Simergphotos presents An Anthology of the Silk Road Through the Lens of Muslim Harji and Smithsonian’s Folklife Festival with magnificent photos taken by Harji during his recent visits to the iconic Silk Road cities of Samarkand and Bokhara in Uzbekistan. Then the post steps back in time and brings you wonderful memories from the Smithsonian Institution’s Annual Folklife Festival held in Washington D.C. in 2002, which was entirely dedicated to one single subject: The Silk Road. The post contains photos from the opening day, which was attended by His Highness the Aga Khan, as well as an excellent thematic anthology covering many aspects of the exciting Silk Road!…More at Simergphotos.
“The poor are not mere inanimate, unmotivated, units of deprivation. They are living, thinking people like the rest of us.”
Mawlana Hazar Imam, His Highness the Aga Khan, 49th Ismaili Imam
The festival of Eid, also known as Bairam or Eid Ramadan is one of the most joyous days in the Islamic calendar. It is an occasion for celebration and rejoicing for Allah’s Bounty upon mankind for His revelation of the Holy Qur’an during the month of Ramadan. It is also a time for individuals to express their gratitude to Allah for having given them the strength, courage and resilience to complete the fast, and thus fulfilling the duty enjoined upon them by Allah.
On this joyous occasion, we convey our heartiest felicitations and Eid Mubarak to all our readers as well as Muslims around the world, with the fervent hope and prayer that peace and harmony should prevail over many areas of the Muslim world afflicted by horrible conflicts, which are resulting in the loss of lives and contributing to unbearable hardships and struggles. The Islamic ethic of forgiveness, generosity, and peaceful co-existence and unity through dialogue are keys by which conflicts can be resolved, whereby every Muslim can aspire for a life of material and spiritual well-being and happiness.
The excerpts produced in this post from the Holy Qur’an and the hadith as well as from the farmans, writings and speeches of Hazrat Ali (a.s.) and Mawlana Hazar Imam (His Highness the Aga Khan) are foundation blocks for building harmonious societies around the world. The acts of charity and generosity mentioned in the quotes will facilitate those who are underprivileged to manage their own destinies, thereby leading them to a life of dignity, befitting Allah’s greatest creation.
PROFOUND TEACHINGS OF ISLAM
(Selections from the Holy Qur’an, the hadith and teachings of Shia Ismaili Imams)
“It is not righteousness that you turn your faces towards the East and the West, but righteous is the one who believes in Allah and the Last Day, and the angels and the Books and the prophets, and gives away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and to those who ask and set slaves free.” — Holy Qur’an, 2:177
“And whatever good you may spend on others is for your own good, provided that you spend only out of a longing for God’s countenance.” — Holy Qur’an, 2:272
“You will not enter paradise till you believe, and you will not believe till you love one another. Let me guide you to something by doing which you will love one another: Salute and sundry among you.” — Tradition of the Prophet Muhammad (s.a.s.)
“Have a tender heart, as tender as a fistful of green grass; be not arrogant and stiff as a tree upright in a forest. A tree is toppled in a storm, but grass bends and sways happily with the wind.” Hazrat Ali (a.s.), Kalam-e-Mawla, 8:67
“A great river is not made turbid by a stone. A religious man who takes to heart an injury is as yet, but shallow water. If any misfortune befalls you, bear with it, that by forgiving others you may yourself obtain pardon. O my brother! seeing that we are at last to return to earth, let us humble ourselves in ashes before we are changed into dust.” — Hazrat Bibi Fatima (a.s.). 
“…As the world gets smaller, it is fundamental that people should work together and not against each other, and try to be a little more generous than you have been in the past. If people have made mistakes, forgive them their mistakes. If people have harmed you, forget and forgive. Do not hold grudges. Do not turn around and say, ‘he hurt me yesterday, so I will hurt him today’. This is not the spirit of Islam…” His Highness the Aga Khan, Farman Mubarak, Mumbai, 1969, Precious Gems.
“Islam is not passive. It does not admit that man’s spiritual needs should be isolated from his material daily activities. A Muslim must play an active role in helping his family and the brotherhood of believers. The object is not to achieve status, wealth and power, but to contribute to society’s overall development. This implies moral responsibility to help the weaker, less fortunate members.” — His Highness the Aga Khan, Toronto, May 14, 1987. 
