AN INTERPRETATION OF GAT PAAT CEREMONY
1. INTRODUCTION
Gat Paat ceremony is one of the most important and most recurring ceremonies that we perform in our Tariqah. It is established everyday in the mornings, on Fridays in the evenings and on special occasions such as Imammat Day, Salegrah Mubarak etc. Peer Sadardeen in the original Gat Paat Dua gives the story of creation. Therefore the ceremony in a way symbolizes the re-enactment of the cosmic drama involving creation through the original command (amr) resulting in a hierarchical metaphysical structure mirrored in the corresponding hierarchical structure in the world of religion through which the teachings are propagated to the people. These hierarchical structures should not be regarded in a literal sense but rather as metaphorical expressions of the interrelationship between the various concepts that are brought into play. When we examine the Ginans that are recited during the ceremony, there is an emphasis on the recognition of the Imam through whom salvation or resurrection of the soul is achieved, the purpose of life and the awareness of the ethics that go along with that recognition. There is also an awareness that the angels or spirits are with you at the time of the ceremony and who will guide and protect you.
If we examine history, we will realize that the periods of civilisation or real progress came about when there was a genuine intention of the underlying populations to seek a higher life through personal search which found expression in ethics, works of art, scientific and philosophic works and other cultural pursuits. Gat Paat ceremony in this respect does symbolize creation in the sense that it facilitates the tranformation of individual souls through awareness of a higher purpose and the reinforcement of ethics which are so important for the well being of our universe.
The following is an attempt at an interpretation of Gat Paat ceremony. It is by no means authoritative or complete. It has helped me a great deal to understand the purpose behind all the objects used and actions performed. It is only tentative and I am hoping that it will provide others with some tools to understand and interprete the ceremony. I am also hoping that through this forum others with different insights or information will be able to share them here so as to improve this version. In particular, I would like to see the old Ghat Paat Dua by Peer Sadardeen which I am told contains the story of creation and hopefully will shed more light into this subject.The backbone of this information is derived from an article by Abdul Aziz Shamshu Din entitled: "A Possible Meaning of Abe-Shafa - An Interpretation of the Ceremony of Abe-Shafa in the Light of Ismailian Tradition", which I found very interesting and illuminative.
2. SYMBOLISM OF THE VARIOUS OBJECTS USED IN THE CEREMONY
A. THE PAAT
It symbolizes the domain of religion which encompasses the cosmic drama in which various characters (represented by the utensils) interplay to maintain and sustain the cosmos. The Paat is normally white or covered with white cloth. This symbolizes the religion of purity and excellence - excludes the existence of doubts which are caused by profane thinking and impurities.
B. KUMB
Represents divine epiphany (embodiment of the Divine). The technical term for it is 'Mazhar'. From the point of view of the establishment of religion, it represents the Law Giver - Nur-e-Nabuwwah (Light of Prophethood). Kumb placed on a plate signifies stability and immutability of the first intellect - Divine intellect.
C. THE LARGE PYALI (MUG)
Represents the wasi - a successor to the Prophet who guides and leads the interpretattion of the Law. In this case it refers to the Imam.
From the Zaheri point of view the Imam is regarded lower than the Prophet, but from the Batin, it is the other way around. i.e. the Prophet guides people towards the Imam.
D. PYALIS
Represent the dignitaries of the Prophet or the Imam who help in spreading the dawa. They comprise the sacred hierarchy - hudud.
The relationship between the large pyaali (mug), kumbh and small pyaalis can be interpreted as the Imam represented by the large pyaali (mug) issuing a command (bol) to the Pir symbolized by kumbh who in turn dilutes the command and gives a Farman to the murids symbolized by small pyaalis. Hence we have the expression 'Imam nu bol Pir nu Vachan'
meaning 'the command is from the Imam and the Farman is from the Pir'.
Dual Nature
1. Pertaining to the physical world or terrestrial domain. They include the Prophet, the Imam and the 8 dais.
2. Pertaining to the world of intelligences, i.e., the celestial domain including the 10 intellects.
The hierarchy in the physical world of religion is mirrored in the hierarchy in the world of intelligencies and hence the physical world of religion is linked to the world of intelligences. The Prophet being the universal intellect and his wasi being the first intellect followed by eight intellects represented by the dais in the religious system of hierarchy.
E. BIG PITCHER - Separate from the Paat. It symbolizes pure Being, separate from creation. It is aloof, inaccessible and a source of creation and gnosis. It is unidentifiable, unknowable and beyond the reach of human comprehension. It keeps everything alive and is present in all yet transcends all.
F. WATER - Symbolises pure original substance from which the universe came into being and still continues to draw it's existence.
G. 2 PLATES
Symbolic of two kinds of cycles (dawr) in Ismaili cosmogony (pertaining to the study of universe).
1. Dawr al- Satr (Cycle of concealment). This is the period when the knowledge of the esoteric sciences are hidden from the general masses.
2. Dawr al - Kashf (Cycle of manifestattion). Esoteric sciences available to all.
3. SIGNIFICANCE OF THE VARIOUS ACTS PERFORMED DURING THE CEREMONY.
A. GHAT PAAT STHAPANJI DUA
This signifies the proclamation of a new cycle. Establishment of a new system of beliefs superseding the previous ones. Hence we have the recitation of Suratal Fateha (the opening chapter) of the Holy Quran to correspond to the begining of a new cycle of beliefs.
B. WASHING OF THE UTENSILS
This symbolizes clearing of the old concepts held by the various characters involved, i.e., purification of the medium through which the source of life and knowledge flows.
C. PASSING OF THE UTENSILS OVER INCENSE
Symbolizes the 'Presence' or awakening of conciousness of the purified persons of the dawa. Fragrance of the incense symbolizes divine grace - it is only through the divine grace that the souls are elevated. it is through this grace that they guide and lead the people. The spread of the fragrance symobolizes all pervading grace which sustains the universe. Exalted and lofty nature of this grace is reflected in the vertical movement of the fragrance.
D. OFFERING OF OBLIGATORY PRAYER - DUA
Symbolizes that the new cycle established must be practised. Dua is the basis of our Sharia without which higher understanding or teachings are not accessible.
E.DRINKING OF ABE SAFA
Symbolic of the beginning of the process of inner teaching and the chosen being initiated into the spiritual truths.
F. GAT PAAT UTHAPANJI
Signifies completion of the teaching of the recognition of the Imam and the beginning of the ascent to the spiritual world. Hence we have a prayer for seeking help and assistance for this journey. i.e. Allahuma Ya Mowlana minka maddadi wa
alayaka mutamadi...
G. GAT PAAT QAYAM KARANJI
Symbolizes final establishment, realisation of Allah or completion of the journey of the soul. End of the cycle.
This is represented by a life of total submission to the will of God. Hence we have a prayer which affirms that the Imam is the strength, support and reliance of the momin, i.e. Ya Imame Zaman Ya Mowlana anta Quwwati wa Anta Sanadi...
H. - The continuous pouring of water from the pitcher to the kumb symbolises that creation is continuous. The technical term for the flow of Divine substance is fayd.
4. SYMBOLISM OF SUKREET AND IT'S INGREDIENTS
The following verse of the Ginan: "Sami raajo more manathi na veesarejee" explains the symbolism of Sukreet.
ejee kheer ne khaa(n)dd garath amarat bhojan veeraa
shaah tanne mukh daiyaa(n) hojire bhaiyaa....................6
O momins: Brothers submit rice pudding, sugar, ghee, water
and wheat at the mouth of the Lord, O dear brothers.
[All the above represent the ingredients of sukreet(good deeds).
The symbolic significance of each ingredient is:
a) kheer - milk symbolizes 'zikr' which is prayer and remembrance
of the Lord. Just as milk is a nourishing and health giving food for
our body, so is 'zikr' the real food for the soul which nourishes
and enables it to grow into God.
b) khaand - sugar symbolizes 'Sat' the Truth which is always sweet
(to the Lord although bitter to us) hence is compared to sugar.
c) grath - 'ghee' symbolises 'Imaan' , faith under all circumstances.
'Ghee' in a vessel will always remain 'ghee' no matter how much it
is heated hence it symbolizes steadfastness in faith.
d) amrat - 'nectar', 'aab-e-shafa' symbolizes smooth flow of knowledge and wisdom
without which virtue is impossible. It can also signify purity of heart and mind.
e) bhojan - wheat symbolizes 'khamiyaa', tolerance by virtue of it's ability
to withstand great physical stress upon it in the process of it's transformation
from grain into flour. It retains all it's properties of food inspite of being
crushed between the grinding stones.]
An Interpretation of the Ghat Paat Ceremony
An Interpretation of the Ghat Paat Ceremony
Last edited by kmaherali on Mon Feb 06, 2006 11:38 am, edited 1 time in total.
D. OFFERING OF OBLIGATORY PRAYER - DUA(Revision)
As I mentioned in the introduction, this attempt is only tentative. I have already felt the need to make a revision as under.
