jama'at to keep their tradition, so the diversity and plurality is preserved. Similar to knoja jama'at, other jama'ats from other corners of the world have other traditions. Most traditions are cultural than anything else. It's valuable to keep tradition, but our faith must not be formulated [or re-formulated] based on those traditions. Tradition must remain tradition, and must not replace the faith and doctrine of faith.

When we talk of Ginans as a tradition than obviously we are implying in the sense of theology. Due you think the Imam would emphasize the need to preserve them from generations to generations and from wherever if it was merely custom or cultural based? Or wouldn't there be something more substantial in them? Don't we have Farmans which state that the Ginans are the tafsir of the Qur'an? I hope you read the Farman I quoted.

tret · Post by **tret** » Tue Apr 07, 2015 8:37 am

kmaherali wrote:When we talk of Ginans as a tradition than obviously we are implying in the sense of theology. Due you think the Imam would emphasize the need to preserve them from generations to generations and from wherever if it was merely custom or cultural based? Or wouldn't there be something more substantial in them? Don't we have Farmans which state that the Ginans are the tafsir of the Qur'an? I hope you read the Farman I quoted.

How do you obviously know? Did Imam tell you that, in person? or you just assumed?

When one believes that Qur'an is corrupt, tampered and old/outdated, how come he believes that ginans are tafsir of Qur'an? Seems contradictory, doesn't it?

ismaili103 · Post by **ismaili103** » Tue Apr 07, 2015 10:52 am

tret wrote:
kmaherali wrote:When we talk of Ginans as a tradition than obviously we are implying in the sense of theology. Due you think the Imam would emphasize the need to preserve them from generations to generations and from wherever if it was merely custom or cultural based? Or wouldn't there be something more substantial in them? Don't we have Farmans which state that the Ginans are the tafsir of the Qur'an? I hope you read the Farman I quoted.
How do you obviously know? Did Imam tell you that, in person? or you just assumed?

When one believes that Qur'an is corrupt, tampered and old/outdated, how come he believes that ginans are tafsir of Qur'an? Seems contradictory, doesn't it?

Ginans are the tafseer of REAL QURAN

The statement of corrupt, tampered Usmani Quran remains rock solid .

tret · Post by **tret** » Tue Apr 07, 2015 11:07 am

ismaili103 wrote:
Ginans are the tafseer of REAL QURAN

The statement of corrupt, tampered Usmani Quran remains rock solid .

Then why do you recite the Du'a which has ayats from the 'Not real Qur'an'??? Assuming you do recite Du'a.

agakhani · Post by **agakhani** » Tue Apr 07, 2015 11:35 am

Then why do you recite the Du'a which has ayats from the 'Not real Qur'an'??? Assuming you do recite Du'a.

Since above question has been asked to Shinan but the same question you had also asked me previously so I am replying you even though it is not address to me directly!

Quran has been tampered but not the whole qurans!!! as per my understanding and study! I think those ayas has been tampered or changed which were addressed directly to H. Ali (s.a.) with a special intention and purpose!!

Now back to your question the ayas from Ismaili current dua!

1. The ayas which Ismailis reciting in their regular du'a seems authentic and unchanged.
2, Those ayas has been chosen by MSM, if that ayas were have also altered then it would not had been chosen in our dua.

fayaz006 · Post by **fayaz006** » Tue Apr 07, 2015 9:35 pm

kmaherali wrote:
nuseri wrote:To the team 'Pranalika":Ya Ali Madad.

For a while I will take my self as confused. (It is one word reply of an escapist).
I wish the well read members to clear my confusion.

"Many times I have recommended to my spiritual children that they should remember the Ginans, that they should understand the meaning of these Ginans and that they should carry these meanings in their hearts. It is most important that my spiritual children from wherever they may come should, through the ages and from generation to generation, hold to this tradition which is so special, so unique and so important to my jamat." Karachi, 16.12.1964

Below is the definition of tradition:
Theology
a doctrine believed to have divine authority though not in the scriptures, in particular.