“…when you are studying the Qur’an, when you are studying the history of Imams, when you are studying the history of pre-Islamic Arabia, I would like you to take from this history that which will help you to live within the spirit of Islam. This means to live honestly, to live purely, to know that you are brothers and sisters, to be available at all times when one or the other needs help, to be generous, to be honest. These are the qualities which you can trace throughout Qur’an-e Shariff, throughout the life of the Prophet, throughout the lives of the Imams. And this is something which I would like you to follow, not only in letter but also in spirit, because it is this spirit which cannot be changed, and which I would like my spiritual children to understand fully…” Farman Mubarak, His Highness the Aga Khan, Karachi, November 29, 1964. 
“There are those who enter the world in such poverty that they are deprived of both the means and the motivation to improve their lot. Unless these unfortunate ones can be touched with the spark which ignites the spirit of individual enterprise and determination, they will only sink back into renewed apathy, degradation and despair. It is for us, who are more fortunate, to provide that spark.” — His Highness the Aga Khan, speech, Housing and Development, Mumbai, January 17, 1983.
“The poor are not mere inanimate, unmotivated, units of deprivation. They are living, thinking people like the rest of us.” — His Highness the Aga Khan, Aiglemont, March 16, 1983.
“On the occasion of my Silver Jubilee, I would be deeply happy if the members of my jamat, wherever they are and whatever their age, would reaffirm in a visible and united manner their commitment to the principles of Islam which bind all Muslims together, and which are unique example to all mankind: Belief in Allah, the fulfillment of His message to man, respect and support for His greatest creation, man himself. In this way let us establish even sounder foundations for a good and proper life and let us extend our support to those living in the developing areas of the world.” — His Highness the Aga Khan, 1982. 
Date posted: Friday, July 17, 2015.
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 Quoted in Ilm, July 1986, page 17.
 Ilm, Volume 13, Number 1, July 1990, page 45-46.
 Farman Mubarak Pakistan Visit 1964, published by the Ismailia Association for Pakistan, quoted also in Ilm, Volume 13, Number 1, July 1990, page 38.
 Talika Mubarak of Mawlana Hazar Imam, Silver Jubilee, July 11, 1982, quoted in Ilm, July 1990, page 55.
Editor’s note: This is a very condensed, yet comprehensive, post on the munajat, Ya Ali Khuba Mijalas. For the complete version, which offers much more in terms of the ginan’s history, composition, style, and explanation with a glossary, please click Original article.
By Sadrudin K. Hassam
Popular tradition has it that the munajat, Ya Ali Khuba Mijalas, was first recited during the enthronement ceremony of the 48th Imam, Mawlana Sultan Mahomed Shah, His Highness the Aga Khan III, which took place at Aga Hall at Mazagon Road in Mumbai in September 1885. Another tradition says that the recitation first took place when the young Imam met his followers at the main Ismaili Jamatkhana in Mumbai, known as the Darkhana. In any case, the munajat became very much part of the Ismaili tradition in many parts of the world to recite it in jamati gatherings (mijalas) to commemorate the enthronement of their 48th Imam Sultan Muhammad Shah, the late Aga Khan III (1877 – 1957). Continuing with this tradition, this Munajat, with slight variations, is now recited on the occasion of the anniversary of the ascension of Mawlana Shah Karim al-Husseini (His Highness the Aga Khan IV) as the 49th Ismaili Imam. July 11th, 2015 marks his 58th Imamat anniversary.
The Arabic word munajat is formed from the root word na-ja-wa which means ‘to converse secretly’ or ‘confidentially’. From the context of the ginanic literature of the Ismailis, the term munajat would be equivalent to venti (supplication). Apart from conveying this basic idea of venti, the term munajat also has the connotation of conveying mubaraki (greetings) and adoration or reverence to a holy person, in this case the Ismaili Imam.
The complete munajat has eight stanzas of four lines each, the chopai. At the end of each stanza there is a warani (refrain) of four lines which ends with the words ‘Mubarak hove’. This refrain is repeated at the end of each stanza for collective recitation and participation of the Jamat.
It is not an easy task to explain and translate a Ginan or Qasida from one language to another. For this munajat which is a blend of several languages and is suffused with deep feelings and sublime supplication, the task becomes even more daunting. A conscious effort has been made to be as close to the original as possible and we hope that this explanation will impart our readers with some understanding about Ya Ali Khuba Mijalas.