D. OFFERING OF OBLIGATORY PRAYER - DUA
Symbolizes that the new cycle established must be practised. Dua is the basis of our Sharia without which higher understanding or teachings are not accessible. The pouring of Abe-Safaa from the Kumb into the pyalis in the middle of the 5th part of Dua can symbolize that the higher teachings are only available after the performance of the Sharia in the context of non betrayal of Allah, His Apostle and the trusts as alluded in the beginning of the 5th part of the Dua. In other words, the reward for Firman Bardari is knowledge and wisdom symbolized by the pouring of Abe-Safaa which leads to tranformation or resurrection of the soul. This is notion is also echoed in the following verse of the Ginan: "Aye raheman raheman".
aae rahem rahemaan, ab to rahem karoge
ejee tan man dhan guruku(n) arapann kije
to ginaane ginaane ginaan...ab to............................1
Should mercy touch You, Kindly Lord,
Will You now mercy show?
If I submit my body, heart, and wealth to the Guide,
His knowledge helps me know more and more(leading to the ultimate knowledge of the truth).
D. OFFERING OF OBLIGATORY PRAYER - DUA
Symbolizes that the new cycle established must be practised. Dua is the basis of our Sharia without which higher understanding or teachings are not accessible. The pouring of Abe-Safaa from the Kumb into the pyalis in the middle of the 5th part of Dua can symbolize that the higher teachings are only available after the performance of the Sharia in the context of non betrayal of Allah, His Apostle and the trusts as alluded in the beginning of the 5th part of the Dua. In other words, the reward for Firman Bardari is knowledge and wisdom symbolized by the pouring of Abe-Safaa which leads to tranformation or resurrection of the soul. This is notion is also echoed in the following verse of the Ginan: "Aye raheman raheman".
aae rahem rahemaan, ab to rahem karoge
ejee tan man dhan guruku(n) arapann kije
to ginaane ginaane ginaan...ab to............................1
Should mercy touch You, Kindly Lord,
Will You now mercy show?
If I submit my body, heart, and wealth to the Guide,
His knowledge helps me know more and more(leading to the ultimate knowledge of the truth).
Symbolism of The Lamp
The following is the symbolism of the lamp.
H. THE LAMP
The lamp is turned on at the beginning and turned off at the end of the ceremony. This symbolizes the omnipresence of the NOOR of ALLAH in this re-enactment of the cosmic drama. As mentioned in the Quran, Allah is the light of the heavens and the earth. In his memoirs, Mowlana Sultan Muhammad Shah states: "God supports and sustains all existence at every moment by His will and His thought. Outside His will, outside His thought, all is nothing, even the things which seem to us absolutely self evident such as space and time."
H. THE LAMP
The lamp is turned on at the beginning and turned off at the end of the ceremony. This symbolizes the omnipresence of the NOOR of ALLAH in this re-enactment of the cosmic drama. As mentioned in the Quran, Allah is the light of the heavens and the earth. In his memoirs, Mowlana Sultan Muhammad Shah states: "God supports and sustains all existence at every moment by His will and His thought. Outside His will, outside His thought, all is nothing, even the things which seem to us absolutely self evident such as space and time."
Perhaps we can update the Fatimid hierarchy in light of the Alamut and Satpanth traditions.
Let Imam represent Universal/First Intellect, Prophet represent Universal Soul/Second Intellect, the Bab of Imam represent Third Intellect, and the next Seven Ranks are the Hujjahs and Dais.
In this sense, the Khum is the Imam where the Niaz - Divine Light dwells. The large Pyaali is the Prophet/Pir who gives/transmits the Divine Light/Guidance - Niaz from the Imam to the rest of the hierarchy.
Let Imam represent Universal/First Intellect, Prophet represent Universal Soul/Second Intellect, the Bab of Imam represent Third Intellect, and the next Seven Ranks are the Hujjahs and Dais.
In this sense, the Khum is the Imam where the Niaz - Divine Light dwells. The large Pyaali is the Prophet/Pir who gives/transmits the Divine Light/Guidance - Niaz from the Imam to the rest of the hierarchy.
Strength in Diversity
As I mentioned in the interpretation, there are 2 ways of interpretation. The Zaheri one which gives more importance to the Prophet and which is alluded to in the main article, and the Batini one which accords with the Alamut and Satpanth traditions as mentioned by you.kandani wrote:Perhaps we can update the Fatimid hierarchy in light of the Alamut and Satpanth traditions.
Let Imam represent Universal/First Intellect, Prophet represent Universal Soul/Second Intellect, the Bab of Imam represent Third Intellect, and the next Seven Ranks are the Hujjahs and Dais.
In this sense, the Khum is the Imam where the Niaz - Divine Light dwells. The large Pyaali is the Prophet/Pir who gives/transmits the Divine Light/Guidance - Niaz from the Imam to the rest of the hierarchy.
As HazarImam has mentioned in his many Firmans, diversity is strength and we should allow all interpretations to express themselves. From this perspective both are valid and it really depends on how one wants to interprete it. This discussion brings to focus the dual nature of our Tariqah through the interplay between the zaher and the batin. In this sense the Ghat Paat ceremony can serve as a bridge between the two interpretations.
THE MOST IMPORTANT THING
K MAHERALI MOST OF WHATEVER YOU HAVE POSTED YOU HAVE DONE THROUGH USING YOUR OWN INTELLECT.
LETS TRY TO UNDERSTAND IT WITH IMAMS INTELLECT
THERE IS NOTHING EXOTERIC ABOUT ISMAILISM IN MY OPINION. I SAY THIS BECAUSE IMAM ALY IN THE 48TH AND 49TH JOMA HAVE REPEATEDLY SAID THAT WE ARE A BATUNI ESOTERIC FAITH. NOWHERE DO OUR IMAMS SAY ANYTHING ABOUT US BEING AN EXOTERIC FAITH.
SO FIRST THING IS THROW AWAY ALL EXOTERIC INTERPRETATIONS THEY ARE NOT OURS.
NOW ABE SHAFA IS WHAT NIYADJ IS CALLED BEFORE GHATPAT STHAPANJI AND AFTER UTHAPANJI.
NIYADJ IS NOOR.
ABESHAFA IS WATER THAT CLEANSES THE BODY OF ILLNESSES
THE MOST IMPORTANT PART OF THE PROCEDURE IS THE UTTERANCE OF "FARMAN"
PIR SAY IN GINAN
SHAH GHODE ANE GHAT PIYAE
AME TO SEECHANHARA
MEANING THE KUMB IS IMAM AND THE NOOR IS IMAMS THE PIR IS THE LITTLE JUG AND THE PIYALIS ARE MOMINS WHO UNDERSTAND THE FARMANS. THESE MOMINS THEN SPREAD THE FARMAN TO THE GHAT(JAMAT)
THE NIYADJ EMBODIES THE PRAYERS AND BLESSINGS FROM IMAM.
NO ONE CAN CREATE NIYADJ EXCEPT THE IMAM.
NO ONE CAN CREAT FARMAN EXCEPT THE IMAM
CCHATA WATER MUKHII CAN CREAT
BUT NIYADJ ONLY IMAM CAN.
OUR FAITH IS ABOUT FARMANBARDARI AND THAT FACT WE ARE REMINDED ABOUT THROUGH THE NIYADJ CEREMONY EVERY DAY.
YOU SEE WHEN U DRINK THE NIYADJ IT GOES STRAIGHT IN JUST THE WAY FARMANS ARE SUPPOSED TO GO STRAIGHT TO OUR HEARTS
NO CHEWING IT AROUND OR IN THE CASE OF FARMANS TRYING TO USE OUR INTELLECT. STRAIGHT TO THE HEART THATS WHAT 48TH IMAMS FARMANS HAVE ASKED FROM US.
I DONT MEAN TO COME ON TOO STRONG BUT WHEN WE IGNORE THE MOST IMPORTANT PART OF OUR FAITH (FARMANS)HOW WILL WE GET ANYWHERE.
I KNOW I HAVE NOT EXPLAINED EVERYTHING BUT IF THE MOST IMPORTANT THING IS ADDRESSED ALL ELSE FALLS INTO PLACE I THINK
PARDON ANY HURT FEELING PLEASE
YA ALY MADAD
SHAMS
LETS TRY TO UNDERSTAND IT WITH IMAMS INTELLECT
THERE IS NOTHING EXOTERIC ABOUT ISMAILISM IN MY OPINION. I SAY THIS BECAUSE IMAM ALY IN THE 48TH AND 49TH JOMA HAVE REPEATEDLY SAID THAT WE ARE A BATUNI ESOTERIC FAITH. NOWHERE DO OUR IMAMS SAY ANYTHING ABOUT US BEING AN EXOTERIC FAITH.
SO FIRST THING IS THROW AWAY ALL EXOTERIC INTERPRETATIONS THEY ARE NOT OURS.
NOW ABE SHAFA IS WHAT NIYADJ IS CALLED BEFORE GHATPAT STHAPANJI AND AFTER UTHAPANJI.
NIYADJ IS NOOR.
ABESHAFA IS WATER THAT CLEANSES THE BODY OF ILLNESSES
THE MOST IMPORTANT PART OF THE PROCEDURE IS THE UTTERANCE OF "FARMAN"
PIR SAY IN GINAN
SHAH GHODE ANE GHAT PIYAE
AME TO SEECHANHARA
MEANING THE KUMB IS IMAM AND THE NOOR IS IMAMS THE PIR IS THE LITTLE JUG AND THE PIYALIS ARE MOMINS WHO UNDERSTAND THE FARMANS. THESE MOMINS THEN SPREAD THE FARMAN TO THE GHAT(JAMAT)
THE NIYADJ EMBODIES THE PRAYERS AND BLESSINGS FROM IMAM.
