The earliest Ismaili texts present a dual conception of Revelatory Scripture: the Speaking Scripture (kitab Allah natiq) and the Silent Scripture (kitab Allah samit). In Imami Shi'i belief common to Ismaili and Twelver Shi'a, the Imam as the divinely ordained successor of the Prophet Muhammad is regarded as the authoritative interpreter of the Qur'an and the Prophetic Sunna. He is sometimes referred to as the "Speaking Quran" or the "Speaking Scripture" whereas the Qur'an as a recited or compiled text (mushaf) is called the "silent Scripture". This paper explores how Ismaili Shi'i thinkers constructed the concept of the Speaking vs. Silent Scripture and how the Ismaili Imams practically exercised this role historically. In the first place, Ismaili philosophers used Quranic exegesis to argue that various mentions of al-Kitab in the Quranic narrative refer to the Imam as opposed to the canonized Quranic text. This even includes an exegesis of the famous verse 2:2 Alif Lam Mim, dhalika l-kitab la rayba fihi; Ismaili thinkers argued that "dhalika l-kitab" cannot possibly refer to the Quran and must refer to a more remote "kitab" - namely the Imam. Second, Ismaili thinkers argued that the Quran must always be accompanied by an authoritative interpreter who clarifies what its verses actually mean in the face of widespread disagreement (ikhtilaf) among Muslims about the correct interpretation of various verses. The argument is that the Quran does not interpret itself and does not suffice as a hujja (proof) unless its meaning is expounded by an infallible interpreter - namely the Prophet in his own time and the Imams thereafter. The Imam's interpretation of the Qur'an and Sunna, expressed often as 'ta'wil' also has revelatory status as divinely-inspired teaching akin to the Prophetic Sunna. Thirdly, the Ismaili Imams practically exercise the role of being the Speaking Qur'an or Speaking Scripture by continuously reinterpreting and sometimes modifying specific legal rulings and ritual practices according to differing circumstances. This practically means that the Imam's legal and theological authority can supersede Quranic rulings that were intended to serve prior eras but are no longer applicable in future periods. For this reason, at the practical level, the farmans and guidance of the Ismaili Imamate serves as the primary reference point for Ismaili Muslims to seek legal and spiritual guidance in religious matters.