Each of the transliterated verse (no accents) is accompanied with its translation. [Key glossary terms are included in the detailed Original article — ed.].
Ya Ali Khuba Mijalas Zinat Karake
Farasha Bichhai Gali,
Aan Baithe Hay Takht-Ke Upar
Shah Karim Shah Vali
Aaj Raj Mubarak Hove,
Noor Ain Alikun Raj Mubarak Hove,
Shah Aal-e Nabi Kun Raaj Mubarak Hove,
Hove Hove Aaj Raj Mubarak Hove.
O Ali! In the fair assembly,
gloriously adorned with carpets spread on the floor,
Our Lord Shah Karim sits on the takht,
our Lord Shah Karim our Guardian.
Today blessed be your rule
Oh the light of Ali’s eye,
Blessed be your rule
Shah, the descendant of the Holy Prophet,
Blessed be your rule today
Blessed be your rule today.
Ya Ali Didar Lenekun Aye Shah Teri,
Hindi Jama-et Sari,
Sijada Baja Kar Najaran Deve
Jan Apniku Vari…. Aaj.
O Ali! To be blessed with didar (glimpse of the Imam)
your whole Indian jamat have assembled.
They prostrate and they offer nazrana (homage)
devoting their lives to you.
Ya Ali Tera Nasiba Roje Awal-Se,
Deta Haire Kamali,
Shah Sultan Shah Ke Mukhamen Se Nikala,
Shah Karim Shah Vali….Aaj
O Ali! Your fortune from the very first day (right from the beginning)
has bestowed perfection upon you,
Hazrat Imam Shah Sultan Muhammad Shah declared that
Mawlana Shah Karim is the Lord and the Guardian.
Ya Ali Shah Kahun To Tujakun Baja Hay,
Bakhta Bulanda Peshani,
Chhoti Umarmen Aali Marataba,
Taluki Hay Nishani….Aaj
O Ali! To call you Lord is your due.
Your fortune and greatness is evident on your forehead.
Your exalted status at the young age
is a sign of greatness.
Ya Ali Takhta Ne Chhatra Tujakun Mubarak,
Abul Hasan Shah Karani So Teri
Jannat Aap Sanvare….Aaj
O Ali! May your throne and canopy (exalted position) be blessed,
the dear one of Fatimatuz Zahra.
O Mawla Ali! All this is because of your glorious deeds.
Paradise is embellished by your presence.
Ya Ali Takht ne Chhatra sunake tere
Falakase Barase Nooran,
Moti Tabaka Hathunmen Lekar,
Shah KunVadhave Huran….Aaj
O Ali! At the news of your Takht Nashini (Takhta ne Chhatra)
the heavens shower Light,
with trays of pearls in their hands,
the houris (chaste heavenly maidens) greet the Lord.
Ya Ali Maheman Khanemen Momankun Jab
La-i ‘Id Musal-le
Shamsi Jo Salavat Pada Kar
In the guest-house when the celebration
of your Takht Nashini takes place,
the momins celebrate like ‘Id.
They recite the Shamsi prayer, the salwat,
and they experience the ecstasy of spiritual enlightenment.
Ya Ali Teri Mubarak Badike Khatar,
Sayyad Karte Munajat,
Shah Najaf Tere Pushta Panah
Tere Dushman Hove Fanah….Aaj
O Ali! To offer greetings,
the Sayyads make their humble supplication (munajat)
O Ali, the Lord of Najaf, may your progeny be protected
and your enemies be destroyed.
Date posted: July 11, 2015.
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“The Imam’s true face is to be perceived with the eyes of the heart.
He has thousands of physical habitations, but his true home is traceless;
He has had a thousand names, but all of them refer to one reality.”
33rd Ismaili Imam ‘Abd al-Salam, 15th Century
By Mawlana Sultan Mahomed Shah,
His Highness the Aga Khan III
“Ever since the time of my first ancestor Ali, the first Imam, that is to say over a period of thirteen hundred years it has always been the tradition of our family that each Imam chooses his successor at his absolute and unfettered discretion from amongst any of his descendants whether they be sons or remoter male issue.