NO ONE CAN CREATE NIYADJ EXCEPT THE IMAM.
NO ONE CAN CREAT FARMAN EXCEPT THE IMAM
CCHATA WATER MUKHII CAN CREAT
BUT NIYADJ ONLY IMAM CAN.
OUR FAITH IS ABOUT FARMANBARDARI AND THAT FACT WE ARE REMINDED ABOUT THROUGH THE NIYADJ CEREMONY EVERY DAY.
YOU SEE WHEN U DRINK THE NIYADJ IT GOES STRAIGHT IN JUST THE WAY FARMANS ARE SUPPOSED TO GO STRAIGHT TO OUR HEARTS
NO CHEWING IT AROUND OR IN THE CASE OF FARMANS TRYING TO USE OUR INTELLECT. STRAIGHT TO THE HEART THATS WHAT 48TH IMAMS FARMANS HAVE ASKED FROM US.
I DONT MEAN TO COME ON TOO STRONG BUT WHEN WE IGNORE THE MOST IMPORTANT PART OF OUR FAITH (FARMANS)HOW WILL WE GET ANYWHERE.
I KNOW I HAVE NOT EXPLAINED EVERYTHING BUT IF THE MOST IMPORTANT THING IS ADDRESSED ALL ELSE FALLS INTO PLACE I THINK
PARDON ANY HURT FEELING PLEASE
YA ALY MADAD
SHAMS
Re: THE MOST IMPORTANT THING
According to the Firmans of HazarImam, the context of Nasir Khusraw is important and a large part of our Jamat follows his teachings. That tradition is based on the Fatimid philosophy which I regard as the zaheri interpretation. Are you going to throw away all that? And what about Ghadir -e- Khum? Isn't that a zaheri incident? Ghat Paat is also being introduced in that part of the world. They should be able to interprete it according to their understanding of faith. What I have suggested is that we allow for both interpretations and thereby create that bridge or space. You cannot create that space if you say that your interpretation is wrong and mine is correct.shamsu wrote: SO FIRST THING IS THROW AWAY ALL EXOTERIC INTERPRETATIONS THEY ARE NOT OURS.
THE MOST IMPORTANT PART OF THE PROCEDURE IS THE UTTERANCE OF "FARMAN"
I DONT MEAN TO COME ON TOO STRONG BUT WHEN WE IGNORE THE MOST IMPORTANT PART OF OUR FAITH (FARMANS)HOW WILL WE GET ANYWHERE.
I KNOW I HAVE NOT EXPLAINED EVERYTHING BUT IF THE MOST IMPORTANT THING IS ADDRESSED ALL ELSE FALLS INTO PLACE I THINK
PARDON ANY HURT FEELING PLEASE
YA ALY MADAD
SHAMS
By the way thanks for pointing out an important omission of not explaining Firman/Ya Ali Ya Muhammd explicitly. I did however say that knowledge can only be obtained through Farman Bardari and that our 5th Part of Dua is based on that. So I do not think I have ignored that.
And how do you explain the other aspects of Ghat Paat ceremony according to your view? It would be nice to have the old Ghat Paatji Dua by Pir Sadardin. That would shed some light.
I am not hurt, you are entitled to your opinion and it is your problem if you came out that way. It does not bother me. I am getting immune to it.
I agree with you, diversity is indeed strength.
I see basically two main interpretations - the Nasir Kusraw/Fatimid interpretation and the Sadardin/Alamut/Satpanth interpretation.
I myself have tried to bridge the two. I see the Fatimid with more structure and philosophy, but the Sadardin is more of a spiritual, esoteric, devotional appeal.
I accept Imam as the highest of all hudud, followed by the Pir.
I see basically two main interpretations - the Nasir Kusraw/Fatimid interpretation and the Sadardin/Alamut/Satpanth interpretation.
I myself have tried to bridge the two. I see the Fatimid with more structure and philosophy, but the Sadardin is more of a spiritual, esoteric, devotional appeal.
I accept Imam as the highest of all hudud, followed by the Pir.
-
alinizar313
- Posts: 112
- Joined: Sun Oct 12, 2003 9:17 pm
I agreed with Shamsu. As far as Incident of Gadir-e-Khum is concerned, it also have esoteric meaning. Every single incident or kirya has esoteric meaning. If it is not correct then Imam S.M.S never say in his farman "Jiyan joiye chhaiy tiyan ruh dost ne joiye chhiye". Another firman "........Te nur ni nighag kervi joiye". It means wherever I look, I see Noor. Look with the eye of Noor or we can say Look with Imam Intellect. It is not a matter of hurting anybody. We all are from same Noor. If anything hurt me, it should hurt you. Develop that thinking. Everyone is correct according to his level of understanding. We gather here only to discuss different issue in the light of Imam"s firman and jointly come to a conclusion. Mowla sahoo na jiv ne jyot Aape.
It seems you are more in agreement with me than with Shamshu. Yes every incident and kriya which is Zaheri has a Batini interpretation. So you acknowledge that Zaheri is also important, it cannot be thrown away as Shamshu says.alinizar313 wrote:I agreed with Shamsu. As far as Incident of Gadir-e-Khum is concerned, it also have esoteric meaning. Every single incident or kirya has esoteric meaning.
Everyone is correct according to his level of understanding. We gather here only to discuss different issue in the light of Imam"s firman and jointly come to a conclusion. Mowla sahoo na jiv ne jyot Aape.
I agree with you that everyone is correct according to his level of understanding. That is the strength of diversity. It recognises different levels of understanding and therefore establishes space which facilitates enriched understanding for everyone.
Not Even the Pir
I JUST REALISED THAT NIYADJ CANNOT BE MADE BY ANYONE ELSE
NOT EVEN THE PIR CAN MAKE NIYADJ.
IT IS THE PEROGATIVE OF THE IMAM AND ONLY THE IMAM.
ALL THE POWERS GIVEN TO THE MUKHISAHEB ARE ACTUALLY SOME OF THE POWERS OF THE PIR THAT ARE DELEGATED TO THE MUKHISAHEB.
HAVING THE PIR AND SHAH TOGETHER HAS GOT MOST ISMAILIES MIXED UP ABOUT WHO DOES WHAT (WITH RESPECT TO SHAH AND PIR).
IT IS QUITE POSSIBLE THAT IN THIS CENTURY WE MAY HAVE THE 2 JOMAS SEPERATED AGAIN LIKE WE DID IN 46TH IMAM PERIOD.
PROPER KNOWLEDGE / RECOGNITION OF THE IMAM AND PIR WILL HELP THE BLESSED WALK THE STRAIGHT PATH.
YA ALY MADAD
SHAMS
NOT EVEN THE PIR CAN MAKE NIYADJ.
IT IS THE PEROGATIVE OF THE IMAM AND ONLY THE IMAM.
ALL THE POWERS GIVEN TO THE MUKHISAHEB ARE ACTUALLY SOME OF THE POWERS OF THE PIR THAT ARE DELEGATED TO THE MUKHISAHEB.
HAVING THE PIR AND SHAH TOGETHER HAS GOT MOST ISMAILIES MIXED UP ABOUT WHO DOES WHAT (WITH RESPECT TO SHAH AND PIR).
IT IS QUITE POSSIBLE THAT IN THIS CENTURY WE MAY HAVE THE 2 JOMAS SEPERATED AGAIN LIKE WE DID IN 46TH IMAM PERIOD.
PROPER KNOWLEDGE / RECOGNITION OF THE IMAM AND PIR WILL HELP THE BLESSED WALK THE STRAIGHT PATH.
YA ALY MADAD
SHAMS
Re: Not Even the Pir
I do not understand the separation. Imam Sultan Muhammad Shah made it quite clear by appointing Shah Karim as both the Imam and the Pir. So Imam functions as both.shamsu wrote:IT IS QUITE POSSIBLE THAT IN THIS CENTURY WE MAY HAVE THE 2 JOMAS SEPERATED AGAIN LIKE WE DID IN 46TH IMAM PERIOD.
PROPER KNOWLEDGE / RECOGNITION OF THE IMAM AND PIR WILL HELP THE BLESSED WALK THE STRAIGHT PATH.
YA ALY MADAD
SHAMS
In the following extract of the Firman made in Moscow, which was an important and historic occassion for the Jamat worldwide, HazarImam clearly defines his role in the context of the diversity of our jamat.
"First, let me remind you, that for all murids of the Imam, whether theye are from Central Asia, from India, from Pakistan, from the Western World, the FUNDAMENTAL PRINCIPLE IS THE RECOGNITION OF THE IMAM OF THE TIME. IT IS HE WHO INTERPRETES THE FAITH. IT IS HE WHO GUIDES THE JAMAT IN THE INTERPRETATION OF ITS FAITH AT ANY TIME DURING ITS LIFETIME. IT IS HE WHO SUPPORTS THE JAMATS IN VARIOUS PARTS OF THE WORLD, TO SEEK, WITH THE JAMAT AND OTHERS, TO IMPROVE THE QUALITY OF LIFE OF THE MURIDS WHEREVER THEY MAY BE."
In my opinion, what matters most is allegiance, obedience to and love for the Imam. That is the goal and the essence of our Tariqah. What inspires individuals towards that goal should remain personal and can vary depending upon their historical and cultural backgrounds.
