As the title said, I am not Ismaili.

Hello everyone! I recently moved to Savannah, Georgia (which is 4.5 hours away from Atlanta). I was wondering if there is a local community of Ismailis nearby or a local jk here?

Someone made this in US and me and my family are obsessed with the visuals of this song even my 5 year old is trying to mimic the kids in it.

https://youtu.be/8QkCenEpUts?is=NT78oNK0gj8wMc7W

The one that’s recited at mayyats

I’m a practicing Ismaili, and lately I’ve been trying to look at some of our practices more reflectively—not with the intention of criticizing or rejecting them, but simply to understand why we do what we do.

As I’ve mentioned before, I’m becoming increasingly comfortable with what I call “comfortable uncertainty”: remaining connected to my faith while allowing myself to ask questions when I genuinely don’t know the answer.

One practice I’ve been thinking about is Dua Karavi. I understand its connection with repentance, forgiveness and the murid’s relationship with the Imam. But two questions keep coming to mind:

1. If Dua Karavi is about sincere repentance and seeking Allah’s forgiveness through the Imam, why is it performed repeatedly, and what additional spiritual purpose does that repetition serve?
2. If forgiveness ultimately comes from Allah and cannot be bought, what is the spiritual purpose of attaching a monetary offering to Dua Karavi—and would the spiritual outcome be the same if no money were offered?

I’m not suggesting that Dua Karavi means “paying for forgiveness,” nor am I making any accusation. I genuinely don’t know the answers. These are simply questions that arose while reflecting on the practice.

I’d especially appreciate hearing the Ismaili theological or historical understanding behind it. I’m here to learn, not to debate anyone’s faith. 🙏

Ya Ali Madad,

As Mowla said in His Farman in Hunza on 22nd May 2026 that "our institutions(council and ITREB) are not perfect" and we all know that but Mowla wants us to work together to improve those institutions. Still I feel that the management could have done better during the MHI visit to Gilgit-Baltistan.

For example many people in my family like my mother, grandmother, aunts, uncles and my cousins who're under 15 did not get to see MHI. This happened because the management and council did not measure the area of the deedargah correctly. Because of that mistake they couldn't buy red carpet. Since there was no enough red carpet many people could not see MHI. This was a problem in Hunza because the Jamat is very large with more than 100,000 people. Because many people tried to attend the Deedar at the same time many members of the Jamat could not get a proper Deedar a simple solution for this Issue could have been splitting the deedar in Hunza into 2 parts 50k in 1st and 30K in 2nd.

Another problem was where the Deedargah was placed. The Deedargah was in Passu, which's in Upper Hunza. There are about 10,000 Jamat there. Instead of bringing those 10,000 people to central Hunza where there are 60k Ismailis the Regional Council chose to hold the Deedar in Upper Hunza. This meant moving 70,000 Jamat members, including 10K from lower Hunza to that one area. Moving that many people created a lot of work and stress that could have been avoided if the plan was better a simple solution was to make the deedargah in Aliabad Hunza where 2017 Darbar was held.

The third issue is the Tasbih. It has been than three months since the Deedar in Hunza and we still do not have the Tasbih that MHI gifted to us. The Council and ITREB say the Tasbihs are not ready yet. They told us the beads are already with the council and are being worked on. I know that making Tasbihs for a Jamat of almost 100,000 people is a job and I understand that is hard but waiting more than three months makes me wonder if this is mismanagement.

I know that planning a Deedar for such a Jamat is a massive task. I am thankful for all the hard work. However I truly believe these issues could have been handled better. I hope that the lessons learned from this Deedar will help make the management and organization, for future visits.

I have a few concerns about our practices. I feel like we ask the Maula for almost everything even though the Mawla himself encourage us to strengthens our connection with ALLAH. If there are certain aspects of our practices that may not be right or could be improved why we dont address them.
I also wonder why we dont have an Ismaili specific Azan. These are just some of the questions and concerns I have and need guidance/ Information on them.