I hope that clears your confusion.
Its a really powerful farman and i dont see the need for the farmaan to be explained any further. The Imam does not mention that the ginans are for khojas only. It is my belief that they are one of the sources that we could understand the esoteric aspects of our faith. As ive mentioned before continual argument about the immense importance of the ginans over what qadi Numan wrote or any other fatimid theologians wrote in light of farmans and other documents is intellectual dishonesty. The faman is pretty self explanatory.

I also had discussions about the changes in ginans with a family member. According to her the blame lied solely with Kamaluddin. However the jamaat in Pakistan was pretty POed to the point where there were two ginan classes. One by Kamaluddin and one by Jaffer Sadiq. Eventually the according to the family member most of the changes had to be reverted.

I also discussions with another family member who is from the northern areas of Pakistan and has primarily studied "farsi" ginans or qasidas. Even for them the status of Imam matches that of khoja jamat.

nuseri · Post by **nuseri** » Tue Apr 07, 2015 9:40 pm

Ya Ali madad:
I wish to from well read scholars.In last 57 years how many times did MHI
USE THE WORD ginan/qasida in farmans and how many time he use the word Ibadat/bandagi.

if an Imam would have made farman 400 years back observing the secular education n spiritual status of khojas then ,and the possibly two farmans a month for that SYLLABUS was warranted.

If it is once in 19 years now from MHI, A STUDY TO that effect is needed.
If one observes the ratio of farmans of Ibadat n khidmat visavis on Ginans.
the writing is on the wall what MHI wants today and not totally what past imams desired then.

kmaherali · Post by **kmaherali** » Wed Apr 08, 2015 12:56 am

tret wrote:How do you obviously know? Did Imam tell you that, in person? or you just assumed?

Ginans are intimately connected to Ismaili ritual just as Du'a and Farmans are, so from that point of view it is obvious about its theological significance. Also the Imam has equated Ginans to his Farmans.

tret wrote: When one believes that Qur'an is corrupt, tampered and old/outdated, how come he believes that ginans are tafsir of Qur'an? Seems contradictory, doesn't it?

Yes I believe that the Qur'an was tampered with given the human/political aspect of it's compilation. I have never implied therefore that it is outdated and old. It is always alive like any Divinely inspired art/tradition subject to reinterpretation.It is not contradictory, on the contrary because it was tampered with the importance of the Divinely appointed interpretor becomes even more pronounced. Hence the importance of authoritative tafsir/ta'wil without which Qur'an has limited significance in our tariqah.

kmaherali · Post by **kmaherali** » Wed Apr 08, 2015 1:18 am

nuseri wrote: If one observes the ratio of farmans of Ibadat n khidmat visavis on Ginans.
the writing is on the wall what MHI wants today and not totally what past imams desired then.

Recitation of Ginans and Qasidas are aspects of Ibadat as per Farman below.

"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."

nuseri · Post by **nuseri** » Wed Apr 08, 2015 5:15 am

To Kmaherali: Ya Ali madad.
A very valuable posting made by you on farman on inaugural of golden jubilee.He uses the word acknowledge to all our lavish spread of meal( as used as example).
But what he accept more and reward in spiritual life is said in other specific farmans.
Here he mentions of it use,help in daily material life and facing difficulties( muskil ashan).
Well keep it going.what is definition of traditions n Tariqa in IIS syllabus?

BTW ,All Jamatkhanas in India TODAY evening are celebrating with Sagdidham the visit of Noorani family to India n celebrate the award given to MHI.
I will eat one samosa (starters) each on behalf of each haqiqati member in this forum n have less of biryani (main course) n halwa (dessert).Can try to parcel dahi cachumber (salad) to one shariati in Boston.

This visit also gives the world a grand introduction of Prince Aly Mohammed as his companion.

HOWE HOWE AAJ EH RAAJ MUBARAK HOWE

www.ismaili.net

Changes in the Ginans

Our Modern Ginanic Literature

Re: Our Modern Ginanic Literature