Imam Hasan Aly Shah
KMaherali did you know that when Imam Hasan Aly Shah lived in Bombay he would give Deedar to the Jamat but rarely if ever did he say a word.
Imam Aly Shah who was the Pir would make the Farmans.
The interpretation of the faith and the guidance is all sent through the Pir.
The Imam himself rarely makes Farmans
But whenever he does they are powerful and go straight through to your bone marrow (Physic=ally speaking
)
I dont think many people know this farman but Imam SMS had made it where he warned us about this upcoming problem.
Sorry I cant post it as I am very sure Umed will censor it and slap my hand probably with a sledge hammer this time
so find my email addy on this site somewhere and email me your email addy
Take care Ya Aly Madad
Shams
Imam Aly Shah who was the Pir would make the Farmans.
The interpretation of the faith and the guidance is all sent through the Pir.
The Imam himself rarely makes Farmans
But whenever he does they are powerful and go straight through to your bone marrow (Physic=ally speaking
)I dont think many people know this farman but Imam SMS had made it where he warned us about this upcoming problem.
Sorry I cant post it as I am very sure Umed will censor it and slap my hand probably with a sledge hammer this time
so find my email addy on this site somewhere and email me your email addy
Take care Ya Aly Madad
Shams
I think I can shed some light into this matter. I know that the Imams were very inaccessible. Al Mu'aayad Shirazi one of the greatest dias during that period had a lot of problems at first to access the Imam before he became the Chief Dai.kandani wrote:Shamsu,
this concept of Imam being silent is indeed an interesting one. Can you reveal more information on this.
The Fatimid Imams, who were Imam Mustaqarr, while the Pir's were somewhere else, didnt they make farmans and send guidance to their followers?
After he became the Chief Dai, he used to conduct Majalis and deliver lectures. He prepared the lectures and got them approved by the Imam before delivering them. In that sense the Imam gave guidance indirectly. I am looking forward to reading his memoirs which has been published recently by the IIS but has not arrived here. That will shed more light into the events during the period and activities of the Imams.
Imam and Pir
Imam SMS Farman
If you do sijda to Allah how does that benefit Allah.
What I am going to say here requires to be taken with a pinch of salt well maybe a truck load of salt.
You see The Imam is the Absolute Reality manifest.
He doesnt worry about anyone or anything .
He has set things in motion and is the knower of all things.
Everything happens according to the laws he has established.
Now the only entity that can invoke him to have Mercy and involve his power with mere creations like us is the Pir.
It is because of the Pir that the Imam gives Bol and Niyadj etc.
People from the old school have this saying
"Ma na Farman nae Baap nu Bol"
The Imam almost never addresses the murids or give them Farman.
Raising the kid is the mothers job. With instruction and direction and practice of the faith etc.
The Imam just hands over the keys to the Safe when the kid becomes an adult (In the form of Bol)
You see the literature assures us that Nabi Rasulillah will be the guarantor on the day of judgement.
It doesnt say that Mowla Aly will be the guarantor.
It is important to understand this aspect of our faith.
What the Imam is and what he is trying to say can only be understood by the Pir. Hence all Farmans is transmitted to the Pirs in Batin according to me. The Pir gives it physical form and talks to us at our level.
Because the two jomas have been together for so long we have got everything mixed up and think the two are the same .
Yes in the Noorani realm they are the same but since some of us are still struggling with that aspect it is important to understand them separately and recognize them as the same instead of the other way around.
Ya Aly Madad
Shams
If you do sijda to Allah how does that benefit Allah.
What I am going to say here requires to be taken with a pinch of salt well maybe a truck load of salt.
You see The Imam is the Absolute Reality manifest.
He doesnt worry about anyone or anything .
He has set things in motion and is the knower of all things.
Everything happens according to the laws he has established.
Now the only entity that can invoke him to have Mercy and involve his power with mere creations like us is the Pir.
It is because of the Pir that the Imam gives Bol and Niyadj etc.
People from the old school have this saying
"Ma na Farman nae Baap nu Bol"
The Imam almost never addresses the murids or give them Farman.
Raising the kid is the mothers job. With instruction and direction and practice of the faith etc.
The Imam just hands over the keys to the Safe when the kid becomes an adult (In the form of Bol)
You see the literature assures us that Nabi Rasulillah will be the guarantor on the day of judgement.
It doesnt say that Mowla Aly will be the guarantor.
It is important to understand this aspect of our faith.
What the Imam is and what he is trying to say can only be understood by the Pir. Hence all Farmans is transmitted to the Pirs in Batin according to me. The Pir gives it physical form and talks to us at our level.
Because the two jomas have been together for so long we have got everything mixed up and think the two are the same .
Yes in the Noorani realm they are the same but since some of us are still struggling with that aspect it is important to understand them separately and recognize them as the same instead of the other way around.
Ya Aly Madad
Shams
Re: Imam Hasan Aly Shah
The information is interesting! I tried contacting you through private email and got no response!shamsu wrote:KMaherali did you know that when Imam Hasan Aly Shah lived in Bombay he would give Deedar to the Jamat but rarely if ever did he say a word.
Imam Aly Shah who was the Pir would make the Farmans.
The interpretation of the faith and the guidance is all sent through the Pir.
The Imam himself rarely makes Farmans
But whenever he does they are powerful and go straight through to your bone marrow (Physic=ally speaking
I dont think many people know this farman but Imam SMS had made it where he warned us about this upcoming problem.
Sorry I cant post it as I am very sure Umed will censor it and slap my hand probably with a sledge hammer this time
so find my email addy on this site somewhere and email me your email addy
Take care Ya Aly Madad
Shams
I am in total agreement with you on your views on the respective roles of the Pir and the Imam. I really hope and pray that those of us who have this understanding will perpetuate it. In my opinion these are the 'Batini' ideas, i.e. this understanding is a gift that is attained through Bandagi. It is only through this understanding that you can explain the eternity of Imamat as an institution.
From the 'Zaheri' perspective the Imam is regarded as a successor to the Prophet. It is also enshrined in our constitution! My opinion is that once a person accepts the 'Zaheri' and practices the faith through Dua Dasond, then he will attain the 'Batini' understanding which you refer to. So both understandings are valid depending on the level of the individual. The strength of diversity is that it gives space so that individuals with different backgrounds and levels of understanding can co exist in harmony.
As to whether the roles will separate in near future, I cannot see that happening in the foreseeable future. A significant proportion of our Jamat's understanding of faith is based on Nasir Khusraw's views which reflect the Zaher aspect that I have just alluded above. If we are going to base our faith on the Quran, then I cannot see any solution other than the interplay between the Zahir and the Batin.
The name Aly Muhammad is a hint!
Ya Ali Madad
Karim
Anecdote on the Significance of Ghat Paat Ceremony.
The following is an anecdote that was related in a lecture by Alwaez Shamshuddin Bandali Haji on the significaance and importance of Ghat Paat ceremony for the Ismailis.
At one time there were serious allegations and accusations laid against Ismailis of Kathiawar that they were sacrificing children of other communities for the sake of Ghat Paat ceremony. There were two court cases against Ismailis on this matter. To prove the falsity of the accusations, Mowlana Sultan Muhammad Shah invited a prominent Indian leader to witness the purity and holiness of Ghat Paat ceremony in Jamat Khana. The leader was astounded by the exalted ceremony. When the Imam, Mukhi and various leaders began partaking the Niyaz, the leader joined them. When he was about to partake in the drinking of Niyaz, Mowlana Sultan Muhammad Shah held his hand and stopped him and said "This privilege is exclusive for Ismailis and no one else can touch it".
Although the form of Ghat Paat ceremony has varied over the period of time, it goes back to creation. In the old Ghat Paat Dua composed by Pir Sadardeen, it is mentioned that through Ghat Paat ceremony great souls attained salvation through ages. Names of Pahelaj, Harischandra, Yujestar, Pir Sadardin are mentioned. The noor of MHI along with the liberated souls or spirits of all ages are present during the ceremony and therefore there is a lot of grace and barakat associated with it. One should really study the old Ghat Paat Dua to grasp its eternal significance. I just heard it for the first time from a cassette and it is just awesome!
At one time there were serious allegations and accusations laid against Ismailis of Kathiawar that they were sacrificing children of other communities for the sake of Ghat Paat ceremony. There were two court cases against Ismailis on this matter. To prove the falsity of the accusations, Mowlana Sultan Muhammad Shah invited a prominent Indian leader to witness the purity and holiness of Ghat Paat ceremony in Jamat Khana. The leader was astounded by the exalted ceremony. When the Imam, Mukhi and various leaders began partaking the Niyaz, the leader joined them. When he was about to partake in the drinking of Niyaz, Mowlana Sultan Muhammad Shah held his hand and stopped him and said "This privilege is exclusive for Ismailis and no one else can touch it".
Although the form of Ghat Paat ceremony has varied over the period of time, it goes back to creation. In the old Ghat Paat Dua composed by Pir Sadardeen, it is mentioned that through Ghat Paat ceremony great souls attained salvation through ages. Names of Pahelaj, Harischandra, Yujestar, Pir Sadardin are mentioned. The noor of MHI along with the liberated souls or spirits of all ages are present during the ceremony and therefore there is a lot of grace and barakat associated with it. One should really study the old Ghat Paat Dua to grasp its eternal significance. I just heard it for the first time from a cassette and it is just awesome!