“In view of the fundamentally altered conditions in the world in very recent years due to the great changes which have taken place including the discoveries of atomic science I am convinced that it is in the best interests of the Shia Moslem Ismailian Community that I should be succeeded by a young man who has been brought up and developed during recent years and in the midst of the new age and who brings a new outlook on life to his office as Imam.
“I appoint my grandson Karim, the son of my son Aly Salomone Khan to succeed to the title of Aga Khan and to be the Imam and Pir of all my Shia Ismailian followers.”
2. THE MOMENT OF SUCCESSION, THE HEREDITARY INSTITUTION AND THE NOOR OF IMAMAT
By Mawlana Shah Karim al-Hussaini Hazar Imam, His Highness the Aga Khan
“The [installation] ceremony is a public installation of the Imam. The Ismailis pay homage to the Imam and that is when you are recognised by the world at large as the Imam.
“Officially as soon as one Imam passes away, his successor takes on from the very minute the Imam has passed away .” 
“The Ismaili Imamat is a supra-national entity, representing the succession of Imams since the time of the Prophet….today the Ismailis are the only Shia community who, throughout history, have been led by a living, hereditary Imam in direct descent from the Prophet.
“…As the 49th Imam, I have for the past 50 years, looked after two inseparable responsibilities: overseeing the spiritual wellbeing of Ismailis, as well, at the same time, as focusing on improving their quality of life and that of the people with whom they live.” 
“For hundreds of years, my spiritual children have been guided by the Rope of Imamat; you have looked to the Imam of the Age for advice and help in all matters and through your Imam’s immense love and affection for his spiritual children, his Noor has indicated to you where and in which direction you must turn so as to obtain spiritual and worldly satisfaction. 
3. TWO 15TH CENTURY ISMAILIS IMAMS ON ZAHERI AND BATINI DIDAR, AND IMAM’S ESSENCE
(a) Imam Mustansir bi’llah
Pandiyat-i- Jawanmardi or Counsels of Chivalry is a compilation of the guidance of the 32nd Ismaili Imam, Mustansir bi’llah, who lived in the 15th century. This book contains exhortations to the faithful on the necessity of recognising and obeying the current Imam and on how to live a truly ethical life. The circumstances that led to the compilation of the work are intriguing, and are alluded to in many of the manuscripts copies as follows:
When Pir Taj al-Din passed away, a number of people from the Sindhi Ismaili Community went to the Imam. Upon arrival they pleaded: “Our Pir Taj al-Din has passed away. Now we are in need of a Pir.” The Imam then had the Counsels of Chivalry compiled and gave it to them saying: “This is your Pir. Act according to its dictates.”
In one of the chapters, the Imam enumerates the importance of both the Zaheri and Batini aspects of the Imam’s Didar. He recognizes and acknowledges the sacrificing spirit of the Jamat, in serving him and in observing religious duties.
“They (the Jamat, the community) have given up their property, and even their lives. All of them have faithfully submitted their religious dues. Others have travelled long distances through arduous conditions by land and sea, braving storms and incurring great expense.
“Some attend religious assemblies to increase their knowledge while others, without any worldly motive, perform acts of charity to benefit the poor.
“Some have acted with noble actions in the cause of faith, including special devotions, worship and especially remembrance (zikr), continually invoking the Lord throughout the night, never neglecting God for even a moment, and worshipping him out of passionate devotion.
“All believers are urged to come into the presence of the Imam and to see him with their own eyes.
“Thus, the esoteric (batini) vision, realized through pious works and the constant remembrance of God during the nightly vigil, as well as the exoteric (zaheri) vision, achieved by travelling to the Imam’s residence and beholding the gateway of God’s mercy, become the ultimate purpose of human life.
“Piety should be for the purpose of recognizing and beholding God, which is achieved through the recognition and vision of the Imam of one’s time.”
(b) Imam ‘Abd al-Salam
There is an ode of the 33rd Ismaili Imam ‘Abd al-Salam in which he says that the talisman (anything that has magical powers) that can open the treasure trove of spiritual meaning of the Holy Qur’an is the Imam. This ode is lucidly explained by Dr. Shafique Virani in his path breaking book, “The Ismailis in the Middle Ages.”
In the ode the Imam observes that the true essence of the Imam cannot be recognized with earthly, fleshly eyes, for these can only see his physical form, perishing like all else with the passage of time. His true face is to be perceived with the eyes of the heart. He has thousands of physical habitations, but his true home is traceless; he has had a thousand names, but all of them refer to one reality.
