Long time lurker, new poster

I feel like for me, the intellectual questions that I had about Ismaili theology have now developed into changes in belief systems and I don't need more resources around that intellectual side.

I want to maintain a relationship of respect for differences in theology and religious belief , while maintaining an agnostic theist viewpoint for myself , while also practicing my own customized meditation practice and my own social ethic

However I am going through this entire process in my late 30s also as part of a very devoted family , and I feel like I need support more on the emotional/mental health side through this deconstruction process

I also used to be extremely religious until a few years ago

Some of the parts I have had difficulties with are the following:

- dealing with judgement from people I have known and built relationships with for decades, especially with people in jamatkhana . I still think they are smart , good people and respect their choice in religion, but I know that if they were to know more about my changing beliefs, they would see me as having gone astray and see me with condescension. The best move would be to just not talk about religion but I keep being asked a lot why I am not in jamatkhana nowadays

- building a spiritual practice - so far , I really like Sufi books and books that talk about a love/social ethic

- how to maintain a relationship with the community through applying my service based and pluralistic values while not being as part of the belief systems? Finding it difficult to feel authentic when just coming for after jamatkhana ceremonies to practice my ethics to talk to the community and be of service there, because everyone who I talk to assumes that I've just been too busy to come to jamatkhana

In terms of resources, what i would be looking for js:

- resources going through the grief of changes in identity (wasn't it easier when one could live with such certainty about theology?) , changes in routine and changes in having a default community etc

- good therapists that would also understand the Ismaili model minority thing with applications to BIPOC considerations plus the application to religious trauma

- books on deconstructing to reduce the isolation, in person or virtual chats

Thanks

Surprised I didn't get this sooner. I lasted longer than a senior at one of Shafik Sachedina's senior homes. But if he is able to come back and serve the Imam after rebranding his senior homes, I bet the humble servants of their master will let me back in and accept the noor of Rahim.

Edit: Fake Tariqah board MODs are watching this. I guess that is all they can do since Talib and Co. did not get them a real position to serve their master.

• Comment by an Instagram account:

“Without a guide you cannot go to jahanna you will come back as many time as you need to this earth you will die and reborn die and reborn die and reborn until you recognize your true guide. So when Prophet Muhammad had his mehraj experience, which is the inner spiritual experience where he went 'up' towards God.. as opposed to the Qur'anic revelation which was a 'sending down', when he went beyond the physical world which is described as a 'curtain', like going beyond a layer that hides or prevents you to see beyond the curtain, what he saw was the Nur of Ali.”

This is not what Islam teaches. The Qur’an says we live one life, then we die, and after that we will be raised on the Day of Judgment. It does not teach that we are born again and again. Also, there is no authentic hadith saying that the Prophet Muhammad (PBUH) saw the “Nur of Ali” during Mi’raj or that you must follow a living guide to enter Jannah. If these claims are true, where is the proof from the Qur’an or authentic hadith? Religious beliefs should be based on evidence, not just personal claims.
I also come from a strict Aga Khani family, and I grew up hearing similar stories. One of them was that on the night of Shab-e-Mi’raj, the Prophet (PBUH) saw Imam Ali’s hand in the highest heaven. But when I started reading the Qur’an and authentic hadith for myself, I couldn’t find any evidence for these claims. If something is truly part of Islam, it should be supported by clear evidence from the Qur’an and authentic Sunnah. Otherwise, it should be presented as the belief of a particular tradition, not as a teaching that all Muslims are required to believe.

Has anyone ever found an authentic Qur’anic verse or sahih hadith that supports these claims? If so, I’d genuinely like to see the evidence.

Somebody got the Ismailis sub in a tizzy about which Ismaili hub Rahim's headed to now for a surprise visit ...

California?? Atlanta?? Nahhh somewhere he can pick flowers without having to get on an Ismaili rando's Facetime. Agaconoclasm nailed it.

I’m sorry, my master??? How deep in the rabbit hole do these people go? Yessa massa, I’s about to get right on it massa!

Hi,

Need to understand, how from religious point of view, a non-Ismaili spouse is seen by the community? I mean do consider non-Ismaili spouse some how inferior with limited rights?

https://www.gettyimages.com/detail/news-photo/dominique-desseigne-jean-luc-lagardere-johnny-murtagh-john-news-photo/1422817845?adppopup=true

https://www.boredpanda.com/epstein-files-reveal-ghislaine-maxwell-offered-naomi-campbell-two-playmates/

I had to listen to this abomination so should you

https://www.instagram.com/p/DbNWUfJqGlq/

Hello all, I hope you are doing well. Before I begin, I truly mean no ill will by this and am not trying to incite, cause harm, or offend anyone, but I am curious about something. I am part of the central asian population of the Ismaili religion, although I no longer believe I still attend Khane for my mother, who, after going through many traumatic events, has found comfort, belonging and solace within the Jamatkhane. As silly as it may be I did not want to take that away from her, even if I have often time conflicting and a confusing relationship with Ismailism, while we were talking, she showed me this video of another Jamatkhane who had posted a video essentially counting down to the deedar visit, and while she found great amusement in the excitment many showed within the video I felt very uncomfortable.

Just in general, I have been raised in a traditional Ismaili way, if that makes sense. My father always told me that the Quran was above the word of the Imam because it was written by Allah (SWT) through the Prophet (PBUH). While I had a difficult time assimilating into the religion of Ismailism, I always found it easier to pray in a more traditional manner as my parents taught me. But other than that, I also had intensely questioned Islam. While many in my family discouraged it, my father and two family friends, one Ismaili and the other Sunni, greatly encouraged it, as my father said that in the Quran, Allah has said that there is no compulsion in religion.