Re: Gandhi
I heard the name of Neta or Metha, it was not clear in the cassette. I think Gandhi was involved in another situation where he was himself reluctant to have Niyadj.shamsu wrote:If I am not mistaken, that leader was Mahatma Gandhi.
Ginans Relating to Gat Paat Ceremony
The following two ginans convey the importance and benefits of Ghatt Paat ceremony.
SATNAA GHATT VEERAA SREVEE-E
BY SAYYED IMAAM SHAH
ejee satnaa ghatt veeraa srevee-e, ane ghattpaattnee vaar
sat saburee raakhee-e, bhaai ghattpaattne paas...............1
ghatt - holy water, heart
ghattpaatt - inner knowledge; table upon which holy water is served
Worship (serve) the holy water (heart) of truth, and do it during the ceremony
of "Ghatpaat" (Abe-e-safaa). Brothers maintain truth and patience at the ceremony of "Ghatpaat".
ejee enne ghatte paamee-e, ane paamee-e aveechal raaj
aveechal raaj to paamee-e, jo hove ghatt vishvaas............2
With this holy water (or heart), you will attain, and indeed attain the everlasting kingdom. You will attain the everlasting kingdom if you have faith in the holy water (or the heart that has been purified by GhatPaat).
ejee neermal thaine nur peejee-e, ane neera(n)tar surat raakh
neemnu(n) fal to paamee-e, jo hove ghatt vishvaas............3
neera(n)tar - continuous neem - religious vow,rule
With purity drink the Light and maintain unbroken awareness (of the Lord). You will attain the fruits of the observance of religious vows and discipline if you have faith in the holy water (or the heart that has been purified by GhatPaat).
ejee ghattpaatt maa(n)he dheeyaan-j raakhee-e
ane saache man vishvaas
enne ghatte stree purush sarave aavshe
tame neermal raakho neh......................................4
During the "Ghatpaat" ceremony maintain unbroken concentration and do it with true heart and conviction. At this ceremony women and men will gather. Maintain pure love and affection then.
ejee stree purush sarave ba(n)dhavaa, ane ben bhaainu(n) neh
najar neermal je nahee(n) raakhshe
tenee jaashe naragmaa(n) deh.................................5
Regard all the women and men as your kith and kin, and maintain brotherly and sisterly love for them. The one who does not maintain a pure vision (sight), his/her body will go to hell.
ejee dojakhe jaashere jeevddaa, jene ghattpaatt nahee(n) veeshvaas
taare ghattpaattnu(n) dharam sarave jaayshe
ane dehee jaashe agan-j maa(n)he.............................6
The souls will go to hell, of those who have had no faith in the GhatPaat ceremony.
All the religious benefits accrued as a result of the ceremonies will vanish and the entire body will go into fire.
ejee peer shaah kahetaa fal paamee-e, ane farmaan kahetaa daan
haija(n)daa kahetaa harakh aavshe, kaa-em kahetaa saaheb jaann
............7
You will attain the fruits by pronouncing "Peer Shah" (while standing in the queue or responding to Farmaan), and by saying "Farmaan" (before drinking abe-e-safaa) you will have given a great charity. By saying "Haizindaa" (before taking "Sukreet") you will have happiness and by saying "Kaayam Paayaa" you will attain the inner understanding of the Imaam.
ejee sayyed imaamshaah boleeyaa
ane tame evaare fal kaa(n)i gamaavo
par streethee jo chetsho, to ghatt sughatt hoy jaann.........8
Sayyed Imaamshah has uttered (this "ginaan"). Why do you lose such (exalted) fruits. If you are mindful of not getting involved in illicit relationships, you will have an awareness (of the Lord) in every aspect of your existence.
VEEMRAS KAREE GHATT THAAPEE-E
BY SAYYED IMAAM SHAH
ejee veemras karee ghatt thaapee-e, ane keejee-e veemras preet
pachhee ghattpaatt thaapee-e, ane karee-e te veemras vaat....1
Having had exalted discourse (in the "ginaans"), prepare a receptive heart and have devotions as per the exalted discourses. Then establish the "Ghatpaatt" ceremony and have the discourses (recitations of the "ginaans").
ejee veemras vaatu(n) chhaneeyu(n) keejee-e
ane keejee-e ghattpaatt maa(n)he
ghattpaatt maa(n)he evo keejee-e
jem aaveeyaa re pahelaaj.....................................2
Perform the exalted discourses (reflections) in a silent manner and perform them during
the "Ghatpaat" ceremony. During the ceremony of "Ghatpaat" Behave yourself as if Pahelaaj was present (he used to behave in the manner described above).
ejee enne ku(m)bh jal sa(n)cheeyaa
ane jemaa(n) chhe gurunarno vaas
teeyaa(n) sat saburee raakhee-e
jem aaveeyaa hareeshchandra aap..............................3
This "kumbh" (the big vessel) has been filled with water and it is as if it were the
abode of the Master and the Guide. Maintain truth and patience while partaking
in the ceremony as if Hareeshchandra was present.(He used to behave in that manner)
ejee ku(m)bh jal saar saburee raakhee-e
ane ku(m)bh jal vartaa aap
surbhaann ku(m)bh jal sa(n)cheeyaa
bhaai gurnar ne partaape.....................................4
In the vicinity of the vessel containing the Holy water, maintain patience
with care and distribute the holy water amongst yourselves. Surbhaann
filled the vessel with water through the remembrance or blessings of the Lord.
ejee ku(m)bh jal jeev raakhee-e, ane chaar vakhat sa(n)saar
evaa saach ku(m)bh sa(n)saar maa(n)
saacho hove te paame vaiku(n)tth vaas........................5
Frequent your soul at the place of the Holy water of the vessel and do it in
this limited period of four time intervals (expression of the temporary nature
of this existence) of this world. If one regularly frequents to this true vessel
in this world and is truthful he/she will attain the paradise.
ejee paa(n)ch paa(n)ddav ku(m)bh jal sreveeyaa
ane partaap ddhropadee saar
tene hare paap utaareeyaa, te ghattpaatt ne partaap..........6
The five Paandvas served the holy water of the vessels and Ddhropadee
did it perfectly through the remembrance of the Lord. The Lord reduced
their sins due to participation in the "Ghatpaat" ceremony.
ejee peer sadardeen em kahe, ane kahe te ved maa(n)he vaat
sutak paatak ttaallee-e, to ghattpaattnu(n) e chhe vichaar...7
Peer Sadardeen says in this manner, and conveys this information of the scriptures. Get rid of all the sins and dirt, such are the reflections of "Ghatpaat" ceremony.
ejee peer kabeerdeen boleeyaa, te guru imaamshaahnaa peetaay
chaar vakhat ghattpaatt srevee-e, to kaayaa aveechal hoy.....8
Peer kabeerdeen has spoken, and he is the father of the Guide Imaam Shah.
If you serve the "Ghattpaat" ceremony in this short existence, your body will become immortal.
ejee bhanne sayyed imaamshaah venatee
ane ghattpaattnu(n) e chhe veechaar
ghattpaatt ku(m)bh jal jenne sreveeyaa
te chhe amaare paas..........................................9
Sayyed Imaamshaah teaches and pleads having reflected upon the "Ghatpaat". Whoever has served the vessels of holy water is with us.
SATNAA GHATT VEERAA SREVEE-E
BY SAYYED IMAAM SHAH
ejee satnaa ghatt veeraa srevee-e, ane ghattpaattnee vaar
sat saburee raakhee-e, bhaai ghattpaattne paas...............1
ghatt - holy water, heart
ghattpaatt - inner knowledge; table upon which holy water is served
Worship (serve) the holy water (heart) of truth, and do it during the ceremony
of "Ghatpaat" (Abe-e-safaa). Brothers maintain truth and patience at the ceremony of "Ghatpaat".
ejee enne ghatte paamee-e, ane paamee-e aveechal raaj
aveechal raaj to paamee-e, jo hove ghatt vishvaas............2
With this holy water (or heart), you will attain, and indeed attain the everlasting kingdom. You will attain the everlasting kingdom if you have faith in the holy water (or the heart that has been purified by GhatPaat).
ejee neermal thaine nur peejee-e, ane neera(n)tar surat raakh
neemnu(n) fal to paamee-e, jo hove ghatt vishvaas............3
neera(n)tar - continuous neem - religious vow,rule
With purity drink the Light and maintain unbroken awareness (of the Lord). You will attain the fruits of the observance of religious vows and discipline if you have faith in the holy water (or the heart that has been purified by GhatPaat).
ejee ghattpaatt maa(n)he dheeyaan-j raakhee-e
ane saache man vishvaas
enne ghatte stree purush sarave aavshe
tame neermal raakho neh......................................4
During the "Ghatpaat" ceremony maintain unbroken concentration and do it with true heart and conviction. At this ceremony women and men will gather. Maintain pure love and affection then.
ejee stree purush sarave ba(n)dhavaa, ane ben bhaainu(n) neh
najar neermal je nahee(n) raakhshe
tenee jaashe naragmaa(n) deh.................................5
Regard all the women and men as your kith and kin, and maintain brotherly and sisterly love for them. The one who does not maintain a pure vision (sight), his/her body will go to hell.
ejee dojakhe jaashere jeevddaa, jene ghattpaatt nahee(n) veeshvaas
taare ghattpaattnu(n) dharam sarave jaayshe
ane dehee jaashe agan-j maa(n)he.............................6
The souls will go to hell, of those who have had no faith in the GhatPaat ceremony.
