Mawlana Hazar Imam's Key Messages on Faith and Ethics presentation

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Title: Mawlana Hazar Imam's Key Messages on Faith and Ethics

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Mawlana Hazar Imam's Key Messages onFaith and
Ethics
A presentation byKamaluddin Ali Muhammad
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Future Practice of Tariqah-1

Much work has been done, in particular by the
Institute of Ismaili Studies, to research our
diverse traditions in literature, folklore and
religious practices. My Jamats around the world
have strong sentiments on these matters. Careful
analysis has been made of the theological and
historical authenticity of our pluralistic
heritage.

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Future Practice of Tariqah-2

The same careful enquiry is being applied to
the wide body of Tafsir across the Ummah and
across time, in order to achieve a thorough
comprehension of the multiple schools of
interpretation of the Holy Quran, including
those of Fatimid times.

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Future Practice of Tariqah-3

When these endeavours will have been completed
to my satisfaction, I will make available to the
Jamat worldwide my thoughts and reflections in
regard to the future practice of the Shia Ismaili
Tariqah of Islam.
(Golden Jubilee Irshad, Aiglemont, 11-07-2007)

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Understanding of the Quran

There are thousands of interpretations
To seek correct understanding of the Quran under
the guidance of Imam
Guidance on ongoing basis
Role of intellect
Happiness from the books of Talim curriculum.
(Dar-es-salaam, Tanzania, 17-08-2007)

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Freedom of interpretation-1

"This programme is also an opportunity for
achieving insights into how the discourse of the
Quran-e-Sharif, rich in parable and allegory,
metaphor and symbol, has been an inexhaustible
well-spring of inspiration, lending itself to a
wide spectrum of interpretations.

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Freedom of interpretation-2

This freedom of interpretation is a generosity
which the Qur'an confers upon all believers,
uniting them in the conviction that All-Merciful
Allah will forgive them if they err in their
sincere attempts to understand His word.

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Freedom of interpretation-3

Happily, as a result, the Holy Book continues
to guide and illuminate the thought and conduct
of Muslims belonging to different communities of
interpretation and spiritual affiliation, from
century to century, in diverse cultural
environments.

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Freedom of interpretation-4

The Noble Quran extends its principle of
pluralism also to adherents of other faiths. It
affirms that each has a direction and path to
which they turn so that all should strive for
good works, in the belief that, wheresoever they
may be, Allah will bring them together.
(13-10-2003, London, UK)

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Qur'an on freedom of interpretation

"For each We have appointed a divine law and a
traced-out way. Had Allah willed He could have
made you one community. But that He may try you
by that which He has given you (He has made you
as you are). So vie for one another in good
works. Unto Allah you will all return, and He
will then inform you of that wherein you differ".
(548)

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True Nature of Islam (London, October 19, 2003)
Yes
No

Fluid,
Progressive
Open-ended
Intellectually informed
Spiritually inspired

Hardened,
Monolithic
Absolutist
Obscurantist

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Freedom of religion vs. freedom from religion-1

A deepening sense of spiritual commitment-and
the ethical framework that goes with it-will be a
central requirement if we are to find our way
through the minefields and the quick sands of
modern life. A strengthening of religious
institutions should be a vital part of this
process.

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Freedom of religion vs. freedom from religion-2

To be sure, freedom of religion is a critical
value in a pluralistic society. But if freedom of
religion deteriorates into freedom from
religion-then societies will find themselves lost
in a bleak and unpromising landscape-with no
compass, no roadmap and no sense of ultimate
direction.
(Evora, Portugal,12-02-2006)

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Sunless day of despair

The day we no longer know how, nor have the
time nor the faith to bow in prayer to Allah
because the human soul that He has told us is
eternal is no longer of sufficient importance to
us to be worthy of an hour of our daily working,
profit seeking time, will be a sunless day of
despair.
(Peshawar University, 30-11-1967)

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Unity and diversity of human race-1

Our spiritual understandings, like those of
your Academy, are rooted, of course, in ancient
teachings. In the case of Islam, there are two
touchstones which I have long treasured and
sought to apply. The first affirms the unity of
the human race, as expressed in the Holy Qu'ran
where God... says the following

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Unity and diversity of human race-2

O mankind! Be careful of your duty to your
Lord, Who created you from a single soul and from
it created its mate and from the twain hath
spread abroad a multitude of men and women. (41)

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Unity and diversity of human race-3

This remarkable verse speaks both of the
inherent diversity of mankind - the multitude -
and of the unity of mankind - the single soul
created by a single Creator - a spiritual legacy
which distinguishes the human race from all other
forms of life.
(Tutzing, Germany 20 May 2006 )

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Sayings of Hazrat Ali (a.s.)

No belief is like modesty and patience, no
attainment is like humility, no honour is like
knowledge, no power is like forbearance, and no
support is more reliable than consultation.
(Tutzing, Germany 20 May 2006)

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Spiritual roots of tolerance

The spiritual roots of tolerance include, it
seems to me, a respect for individual conscience
- seen as a Gift of God - as well as a posture of
religious humility before the Divine. It is by
accepting our human limits that we can come to
see The Other as a fellow seeker of truth -- and
to find common ground in our common
quest.(Tutzing, Germany 20 May 2006)

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Spirituality not escaping from world

Let me emphasize again, however, that
spirituality should not become a way of escaping
from the world but rather a way of more actively
engaging in it.
(Tutzing, Germany 20 May 2006)

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Cosmopolitan Ethic

But societies which have grown more pluralistic
in makeup, are not always growing more
pluralistic in spirit. What is needed -- all
across the world -- is a new cosmopolitan
ethic-- rooted in a strong culture of
tolerance.
(Tutzing, Germany 20 May 2006)

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Arrogance vs. humility

"In the ethical realm-as in the educational
realm-one of the great stumbling blocks is
arrogance. Even the resurgence of religious
feeling-which should be such a positive
force--can become a negative influence when it
turns into self-righteousness. All of the worlds
great religions warn against this excess-yet in
the name of those same religions too many are
tempted to play God themselves-rather than
recognizing their humility before the Divine.
(Evora, Portugal,12-02-2006)

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Personal Humility

A central element in a truly religious outlook,
it seems to me, is the quality of personal
humility-a recognition that strive as we might,
we will still fall short of our ideals, that
climb as we might, there will still be unexplored
and mysterious peaks above us. It means
recognizing our own creature hood-and thus our
human limitations. In that recognition, it seems
to me, lies our best protection against false
prophecies and divisive dogmatism.
(Evora, Portugal,12-02-2006)

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Ethics in the society-1

Let me reflect for a moment on the matter of
ethics - and the importance of ethical
commitments not only in government but throughout
society. Competent civil society is a major
contributor to development particularly where
democracies are less well established, or where
governmental efforts are inadequate.

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Ethics in the society-2

The absence of corruption or fraud in
government is not enough. Fraud in medicine,
fraud in education, fraud in financial services,
fraud in property rights, fraud in the exercise
of law enforcement or in the courts, are all
risks which can have a dramatic impact on social
progress.

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Ethics in the society-3

This is especially true in rural environments,
where fraud is often neither reported nor
corrected, but simply accepted as an inevitable
condition of life. This is why the serious and
sustained ethical formation of students and
teachers is an essential dimension of the
Academies program.
(Dhaka, Bangladesh, 22-05-08)

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