The Imam continues by saying that today he is known as ‘Abd al-Salam, but tomorrow the physical body will be gone and the name will change, yet the essence will remain in the next Imam of the lineage. Those who look at the Imam as they squint will consider him like any other human being, but as soon as the eyes of the heart perceive correctly, his true status is discovered. In form the Imams change, but in meaning and substance they are changeless. Human language cannot attain to the majesty of the Imams.
The Imam is the most precious ingredient in the supreme elixir (miraculous substance) of eternal life-red sulfur. He is not simply a pearl, but the ocean that gives birth to pearls. The existence of the Imam, who leads humankind to a recognition of God, is the very pinnacle of creation.
Date posted: July 10, 2015.
Previous posts in this special series:
- Special Series: Ismaili Expressions on the Imamat — (II) The Beatific Vision of the Imam of the Time
- Special Series: Ismaili Expressions on the Imamat and Imam of the Time — (I) The Preamble of the Constitution of the Shia Imami Ismaili Muslims
 Click http://www.nanowisdoms.org
 Click In a Dynamic and Stirring Address to Members of the Canadian Parliament, His Highness the Aga Khan Shares His Faith Perspectives on the Imamat, Collaboration with Canada, the Muslim World Community (the Ummah), the Nurturing of Civil Society, Early Childhood Education, Voluntary Work, and the Unity of the Human Race
 Farman Mubarak Pakistan Visit 1964, published by the Ismailia Association for Pakistan. Quoted also in Ilm magazine, July 1975, Volume 1, Number 1, page 27, published by the Ismailia Association for the United Kingdom (known since 1986 as the Ismaili Tariqah and Religious Education Board or ITREB)
Note: Reading 3 compiled from The Ismailis in the Middle Ages, by Shafique N. Virani, and Pandiyat-i Jawanmardi, translated by Professor Vladimir Ivanow). Image courtesy of roseannapiter.com
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LETTER FROM PUBLISHER
By Abdulmalik Merchant
Canada’s Confederation Day, the American Independence Day, Tanzania’s Saba Saba celebrations and the Imamat Day of His Highness the Aga Khan, all fall in the month of July.
Canada is already preparing for its 150th birthday two years hence when Ismailis around the world will, inshallah, celebrate the Diamond Jubilee of their beloved 49th Imam, whom they respectfully address as Mawlana Hazar Imam.
His Highness the Aga Khan succeeded to the 49th hereditary throne of Imamat at the age of twenty by the will of his grandfather, Mawlana Sultan Mahomed Shah, His Highness the Aga Khan III, who served as the 48th Ismaili Imam for a record 71 years (August 17, 1885 – July 11, 1957).
Over the next week, Simerg will provide an insight into the principles of Imamat through short readings. We begin the series by posting the Preamble of the Ismaili Constitution, which is an introductory succinct statement giving the historical roots of the Ismaili Imamat, the principle of Imamat succession, and the permanency of the spiritual bond that exists between the Imam and his followers.
Another theme that will be explored in the coming few days through the writings of Ismaili Pirs, missionaries and philosophers is the principle of the Unity of Imamat, that is the Ismaili belief and understanding that each Imam, being the bearer of the Noor (Light) of Imamat, is the same irrespective of his own age or the time he lives in.
Finally, another aspect that will become apparent from the readings to follow is that the hereditary institution of Imamat can never become extinct. This is in accordance with the well known Muslim prophetic tradition, hadith thaqalain, which says, “I leave behind me two weighty things: The Book of Allah and my Progeny. If you keep yourselves attached to these two, never, never will you go astray. Both are tied with a long rope and cannot be separated until the Day of Judgement.”
The Preamble of the Constitution of the Shia Imami Ismaili Muslims
Please click on photo for enlargement
“Mawlana Hazar Imam Shah Karim al Hussaini, His Highness Prince Aga Khan, in direct lineal descent from the Holy Prophet (s.a.s.) through Hazrat Mawlana Ali (a.s.) and Hazrat Bibi Fatima (a.s), is the Forty-Ninth Imam of the Ismaili Muslims.”