All the religious benefits accrued as a result of the ceremonies will vanish and the entire body will go into fire.
ejee peer shaah kahetaa fal paamee-e, ane farmaan kahetaa daan
haija(n)daa kahetaa harakh aavshe, kaa-em kahetaa saaheb jaann
............7
You will attain the fruits by pronouncing "Peer Shah" (while standing in the queue or responding to Farmaan), and by saying "Farmaan" (before drinking abe-e-safaa) you will have given a great charity. By saying "Haizindaa" (before taking "Sukreet") you will have happiness and by saying "Kaayam Paayaa" you will attain the inner understanding of the Imaam.
ejee sayyed imaamshaah boleeyaa
ane tame evaare fal kaa(n)i gamaavo
par streethee jo chetsho, to ghatt sughatt hoy jaann.........8
Sayyed Imaamshah has uttered (this "ginaan"). Why do you lose such (exalted) fruits. If you are mindful of not getting involved in illicit relationships, you will have an awareness (of the Lord) in every aspect of your existence.
VEEMRAS KAREE GHATT THAAPEE-E
BY SAYYED IMAAM SHAH
ejee veemras karee ghatt thaapee-e, ane keejee-e veemras preet
pachhee ghattpaatt thaapee-e, ane karee-e te veemras vaat....1
Having had exalted discourse (in the "ginaans"), prepare a receptive heart and have devotions as per the exalted discourses. Then establish the "Ghatpaatt" ceremony and have the discourses (recitations of the "ginaans").
ejee veemras vaatu(n) chhaneeyu(n) keejee-e
ane keejee-e ghattpaatt maa(n)he
ghattpaatt maa(n)he evo keejee-e
jem aaveeyaa re pahelaaj.....................................2
Perform the exalted discourses (reflections) in a silent manner and perform them during
the "Ghatpaat" ceremony. During the ceremony of "Ghatpaat" Behave yourself as if Pahelaaj was present (he used to behave in the manner described above).
ejee enne ku(m)bh jal sa(n)cheeyaa
ane jemaa(n) chhe gurunarno vaas
teeyaa(n) sat saburee raakhee-e
jem aaveeyaa hareeshchandra aap..............................3
This "kumbh" (the big vessel) has been filled with water and it is as if it were the
abode of the Master and the Guide. Maintain truth and patience while partaking
in the ceremony as if Hareeshchandra was present.(He used to behave in that manner)
ejee ku(m)bh jal saar saburee raakhee-e
ane ku(m)bh jal vartaa aap
surbhaann ku(m)bh jal sa(n)cheeyaa
bhaai gurnar ne partaape.....................................4
In the vicinity of the vessel containing the Holy water, maintain patience
with care and distribute the holy water amongst yourselves. Surbhaann
filled the vessel with water through the remembrance or blessings of the Lord.
ejee ku(m)bh jal jeev raakhee-e, ane chaar vakhat sa(n)saar
evaa saach ku(m)bh sa(n)saar maa(n)
saacho hove te paame vaiku(n)tth vaas........................5
Frequent your soul at the place of the Holy water of the vessel and do it in
this limited period of four time intervals (expression of the temporary nature
of this existence) of this world. If one regularly frequents to this true vessel
in this world and is truthful he/she will attain the paradise.
ejee paa(n)ch paa(n)ddav ku(m)bh jal sreveeyaa
ane partaap ddhropadee saar
tene hare paap utaareeyaa, te ghattpaatt ne partaap..........6
The five Paandvas served the holy water of the vessels and Ddhropadee
did it perfectly through the remembrance of the Lord. The Lord reduced
their sins due to participation in the "Ghatpaat" ceremony.
ejee peer sadardeen em kahe, ane kahe te ved maa(n)he vaat
sutak paatak ttaallee-e, to ghattpaattnu(n) e chhe vichaar...7
Peer Sadardeen says in this manner, and conveys this information of the scriptures. Get rid of all the sins and dirt, such are the reflections of "Ghatpaat" ceremony.
ejee peer kabeerdeen boleeyaa, te guru imaamshaahnaa peetaay
chaar vakhat ghattpaatt srevee-e, to kaayaa aveechal hoy.....8
Peer kabeerdeen has spoken, and he is the father of the Guide Imaam Shah.
If you serve the "Ghattpaat" ceremony in this short existence, your body will become immortal.
ejee bhanne sayyed imaamshaah venatee
ane ghattpaattnu(n) e chhe veechaar
ghattpaatt ku(m)bh jal jenne sreveeyaa
te chhe amaare paas..........................................9
Sayyed Imaamshaah teaches and pleads having reflected upon the "Ghatpaat". Whoever has served the vessels of holy water is with us.
another interpretation of Ghat paat Ceremonies
Gat Paat Ceremonies
The Ghat Paat Ceremony Encompasses our Fundamental Beliefs (By: R Hunzai)
The Ghat Paat ceremony is so special that it is established every
Friday, on days when we receive Mubarak Talikas, on Chaandraat and other mportant festival days, as well as every morning after Baitu'l-Khayal. It becomes the highlight of the Jamatkhana ceremonies, which culminate with the recitation of the second Du' a.
In days gone by, a special Du' a composed by Pir Sadardin for the Jamat in the Indian sub-continent was recited for Ghat Paat.
The Ghat Paat ceremony is very comprehensive and highly symbolic and requires us to reflect on its multiple meanings, which unfold with time and sincere practice. Three main symbols in it are a lamp, water and sukreet.The lamp is a universal symbol of light. It is switched on when the Ghat Paat is established at the beginning of the Giryah-u zari tasbih and is only switched off when the ceremony is complete. The light of the lamp is a reminder of the Light of Allah, which continues in His chosen Prophets and designated Imams from the progeny of the Final Prophet Muhammad (sallallahu 'alayhi wa alihi wa sallam). This belief is based on the teachings of the Holy Qur' an, which states in its famous Verse of Light, Ayatu'n-Nur, that is Surah 24, ayat 35: "Allah is the Light of the heavens and the earth. The similitude of His Light is as a niche in which there is a Lamp". In another chapter of the Qur'an, Surah 33, ayat 46, the Holy Prophet Muhammad is described as "sirajam-munira" or the "Luminous Lamp".
Water is the second main symbol of the Ghat Paat ceremony. During the fifth part of the second Du'a, the reciter pours a small amount of Ab-i shifa into the kumbh whilst saying "farman" to which the whole Jamat unitedly replies "Ya Ali Ya Mu! hammad". Ab-i shifa is a Persian-Arabic compound word that literally means "The water of Healing". This definition invites us to reflect on what kind of healing is meant here. The opening chapter of the Qur'an which we recite at the very beginning of our Du'a is also known as the Suratu'sh-Shifa or the Chapter of Healing, which is repeated at the time of establishing the Ghat Paat. As we know there is no dichotomy or separation in Islam between the material and spiritual aspects of our faith. Thus, we pray for physical, spiritual and intellectual healing. This type of healing is only possible through sincere and consistent obedience of the farmans of the Imam of the time.
The third symbol, sukreet, which is a Sanskrit word meaning "good deeds", reinforces the first two symbols. Together they mean that, if we follow the living Light of Allah, that is, Imam-i Zaman, who is the Nur of Prophethood and Imamat in this time, and live a life of ethics and do good deeds, we will be cured of all ideological, ethical, spiritual and intellectual diseases. The utterances during this ceremony, which are "Farman" and the reply "Ya Ali Ya Muhammad" and "Hayy-u zinda" at the time of receiving sukreet and the reply "Qayyum-u paya" all substantiate the profound meanings of the Ghat Paat ceremony.
The combination of the symbols of light and water is significant. In the physical world around us we see that all life on our planet is due to the light of the physical sun and the water on the surface of the earth. In the Ghat Paat ceremony these two ingredients represent the continuing light and guidance of the Imam of the time, without which there can be no spiritual or intellectual life and growth. Further, the evidence of such spiritual and intellectual growth is in the way mu'mins can transform society around them through good deeds and service to humanity according to the teachings of the Imam of the time. Ghat Paat ceremony is worthy of ! our constant reflection. Mawlana Sultan Muhammad Shah (salawatullahi 'alayhi) asks a question to the Jamat in a farman. He says that Jamats have been partaking of Ab-i Shifa for hundreds of years, but have we really understood its meaning?
.
"The mere word kindness is grateful to our ears; so much good is implied in it, so much lightening of loads, so much brightening of dark lives.
It is compounded of so many warm, noble things: once it is a manifestation of pity, once of sympathy, once of love, once of justice -- it can flow from so many springs in our soul."
The Ghat Paat Ceremony Encompasses our Fundamental Beliefs (By: R Hunzai)
The Ghat Paat ceremony is so special that it is established every
Friday, on days when we receive Mubarak Talikas, on Chaandraat and other mportant festival days, as well as every morning after Baitu'l-Khayal. It becomes the highlight of the Jamatkhana ceremonies, which culminate with the recitation of the second Du' a.
In days gone by, a special Du' a composed by Pir Sadardin for the Jamat in the Indian sub-continent was recited for Ghat Paat.