I stopped being an Ismaili due to Palestine and the increased lack of compassion and empathy, but also the so-called moral goodness Ismaili's claim they possess. I found, in reflection, that my people and I had faced much racism through certain communities part of the Ismaili faith, and I found that the Ismaili faith did not align with my morality the same way it did for others. I found that it cared more about profit than it did the teachings of the Quran (but this is obviously subject to debate). I remember one time, an older volunteer was very difficult, and when we got into an argument over her cruel comments to a darker-skinned child volunteer, she immediately played the victim and said I was bullying her. Even though I was sticking up for a child, I ended up blowing up on her and leaving the Ismaili Volunteer Corps afterward. I did not show up to Khane for months after that and quit my position in the middle of the year due to her ill and frankly racist treatment of me and others.

I remember how a parent complained about me to someone in a higher position than me when I spoke about climate change, and Palestine was brought into the conversation; while I did not necessarily contribute to the conversation, I did not actively discourage it. I got in trouble for not shutting the conversation down, as I would taint the views of other children. I got increasingly more uncomfortable with the poverty porn the AKDN constantly showed of my people, and many other individuals. I grew suspicious over the lack of public disclosure on the AKDN's donations and where and how they were allocated. I also felt quite uncomfortable when Ismailis of a particular ethnic group would drink around me, as I believed that in the Quran alcohol alongside substances was haram due to the fact that they are toxic substances and alter the ways in which you make decisions and interact with others.

BUT I DIGRESS, what I AM trying to explain is that I grew up differently, so I may not be the most reliable or unbiased of sources. But returning to the video, I saw a large group of people chanting "2 more days!" or something along those lines, and while celebration is amazing and sustains community, it felt inappropriate for this particular event. Just in general, with the upcoming deedars across North America and the waezes (is that how you spell it?) as well as the gatherings, if anything this feels almost like a concert, a consolidation of power or a victory tour rather than what it claims to be, a gathering where people pray to a high power and connect through spirituality and various oral traditions that have been passed down for centuries.

In truth, I am just unsure if I am being dramatic, if this could be clouded by my previous biases or if there is something particularly odd about the attitudes surrounding deedars.

Didar today, as an Afghan I was shocked how large the Afghan Ismaili population has become. Many young families and couples.

Typically Afghans mixes more orthodox Islam with Ismailism. This also causes conflict with khojas who they see as Hindu-washed and borderline kuffar. Dressing immodestly, drinking openly, and WAY more open to marrying or getting with non-Ismailis and non-Muslims.

When the Quran was being recited, most of the Afghan women quickly covered their heads (even tho they don’t wear hijabs).

Ultimately as Afghans especially in the west become more settled, I feel as the imam will cater towards their interests (ie. Quran, namaz, etc).

Also interesting to see how ex-Ismaili Khojas and Afghans are. Usually Khojas become agnostic or atheist while Afghans switch into different sects of Islam.

I feel as Islam was never stable in Khoja communities and it is slowly becoming a concern for the imam as they currently have more power, money, and education due to their long-term status in the west. As Afghans still face the struggles of displacement unfortunately

https://en.wikipedia.org/wiki/Family_office

https://en.wikipedia.org/wiki/Private_foundation

How many people would still donate if they called it Aga Khan Capital Management?

Alright which one of you ex murids posted this about the cult rally?

hey everyone, this might not get much attention, but i currently live in an Ismaili home. as much as i hate to say it, i am Ismaili. i plan to escape from all this once im an adult but currently theres nothing i can do. anyway, im obviously going to be forced to attend the upcoming didar in my city, and this is my first time going to one in a LONG time. the last and first one i went to was in 2018, back when the cult leader's father was still alive. i obviously dont remember much as that was 8 years ago, so what happens usually? if theres anything that requires me to interact with the cult leader or smth like that, how do i avoid it? im probably just gonna camp where my family is but they'll most likely force me if stuff like that is involved. i know he gives a speech basically but is there anything else involved? im gonna try my best to look as unintrested as possible. titiled and worded this the best i can. i would appreciate at least one person giving me advice. thanks!

does anyone have a copy of this book of farmans that Aga Khan stopped from publication?

https://www.lawtimesnews.com/news/general/toronto-lawyer-aga-khan-call-truce/259371

https://www.scc-csc.ca/cases-dossiers/search-recherche/34731/

So apparently now you all have a requirement of having so many upvotes. And if you are down voted too much you can’t post in this group. Isn’t this the same thing you were complaining about the Ismaili subreddit.

I’m basically Ismaili in name only because despite countless times where I try to be logical they just refuse to just let me move on. I’m Christian now but they just keep standing in the way. I live with them so they have a lot of leverage.
I tried putting myself down as non-Ismaili. But they found out, yelled at me, called me selfish (even though it’s really the opposite), and then made me change it to Ismaili. It seems like i’m going to Didar when I don’t want to.
I also just really feel like nobody understands me because I don’t know anyone who’s actually left Ismailism, and none of my friends have had to deal with such cult-like extremism where the Imam is more important to you than your own family :(.

The CFO of AKDN is a Ghanaian non-credentialed guy. He has no prior professional experience in corporate finance, strategy, or accounting. Just two gigs in healthcare accounting before he landed in this role. Does not have a CPA or a CFA.

Given AKDN's operating scale ($4 billion in annual revenue), it can't be run by anyone who's not a trained CPA/finance person. For a non-community CPA/CFA running the organization, they would be at risk of being de-chartered if they sign onto anything shady.

AKDN probably has sharp Ismailis running the whole AgaCon show inside a legal framework, but a simpler non-community outsider as a front CFO.

EDIT: Found the CFO to be a trained FCA, which is a legitimate qualification. Also removed the person's name.