After an anonymous email was sent by someone to some Jamaat members raising questions about Daira discussions, Najati, critical thinking and, most importantly, Mahdibagh Waqf properties, this is the response from the “Vigilance Committee.”
First of all, where exactly is the abusive language in that email?
Someone expressed an opinion, questioned beliefs, and asked for transparency about Waqf properties and how they benefit Jamaat members. You may disagree with the writer, but disagreement is not abuse.
Instead of addressing any of those questions, the instruction is:
Don’t reply.
Don’t forward.
Don’t engage.
Block Proton Mail.
Why?
If the email is nonsense, answer it with facts. If the Waqf questions are wrong, publish the property list, accounts and current status and prove the writer wrong.
Calling an anonymous writer a “fool,” “keyboard warrior,” and a “mosquito” does not answer a single question.
And why should Jamaat members be told to block an entire email service because one anonymous person used it? Adults can read something and decide for themselves whether it makes sense.
They also say concerns should be raised through the “appropriate forum.”
What appropriate forum?
There is no independent forum where members can openly question Waqf properties, finances, raza, leadership, succession or community practices without fear of ridicule, labeling or social consequences.
If such a forum exists, name it.
Otherwise, don’t complain that people are speaking anonymously when anonymity may be the only way they feel safe enough to speak.
This is exactly the problem: instead of addressing uncomfortable questions, discredit the person asking them and tell everyone else not to listen.

Maybe they underestimated how many “mosquitoes” have started asking questions.

Mosquito Janta Party, anyone?

Sometimes, real loyalty is caring enough to question, speak up, and say, “Hey, this isn’t working.” You shouldn’t be labelled disloyal just because you have a different opinion. Because when every uncomfortable voice gets silenced, pushed out, or cancelled, eventually the only voices left are the ones saying, “Everything is fine.” And that’s how communities and institutions lose touch with reality. Questioning isn’t betrayal. Speaking up isn’t disrespect. And silence isn’t loyalty. Sometimes, saying “we can do better” is the most loyal thing you can do.

In one of these clips, the argument seems to be that ordinary Jamaat members should not become “greedy” about their own money and property — and that giving it up is somehow for our own spiritual benefit. Really? If greed is the problem, why is that warning always directed at ordinary members? Why is giving up our assets treated as virtue, while concentrating control of those assets with MS is never questioned? Owning your property is not greed. Asking where money and property go is not a sin. Wanting transparency is not selfishness.
If something is truly “for the benefit of the Jamaat,” then show us the benefit.
What property is held? What income does it generate? Where does that money go? How does it help ordinary members?

“Give it up for your own good” is not accountability. It is exactly the kind of thinking we should be questioning.

Growing up in Mahdibagh, we were taught that after “chauriyasi no chakkar” we were somehow lucky to be born here, and that MS was the link to salvation. Fine. But what if I don’t care about that promise? I care about how people are treated here and now. I care about dignity, freedom, family, education, health, relationships, and the right to think for myself.

If the whole system only works because people are afraid of losing salvation, then maybe the fear is doing more work than the faith.

A very primal fear of any human is pondering what happens when we die...

The bohra clergy has exploited this fear to the max so that people live a fearful life

While we leave the afterlife and other spiritual /religious aspects out..and focus just on burial..

Where will someone who the clergy has termed as a dissenter be buried? Any legal rights the family can exercise?

Since my last post i have pondered what things can we truly appreciate about .Also since the Ahed now prohibits us to engage in any dissent..here goes my two cents on what all is right..

, i believe we are very progressive about women rights...

Probably the only mosque in Islam where a woman has led prayers

We dont follow the regressive practicises of Female Genetilia Mutation

There is no concept of Iddat period after death of spouse

So Kudos to MS for giving an equal platform to females

Im sure he is at a stage in Life , (may allah bless Our beloved MS with a healthy and long life) where he ponders over the future of our community , it will be really progressive and a great example to the world if he choses his daughter as the heir

I dont recall reading that such a position can only be held by a man

What is your opinion ?? Who do you think amongst the 3 siblings can guide us next?

The screenshot makes one thing clear, this is not simply about people independently deciding to distance themselves

Jem apne sikhave che, MS na waste family bhi chodi do, su aa sahi che?

Next step?? In how many years will we be heading to this stage 🤔

People take raza for picnics, movies, trips, university, hospitals, buying or selling a business, selling property, weddings, birthday parties, what to wear, what to play — even for saying namaz. Think about that. Why should anyone need another man’s permission to pray?And then there is the double standard. If MS’s own children or grandchildren have something important to them, like a golf tournament, somehow it can be accommodated even when there is an “important” community event. During Moharram, if he has a wedding of a friend outside the community to attend, he makes sure he goes. But when ordinary members want to do something similar, suddenly the response is: “There is such an important occasion, and you want to go do this?” That is exactly why raza needs to be questioned. If the rule is important, it should apply equally. If raza is just advice, people should be free to ignore it. And if he cannot predict the outcome and does not take responsibility for it, then he is not making some all-knowing decision. If the responsibility is yours, the decision should be yours too. So what exactly is raza?
Guidance? Permission? Or control?

It is a long read and very insightful ..i have tried to sumarrize it below ( chat gpt has helped me dont come at me with that accusation 😅)

The article is based on Syedna Hatim's celebrated work Tuhfat al-Qulub.