The Ghat Paat ceremony is very comprehensive and highly symbolic and requires us to reflect on its multiple meanings, which unfold with time and sincere practice. Three main symbols in it are a lamp, water and sukreet.The lamp is a universal symbol of light. It is switched on when the Ghat Paat is established at the beginning of the Giryah-u zari tasbih and is only switched off when the ceremony is complete. The light of the lamp is a reminder of the Light of Allah, which continues in His chosen Prophets and designated Imams from the progeny of the Final Prophet Muhammad (sallallahu 'alayhi wa alihi wa sallam). This belief is based on the teachings of the Holy Qur' an, which states in its famous Verse of Light, Ayatu'n-Nur, that is Surah 24, ayat 35: "Allah is the Light of the heavens and the earth. The similitude of His Light is as a niche in which there is a Lamp". In another chapter of the Qur'an, Surah 33, ayat 46, the Holy Prophet Muhammad is described as "sirajam-munira" or the "Luminous Lamp".
Water is the second main symbol of the Ghat Paat ceremony. During the fifth part of the second Du'a, the reciter pours a small amount of Ab-i shifa into the kumbh whilst saying "farman" to which the whole Jamat unitedly replies "Ya Ali Ya Mu! hammad". Ab-i shifa is a Persian-Arabic compound word that literally means "The water of Healing". This definition invites us to reflect on what kind of healing is meant here. The opening chapter of the Qur'an which we recite at the very beginning of our Du'a is also known as the Suratu'sh-Shifa or the Chapter of Healing, which is repeated at the time of establishing the Ghat Paat. As we know there is no dichotomy or separation in Islam between the material and spiritual aspects of our faith. Thus, we pray for physical, spiritual and intellectual healing. This type of healing is only possible through sincere and consistent obedience of the farmans of the Imam of the time.
The third symbol, sukreet, which is a Sanskrit word meaning "good deeds", reinforces the first two symbols. Together they mean that, if we follow the living Light of Allah, that is, Imam-i Zaman, who is the Nur of Prophethood and Imamat in this time, and live a life of ethics and do good deeds, we will be cured of all ideological, ethical, spiritual and intellectual diseases. The utterances during this ceremony, which are "Farman" and the reply "Ya Ali Ya Muhammad" and "Hayy-u zinda" at the time of receiving sukreet and the reply "Qayyum-u paya" all substantiate the profound meanings of the Ghat Paat ceremony.
The combination of the symbols of light and water is significant. In the physical world around us we see that all life on our planet is due to the light of the physical sun and the water on the surface of the earth. In the Ghat Paat ceremony these two ingredients represent the continuing light and guidance of the Imam of the time, without which there can be no spiritual or intellectual life and growth. Further, the evidence of such spiritual and intellectual growth is in the way mu'mins can transform society around them through good deeds and service to humanity according to the teachings of the Imam of the time. Ghat Paat ceremony is worthy of ! our constant reflection. Mawlana Sultan Muhammad Shah (salawatullahi 'alayhi) asks a question to the Jamat in a farman. He says that Jamats have been partaking of Ab-i Shifa for hundreds of years, but have we really understood its meaning?
.
"The mere word kindness is grateful to our ears; so much good is implied in it, so much lightening of loads, so much brightening of dark lives.
It is compounded of so many warm, noble things: once it is a manifestation of pity, once of sympathy, once of love, once of justice -- it can flow from so many springs in our soul."
No lamp anymore :(
I think i've touched on this before ...in our jamatkhana and other jamatkhana's across the US...the lamp is no longer on Ghatpat 
.
and on the issue of gandhi being reluctant..it was actually gandhi who wanted to drink the niyaz and MSMS told him that it was only for Ismailies.
Shams.
.and on the issue of gandhi being reluctant..it was actually gandhi who wanted to drink the niyaz and MSMS told him that it was only for Ismailies.
Shams.
-
_thaillestlunatic_
- Posts: 179
- Joined: Wed Jan 21, 2004 3:06 pm
The Ghat Paat Ceremony Encompasses our Fundamental Beliefs (By: R Hunzai)
The Ghat Paat ceremony is so special that it is established on every Friday, on days when we receive Mubarak Talikas, on Chaandraat and other important festival days, as well as every morning after Baitu'l-Khayal.
It becomes the highlight of the Jamatkhana ceremonies, which culminate with the recitation of the second Du' a.
In days gone by, a special Du' a composed by Pir Sadardin for the Jamat in the Indian sub-continent was recited for Ghat Paat.
The Ghat Paat ceremony is very comprehensive and highly symbolic and requires us to reflect on its multiple meanings, which unfold with time and sincere practice.
Three main symbols in it are a lamp, water and sukreet. The lamp is a universal symbol of light. It is switched on when the Ghat Paat is established at the beginning of the Giryah-u zari tasbih and is only switched off when the ceremony is complete.
The light of the lamp is a reminder of the Light of Allah, which continues in His chosen Prophets and designated Imams from the progeny of the Final Prophet Muhammad (sallallahu 'alayhi wa alihi wa sallam).
This belief is based on the teachings of the Holy Qur' an, which states in its famous Verse of Light, Ayatu'n-Nur, that is Surah 24, ayat 35: "Allah is the Light of the heavens and the earth.
The similitude of His Light is as a niche in which there is a Lamp". In another chapter of the Qur'an, Surah 33, ayat 46, the Holy Prophet Muhammad is described as "sirajam-munira" or the "Luminous Lamp".
Water is the second main symbol of the Ghat Paat ceremony. During the fifth part of the second Du'a, the reciter pours a small amount of Ab-i shifa into the kumbh whilst saying "farman" to which the whole Jamat unitedly replies "Ya Ali Ya Muhammad". Ab-i shifa is a Persian-Arabic compound word that literally means "The water of Healing".
This definition invites us to reflect on what kind of healing is meant here.
The opening chapter of the Qur'an which we recite at the very beginning of our Du'a is also known as the Suratu'sh-Shifa or the Chapter of Healing, which is repeated at the time of establishing the Ghat Paat.
As we know there is no dichotomy or separation in Islam between the material and spiritual aspects of our faith.
Thus, we pray for physical, spiritual and intellectual healing. This type of healing is only possible through sincere and consistent obedience of the farmans of the Imam of the time.
The third symbol, sukreet, which is a Sanskrit word meaning "good deeds", reinforces the first two symbols.
Together they mean that, if we follow the living Light of Allah, that is, Imam-i Zaman, who is the Nur of Prophethood and Imamat in this time, and live a life of ethics and do good deeds, we will be cured of all ideological, ethical, spiritual and intellectual diseases.
The utterances during this ceremony, which are "Farman" and the reply "Ya Ali Ya Muhammad" and "Hayy-u zinda" at the time of receiving sukreet and the reply "Qayyum-u paya" all substantiate the profound meanings of the Ghat Paat ceremony.
The combination of the symbols of light and water is significant.
In the physical world around us we see that all life on our planet is due to the light of the physical sun and the water on the surface of the earth.
In the Ghat Paat ceremony these two ingredients represent the continuing light and guidance of the Imam of the time, without which there can be no spiritual or intellectual life and growth.
Further, the evidence of such spiritual and intellectual growth is in the way mu'mins can transform society around them through good deeds and service to humanity according to the teachings of the Imam of the time.
Ghat Paat ceremony is worthy of our constant reflection.
Mawlana Sultan Muhammad Shah (salawatullahi 'alayhi) asks a question to the Jamat in a farman. He says that Jamats have been partaking of Ab-i Shifa for hundreds of years, but have we really understood its meaning?
The Ghat Paat ceremony is so special that it is established on every Friday, on days when we receive Mubarak Talikas, on Chaandraat and other important festival days, as well as every morning after Baitu'l-Khayal.
It becomes the highlight of the Jamatkhana ceremonies, which culminate with the recitation of the second Du' a.
In days gone by, a special Du' a composed by Pir Sadardin for the Jamat in the Indian sub-continent was recited for Ghat Paat.
The Ghat Paat ceremony is very comprehensive and highly symbolic and requires us to reflect on its multiple meanings, which unfold with time and sincere practice.
Three main symbols in it are a lamp, water and sukreet. The lamp is a universal symbol of light. It is switched on when the Ghat Paat is established at the beginning of the Giryah-u zari tasbih and is only switched off when the ceremony is complete.
The light of the lamp is a reminder of the Light of Allah, which continues in His chosen Prophets and designated Imams from the progeny of the Final Prophet Muhammad (sallallahu 'alayhi wa alihi wa sallam).
This belief is based on the teachings of the Holy Qur' an, which states in its famous Verse of Light, Ayatu'n-Nur, that is Surah 24, ayat 35: "Allah is the Light of the heavens and the earth.
The similitude of His Light is as a niche in which there is a Lamp". In another chapter of the Qur'an, Surah 33, ayat 46, the Holy Prophet Muhammad is described as "sirajam-munira" or the "Luminous Lamp".
Water is the second main symbol of the Ghat Paat ceremony. During the fifth part of the second Du'a, the reciter pours a small amount of Ab-i shifa into the kumbh whilst saying "farman" to which the whole Jamat unitedly replies "Ya Ali Ya Muhammad". Ab-i shifa is a Persian-Arabic compound word that literally means "The water of Healing".