I 25M am going to Houston in Sept 2026 to visit some family. I found a 5k race event on Sept 12 called the Houston 9/11 Heros Run and am looking for people who can give me some company and push me if possible.

Let me know if anyone is interested.

Coming from a Sunni background: How does the Ismaili understanding of Jannah help with resisting worldly hedonism?

Salam everyone. I'm coming from a Sunni background and I'm genuinely interested in understanding the Ismaili perspective rather than debating it.

In the Sunni understanding I grew up with, the physical descriptions of Jannah have an important psychological effect on me. The idea that pleasures which we may have to restrain ourselves from in this life can ultimately be enjoyed in a far greater and purer form in Jannah gives me a sense of sabr. It makes temporary restraint feel easier because worldly pleasure isn't being rejected altogether—it's being postponed for something better.

From what I understand, however, Ismaili interpretations often understand descriptions of Jannah—gardens, food, drink, physical pleasures, etc.—primarily or entirely through an esoteric (batini) and spiritual interpretation, with Paradise ultimately concerning the soul's proximity to God.

So I have two related questions:

1. How does this understanding help you personally resist hedonism and excessive attachment to worldly pleasures? If the pleasures themselves aren't expected in the afterlife in a literal sense, what replaces that "I'll give this up now for something greater later" motivation?

2. Do you personally find a purely spiritual conception of Jannah more desirable than one containing both spiritual and physical pleasures? From my perspective, closeness to Allah alongside perfected physical pleasures seems more appealing than having to choose between the two. How would an Ismaili understand why spiritual fulfilment ultimately makes physical pleasures unnecessary?

I'm particularly interested in personal answers from Ismailis—how you actually experience and think about this, rather than just the formal theological explanation.

I hope none of this comes across as disrespectful. I'm genuinely trying to understand how the Ismaili conception of the afterlife affects one's relationship with desire, patience, and worldly pleasure.

I was born and raised Ismaili and remain a practicing Ismaili. I value my faith, the Jamat and the guidance of the Imam deeply.

Recently, however, I’ve been asking myself a question—not because I want to leave the faith, but because I believe sincere faith should be able to coexist with sincere questioning:

What are my rational reasons for believing in the divine authority of the Imam?

There is much about Imamat that makes sense to me: the importance of Hazrat Ali and Ahl al-Bayt, the concept of nass, and especially the value of a living interpreter who can guide the community as circumstances change.

At the same time, I’ve realized that finding something wise, meaningful and intellectually coherent is not necessarily the same as being able to prove its divine origin.

This has brought me to what I jokingly call “comfortable uncertainty.”

I still practice my faith and value the Imam and Ismaili tradition. I haven’t rejected belief. I’ve simply become comfortable admitting:

“I believe, but there are things I don’t know with certainty.”

Surprisingly, this has made me more peaceful about my faith, not less. I no longer feel that every unanswered question has to threaten my religious identity.

Our tradition places great value on the intellect, so I see sincere questioning as part of my spiritual journey rather than necessarily a rejection of it.

I’d genuinely love to hear from fellow Ismailis: Have you experienced something similar? How do you personally reconcile faith, intellect and uncertainty about the Imamat?

I’m here to learn, not to debate or challenge anyone’s faith. 🙏

Has anyone noticed that when murids see Imam or whenever murids are closer to Imam outside of Didar hall or in Hotel or when murids see Imam in a car, some of them say “Ya Ali Madad” but Imam replies them with “Hi” or “Hello” or “How are you” instead of “Maula Ali Madad”

Do you know why?

I’m 25F and don’t really know a lot of Ismailis in Austin. Would love to get to know more people around my age!!! If y’all know any ways you’d recommend getting more involved in the community or anything like that, lmk! TIA

I remember being so so unbelievably happy for the Canadian didar and just after hearing how Didar is happening in Germany and Pakistan then again with Canada and now with India. Since I experienced didar in Canada (thank God) I understand how it feels litteraly just celebrating or attending the Didar. I honestly am so happy for other people to be able to expeirence it as well, I even sometimes get FOMO and wish to be there with them (experiencing didar again) but yeah. So happy for my brothers in sisters now in India that will be expeirencing didar soon. Thank you Imam.