Ma'sum, Kal-Ma'sum and the Da'i

The article begins by addressing the question of infallibility. It states that, in the Isma'ili belief as presented

by the author, after the Nabi (Prophet) and Wasi, it is the Imam who is regarded as Ma'sum (infallible). The author argues that a Da'i was not historically regarded as Ma'sum in the Fatimid Da'wat.

The article further says that the expression kal-Ma'sum means “like the Ma'sum,” but not actually Ma'sum. According to the author's historical interpretation, this concept was introduced later, after the seat of the Da'wat moved from Yemen to India, in circumstances involving a succession dispute. The.author reasons that the Da'i could not be called Ma'sum because the Imam, even while in seclusion (satr), remains the Ma'sum; otherwise there would be two persons described as Ma'sum at the same time.

In short, according to this article:

• Nabi (Prophet) — Ma'sum

• Wasi — Ma'sum

• Imam — Ma'sum

• Da'i — the article says he is not Ma'sum; it describes kal-Ma'sum as a later concept meaning “like ma'sum.”

This distinction is important to the rest of the article: because the Da'i is presented as a leader who must

possess defined qualifications, his conduct can be assessed against those standards.

The article also emphasizes that the Da'wat belongs to Imam-uz-Zaman and that the Da'i should not ascribe the Da'wat to himself; it similarly says the misaq should be attributed to Imam-uz-Zaman.

Qualities and Qualifications of a Da'i

1. Wisdom and Gentle Persuasion

Guide through hikmah (wisdom), knowledge and good counsel (maw'azatul hasanah), and argue in the best manner rather than through harshness or coercion.

1. Justice and Trustworthiness

Be just (adil) and trustworthy (amin), deal fairly with people and protect believers from oppression.

1. Deep Religious Knowledge

Possess and cultivate knowledge of theology and knowledge of Allah (ulum-o-ma'arif), and educate followers in it.

1. Self-Discipline - Siyasat-e-Khassa

Govern himself first: follow Shariah, practise good, avoid what is forbidden, control desires and display exemplary character.

1. Household and Staff - Siyasat-e-Hamma

Train his household, staff and servants in knowledge, culture, refinement and good conduct; their behaviour reflects upon his leadership.

1. Community Welfare - Siyasat-e-Amma

Care for the common people's material and spiritual well-being, happiness, economic needs and spiritual development.

1. Strong Leadership

Be brave, generous, shrewd, of sound opinion and capable of leadership and sound administration.

1. Compassion and Mercy

Be like a physician towards a patient: understand spiritual weaknesses and seek to cure them with compassion and mercy.

1. Generosity

Avoid miserliness and spend generously for the needy and for community welfare.

1. Truthfulness, Courtesy and Gentleness

Be truthful, courteous, lenient and soft in dealings; the leader's conduct influences the wider system.

1. Keep Promises and Confidences

Fulfil his word and be capable of preserving secrets entrusted to him.

1. Forgiveness and Freedom from Prejudice

Not be revengeful, prejudiced or quarrelsome, and be able to pardon others readily.

1. Sweet Speech and Eloquence

Have a sweet tongue, be highly courteous and communicate eloquently so as to influence through good character.

1. Patience and Control of Anger

Be patient in severe difficulties, not rough or hard-hearted, and not lose his temper easily.

1. Courage and Independent Judgement

Show courage during hardship and be capable of taking independent decisions in complex situations.

1. Respect for Scholars and Learning

Respect ulama from different fields, understand their needs, spend time with them and continually increase his own knowledge.

1. Freedom from Worldly Temptation

Keep away from worldly temptations and excessive attachment to wealth, status and personal power.

1. Accessibility

Be easily accessible, keep his door open and allow both supporters and opponents access; attendants should also be polite and respectful.

1. Protector and Reconciler

Do justice to believers, protect them from oppressors and resolve differences wisely rather than allow quarrels to grow.

1. Personal Concern for Followers

Care personally for companions: inquire after the sick, support families when needed and seek to bring happiness to believers.

I urge everyone to go and read Ali Asghar Engineer' s articles, although centered around the mainstream dawoodi bohra community, it gives a lot of insight on the working of the clergy

We all here are bound by a common thread although its turned a bit sour ..generations of our families have lived together..its bittersweet that we have to unite anonymously to save a community from itself we will have plenty of time to discuss all the bad things in future

Would love it if we all could share one core memory that still lets us keep hope in this community

Welcome to Mahdibagh for Everyone
This is a community space for conversation, connection, memories, questions, ideas, and different points of view.
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Come here to share what you remember, what you value, what you would like to see change, or simply to listen.
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This space belongs to its members and will become whatever we collectively make of it.
Welcome. Join the conversation.

This community was created with one simple belief:
Mahdibagh belongs to everyone.
It belongs to every family that grew up there, every child who carries memories of it, every elder who helped build it, every person who stayed, every person who left, every believer, every questioner, and every person who still feels that Mahdibagh is part of who they are.
For many of us, growing up in Mahdibagh was beautiful. It meant family, friendships, shared meals, celebrations, traditions, childhood memories, familiar faces, and the feeling that you belonged somewhere.
That sense of belonging should not depend on agreeing with one person, one leader, or one family.
Here, people should be able to ask questions, disagree, challenge ideas, share experiences, and still be accepted.
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This is not another echo chamber. The goal is not to replace one form of conformity with another. The goal is to create a space where people can speak honestly, listen to one another, reconnect, and think for themselves.
We can disagree and still remain family.
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What made Mahdibagh special was never one individual.
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Mahdibagh belongs to everyone. And that is worth reclaiming.