This definition invites us to reflect on what kind of healing is meant here.
The opening chapter of the Qur'an which we recite at the very beginning of our Du'a is also known as the Suratu'sh-Shifa or the Chapter of Healing, which is repeated at the time of establishing the Ghat Paat.
As we know there is no dichotomy or separation in Islam between the material and spiritual aspects of our faith.
Thus, we pray for physical, spiritual and intellectual healing. This type of healing is only possible through sincere and consistent obedience of the farmans of the Imam of the time.
The third symbol, sukreet, which is a Sanskrit word meaning "good deeds", reinforces the first two symbols.
Together they mean that, if we follow the living Light of Allah, that is, Imam-i Zaman, who is the Nur of Prophethood and Imamat in this time, and live a life of ethics and do good deeds, we will be cured of all ideological, ethical, spiritual and intellectual diseases.
The utterances during this ceremony, which are "Farman" and the reply "Ya Ali Ya Muhammad" and "Hayy-u zinda" at the time of receiving sukreet and the reply "Qayyum-u paya" all substantiate the profound meanings of the Ghat Paat ceremony.
The combination of the symbols of light and water is significant.
In the physical world around us we see that all life on our planet is due to the light of the physical sun and the water on the surface of the earth.
In the Ghat Paat ceremony these two ingredients represent the continuing light and guidance of the Imam of the time, without which there can be no spiritual or intellectual life and growth.
Further, the evidence of such spiritual and intellectual growth is in the way mu'mins can transform society around them through good deeds and service to humanity according to the teachings of the Imam of the time.
Ghat Paat ceremony is worthy of our constant reflection.
Mawlana Sultan Muhammad Shah (salawatullahi 'alayhi) asks a question to the Jamat in a farman. He says that Jamats have been partaking of Ab-i Shifa for hundreds of years, but have we really understood its meaning?
AAB-I SHIFAA, WATER THAT HEALS
14th-15TH Century
The reference by the Persian Ismaili Missionary, Fida’i Khurasani, of the distribution of healing water by 30th Imam Islamshah is significant, as the practice of drinking water blessed by the Imam is frequently attested in the Ginans and continues to form part of the Ismaili tradition to this day. The use of such consecrated water is widely practiced in several religious traditions. Many Twelver Shi’a, for example, dissolve the dust of Karbala where the Imam Husayn is buried, or that of Najaf, the resting place of the Imam ‘Ali, and drink the resulting healing water (Aab-i Shifaa) as a cure for illness, both spiritual and physical. The Ismaili emphasis on the spiritual aspect of this healing is clear from the names used to designate the water, which include Light (Nur) and ambrosia (Amiiras, Aamiijal). Their use of the blessed water is also distinctive in another regard. It is taken in the name of the Imam of the time, who is physically present on earth.
In the old prayer associated with this ritual, preserved in many of the manuscripts, the water is sanctified with the following formula when poured into the vessel:
“Pure is the water, pure is the wind; Pure is the earth, pure is the sky; Pure is the moon, pure is the sun; Pure is the Lord’s vessel, pure is the Lord’s name; By the name of the Lord, pure becomes the Lord’s congregation”
In the remainder of this long prayer, the primordial existence of a manifest divine authority is repeatedly evoked. The lineage of this authority is traced through the cosmic ages and is ultimately affirmed to be vested in the living Imam of the age. The sections of the prayer end with a declaration that the Imam is alive and eternally present. At this point the reciter of the prayer would announce the word farman, to which those in attendance would reply Shah-Pir, a reaffirmation of their allegiance to the command (Farman) of the reigning Imam (Shah) and his representative (Pir). The current practice is similar, but the expression Shah-Pir has been replaced by Ya ‘Ali-Ya Muhammad. In this manner, the community members voiced their allegiance, in the words of Nasir al-Din Tusi, not solely to the command, but to the Commander of their time, the Possessor of the Command.
http://simerg.com/2011/07/05/preparing- ... plication/
14th-15TH Century
The reference by the Persian Ismaili Missionary, Fida’i Khurasani, of the distribution of healing water by 30th Imam Islamshah is significant, as the practice of drinking water blessed by the Imam is frequently attested in the Ginans and continues to form part of the Ismaili tradition to this day. The use of such consecrated water is widely practiced in several religious traditions. Many Twelver Shi’a, for example, dissolve the dust of Karbala where the Imam Husayn is buried, or that of Najaf, the resting place of the Imam ‘Ali, and drink the resulting healing water (Aab-i Shifaa) as a cure for illness, both spiritual and physical. The Ismaili emphasis on the spiritual aspect of this healing is clear from the names used to designate the water, which include Light (Nur) and ambrosia (Amiiras, Aamiijal). Their use of the blessed water is also distinctive in another regard. It is taken in the name of the Imam of the time, who is physically present on earth.
In the old prayer associated with this ritual, preserved in many of the manuscripts, the water is sanctified with the following formula when poured into the vessel:
“Pure is the water, pure is the wind; Pure is the earth, pure is the sky; Pure is the moon, pure is the sun; Pure is the Lord’s vessel, pure is the Lord’s name; By the name of the Lord, pure becomes the Lord’s congregation”
In the remainder of this long prayer, the primordial existence of a manifest divine authority is repeatedly evoked. The lineage of this authority is traced through the cosmic ages and is ultimately affirmed to be vested in the living Imam of the age. The sections of the prayer end with a declaration that the Imam is alive and eternally present. At this point the reciter of the prayer would announce the word farman, to which those in attendance would reply Shah-Pir, a reaffirmation of their allegiance to the command (Farman) of the reigning Imam (Shah) and his representative (Pir). The current practice is similar, but the expression Shah-Pir has been replaced by Ya ‘Ali-Ya Muhammad. In this manner, the community members voiced their allegiance, in the words of Nasir al-Din Tusi, not solely to the command, but to the Commander of their time, the Possessor of the Command.
http://simerg.com/2011/07/05/preparing- ... plication/
There are related threads at:
Niyaz - Abe Safa - Abe Shifa - Pyali - gat pat
http://www.ismaili.net/html/modules.php ... sc&start=0
AABE SHIFA zikar in ginan,farman & Quran
http://www.ismaili.net/html/modules.php ... light=aabe
sukreet
http://www.ismaili.net/html/modules.php ... t+sanskrit
Esoteric Meaning of Sukreet
http://www.ismaili.net/html/modules.php ... t+sanskrit
Niyaz - Abe Safa - Abe Shifa - Pyali - gat pat
http://www.ismaili.net/html/modules.php ... sc&start=0
AABE SHIFA zikar in ginan,farman & Quran
http://www.ismaili.net/html/modules.php ... light=aabe
sukreet
http://www.ismaili.net/html/modules.php ... t+sanskrit
Esoteric Meaning of Sukreet
http://www.ismaili.net/html/modules.php ... t+sanskrit
One way to understand why we say prayers over Niyaz during the ceremony is the healing effect and positive vibrations that are transmitted. Mowlana Hazar Imam also says something when he blesses the water. The article below explains this phenomenon.
Healing Power of Water
This miracle liquid supports digestion and transports nutrients throughout the body, flushes bacteria through the kidneys and out of the bladder, carries oxygen to the cells, regulates our temperature, energizes muscles, helps the function of our organs, lubricates and cushions our joints and spinal cord… the list just goes on and on!
Water scientist Masaru Emoto also believed that while water can heal us, we can heal water. This pioneering thinker conducted research on frozen water and found that it holds and responds to the energetic frequencies directed towards it.
Emotu’s groundbreaking research discovered that water has the ability to copy and transfer information. Water exposed to violent, hateful messages forms fragmented, lopsided crystals.
But when we direct loving, grateful vibrations towards the water we drink, the water responds by moving into symmetrical, beautiful patterns. Emotu taught that when we send these positive intentions towards the water we drink, we can help to purify and energetically transform it.
What a beautiful thought to finish with — in the same way this incredible liquid hydrates and heals us, we too can heal water. For me, this simply serves as proof of the sacred relationship between water and humans.
So why not honor that sacred connection by hydrating your body — your temple — with the purest, highest-quality water possible?
https://www.thesacredscience.com/the-he ... -of-water/
Healing Power of Water
This miracle liquid supports digestion and transports nutrients throughout the body, flushes bacteria through the kidneys and out of the bladder, carries oxygen to the cells, regulates our temperature, energizes muscles, helps the function of our organs, lubricates and cushions our joints and spinal cord… the list just goes on and on!
Water scientist Masaru Emoto also believed that while water can heal us, we can heal water. This pioneering thinker conducted research on frozen water and found that it holds and responds to the energetic frequencies directed towards it.
Emotu’s groundbreaking research discovered that water has the ability to copy and transfer information. Water exposed to violent, hateful messages forms fragmented, lopsided crystals.
But when we direct loving, grateful vibrations towards the water we drink, the water responds by moving into symmetrical, beautiful patterns. Emotu taught that when we send these positive intentions towards the water we drink, we can help to purify and energetically transform it.
What a beautiful thought to finish with — in the same way this incredible liquid hydrates and heals us, we too can heal water. For me, this simply serves as proof of the sacred relationship between water and humans.
So why not honor that sacred connection by hydrating your body — your temple — with the purest, highest-quality water possible?
https://www.thesacredscience.com/the-he ... -of-water/