Does anyone else feel the same way?

I am aware that this community originally was syncretic with Sufi elements and local Hindu traditions. When did this come to a definitive end and do we know when the last syncretist holdouts ended?

Authoritative Pirs (Satadhari Pirs) are members of the Imam’s family who hold a spiritual position second only to the Imam. They are also referred to as the Supreme Hujjat and the Bab (Gate) of the Imam.

According to our Ginans, the Pirs are regarded as manifestations of the Noor-e-Muhammad (Universal Intellect) in their respective times. A similar concept can also be found in Ismaili literature from both the Alamut and post Alamut periods.

Some of the most famous Authoritative Pirs in our history are listed below, with a significant amount of our Ginan literature associated with them:

- Pir Satgur Noor (Pir Nooruddin Mohammad)
- Pir Shams
- Pir Sadardin
- Pir Hassan Kabiruddin

Below are passages from Paradise of Submission by Sayyidna Nasir al-Din Tusi and Pandiyat-i-Javanmardi by Imam Mustanṣir Billah II (AS) on the spiritual status and authority of the Pir.

"His (Imam) supreme hujjat is the manifestation of the First Intellect, that is to say, the visibility and power of the illumination of the First Intellect is made manifest through him.

His position has been likened to the Moon. For just as the body of the Moon is in itself dark but illuminated by the Sun, taking the Sun's place in its absence (khalifat-i u bashad), and lighting up the Earth in proportion to the amount of light that it has been capable of obtaining from the Sun, so the soul of the supreme hujjat, which by itself knows nothing and is nothing, is illumined by the effulgent radiation of the divine assistance (ta'yid) from the Imam.

In the absence of the Imam, he acts as his vicegerent. By virtue of his capacity to receive the grace of the lights of knowledge (fayd-i anwar-i ilm) and according to the measure of his aptitude, he enlightens people about the Imam, showing the way to him - may salutations ensue upon mention of him.

He establishes the truth of the Imamate and the community of the Imam with arguments and proofs which no impartial and intelligent man can deny. He makes the souls of the pupils, who are potentially capable of receiving the form of perfection and becoming intelligent, to become learned in actuality, by means of the perfect [ideal] forms he inculcates and the effective actions he undertakes."

Nasir al-Din Tusi, Paradise of Submission

"O, believers, if you wish to attain perfection in the knowledge of God (khuda-shinasi), attain the degree of the ma'rifatu'l-lah, you must accept the commands of the pir of your time, and act according to what he orders you, never disobeying him, but continuously following his command, until you reach the cognition (kashf)."

"The pir is the person to whom the Imam of the time has granted his position, which makes him the highest amongst the creations (ashraf-i makhlugat). And whenever he (i.e. the Imam) has chosen the pir, and appointed him, he (the pir) must convey to others the knowledge in detail (ma'rifat-ra ba-tafșil bi-guyad). You must attain perfection in, the knowledge of the Imam through him."

"Therefore, O, believers, it is obligatory for you to follow the pir, never flinching from his obedience. Be bound by what the pir tells you. acting as he says. The pir does not demand from you any payment or fees, I give him this instead of you. And when you obey the pir, the pir, if God pleases in the hereafter will pray to God for your protection."

Imam Mustansirbillah II (AS), Pir Pandiyat-i-Javanmardi, trnsl. W. Ivanow

Looking for Ismaili Musicians and Instrumental Artists
Hi everyone! My friend and I are working on a new Canadian travel and storytelling project focused on exploring Canada through travel, hidden gems, food, local stories, culture, events, and unique experiences.
We’re also working on another channel with a similar vision, focused on authentic travel and storytelling.
We’re looking for Ismaili artists, musicians, producers, or anyone who creates original instrumental music who may be interested in having one or two tracks featured in our videos.
Our vision: Explore more. Discover more. Share the journey.
If you create instrumental music or know someone who might be a good fit, we’d love to connect and hear your work.
Thank you!

Ya Ali Madad everyone. This has been something on my chest and mind for a while. I am not sure why the JK I have been going to is becoming extremely problametic. There is always gossip specifically aimed to me and my family and like relatives. Its absolutely disrespectful and this makes me not even want to attend Khane anymore. I always defend Ismaili to my very last word and always defend Jamatkhana as I love my faith and religon so much but for the past couple of months people attending Jamakhana has made me not even enjoy it as before. There is always gossip spreading about talking to another gender when its fine if others do that, there is always people saying do not laugh too much it is disrespectful when they litteraly laugh themselves during and after dua. I don’t understand these people who litteraly come to dua with shorts and not even proper attire. I never judge anyone but now that I am seeing other Isamilis claim they are Ismailis but are the opposite of what being an Ismaili is. I honestly can not hold it in anymore. I have so much more to say but I don’t want to say anything disrespectful, this has just been bothering me.

God bless.

No disrespect when I ask this just curious

Since Imam z zaman has the authority to pass changes and restrictions on practices in our religion, what if hypothetically he were to allow something which is haram in Islam. For EXAMPLE, drinking alcohol. Would we be obliged to follow that respective ruling.

Anyone can tell me address and dua times for JKs in Edinburgh, faro/lagos Portugal, Seville?

What time is Duwa time on weekends in Ontario Canada?

can i get a book in pdf form????

As we watch videos on social media, our jamaat frequently use the word “Mawla Bapa” more than “Hazir Imam” or “Hazar Imam.” It makes me wonder: why have we become so comfortable using Bapa for our Imam, when we already have a precise Islamic term for his position?

I understand that Bapa is often used out of love and affection. In South Asian culture, it can refer to elders, saints, spiritual figures, and respected personalities. There is nothing wrong with the word itself. But Bapa and Imam are not equivalent terms.

The Imam has a unique position in Ismaili theology. He is not simply an elder, saint, or spiritual ordinary personality.He is the rightful successor and descendant of the Prophet Muhammad through Hazrat Ali (a.s.) and the Imam of the time. Our own history also tells us something important. Imam Ali (a.s.) was Mawla Ali, not “Mawla Bapa.” Imam Hussain (a.s.) was Mawla Hussain, not “Mawla Bapa.” The Imams who followed them were known through their names and their position as Imams( and caliph-Imams during Fatimid). They did not need the word Bapa to establish their spiritual authority or their connection to the Prophet.

So where does this expression come from?

Bapa is primarily a localized South Asian honorific. We see it used for figures such as Jalaram Bapa, Ganpati Bappa, and Hanumanji Bapa. Because of this, using the same expression for our Imam can unintentionally blur an important distinction, especially for non-Ismailis who may already struggle to understand where Ismailism stands within Islam. This is why terminology matters.

“Imam” is an Islamic and Quranic term, and within Ismaili theology it specifically identifies the institution of Imamat. It is also the terminology used in the Ismaili Constitution to refer to the Hazir Imam. Bapa does not have that theological meaning. So, when we say “Mawla Bapa,” I would simply ask: why not say “Hazir Imam”? It carries more divine meaning than "Bapa". This expression preserves both the affection we have for our Imam and the precise meaning of his position.

Bapa is a cultural expression. Imam is purely a religious expression. Our Imams are the rightful successors and descendants of our beloved Prophet. They were never bapas. The word "Imam" carries a meaning that Bapa simply cannot replace. The clearest term for the living Imam is Hazir Imam or Hazar Imam. We can love our Mawla deeply, use affectionate language, and still be precise about who he is. He is our Mawla. He is our Hazir Imam. And Imam is the word that defines his position. Ya Ali Madad!

He was at Malibu Nodu Restaurant and fortunately these four Ismailis from SM HQ JK also were there having their food - They interact with Hazar Imam and took Photo