In 1905, the 48th Ismaili Imam, Sir Sultan Muhammad Shah, His Highness the Aga Khan III, issued a written set of ‘Rules and Regulations’ for the Ismailis of East Africa which effectively served as their communal constitution. This constitution re-affirmed the centrality of the Imam’s authority over the affairs of his community and also articulated the distinctive religious identity of the Ismailis. This document was revised and published several times until 1954, and was made available to Ismailis and non-Ismailis alike. Similar rules were given to the Ismaili community in British India.
During the 1960’s, the 48th Imam’s grandson and successor, Mawlana Shah Karim al-Hussaini Hazar Imam, His Highness the Aga Khan IV, gave Constitutions to his followers in Africa and Pakistan in 1962, and to the Jamat in India in 1967.
A constitution review committee was then formed in the early 1980’s, and after exhaustive review, Mawlana Hazar Imam, in 1986, ordained a new Ismaili Constitution known as “The Constitution of the Shia Imami Ismaili Muslims.”
The Ismaili Constitution became applicable throughout the world, linking all Ismailis to the Imamat. His Highness did this with the belief that the Constitution would provide a strong institutional and organizational framework through which his community would be able to contribute to the harmonious development of the Muslim Ummah and of the societies in which his followers lived. He expressed confidence that the Ismaili Constitution would give a stronger integrated identity to his community, and that in abiding by it in letter and spirit, the Ismailis would achieve greater peace, unity, happiness, security and wellbeing. He futher hoped that the Constitution would become an enabling document for all his murids (followers) for an active role in institution building, for creative application of their abilities, for personal development and for intellectual and spiritual satisfaction.
The new constitution was ordained, signed and sealed by Mawlana Hazar Imam on December 13th, 1986, his fiftieth Salgirah (birthday) and thirtieth year of Imamat. The Constitution was revised by Mawlana Hazar Imam on July 11, 1998, when he completed forty one years of his spiritual leadership.
(A) The Shia Imami Ismaili Muslims affirm the shahādah lā ilāha illa-llāh, Muhammadur rasulu-llāh, the Tawhid therein and that the Holy Prophet Muhammad (s.a.s.) is the last and final Prophet of Allah. Islam, as revealed in the Holy Quran, is the final message of Allah to mankind, and is universal and eternal. The Holy Prophet (s.a.s.) through the divine revelation from Allah prescribed rules governing spiritual and temporal matters.
(B) In accordance with Shia doctrine, tradition, and interpretation of history, the Holy Prophet (s.a.s.) designated and appointed his cousin and son-in-law Hazrat Mawlana Ali Amiru-l-Mu’minin (a.s), to be the first Imam to continue the Ta’wīl and Ta‘līm of Allah’s final message and to guide the murids, and proclaimed that the Imamat should continue by heredity through Hazrat Mawlana Ali (a.s) and his daughter Hazrat Bibi Fatimat-az-Zahra, Khātun-i-Jannat (a.s).
(C) Succession of Imamat is by way of Nass, it being the absolute prerogative of the Imam of the time to appoint his successor from amongst any of his male descendents whether they be sons or remoter issue.
(D) The authority of the Imam in the Ismaili Tariqah is testified by Bay‘ah by the murid to the Imam which is the act of acceptance by the murid of the permanent spiritual bond between the Imam and the murid. This allegiance unites all Ismaili Muslims worldwide in their loyalty, devotion and obedience to the Imam within the Islamic concept of universal brotherhood. It is distinct from the allegiance of the individual murid to his land of abode.
(E) From the time of the Imamat of Hazrat Mawlana Ali (a.s), the Imams of the Ismaili Muslims have ruled over territories and peoples in various areas of the world at different periods of history and, in accordance with the needs of the time, have given rules of conduct and constitution in conformity with the Islamic concepts of unity, brotherhood, justice, tolerance and goodwill.
(F) Historically and in accordance with Ismaili tradition, the Imam of the time is concerned with spiritual advancement as well as improvement of the quality of life of his murids. The imam’s ta‘lim lights the murid’s path to spiritual enlightenment and vision. In temporal matters, the Imam guides the murids, and motivates them to develop their potential.
(G) Mawlana Hazar Imam Shah Karim al Hussaini, His Highness Prince Aga Khan, in direct lineal descent from the Holy Prophet (s.a.s.) through Hazrat Mawlana Ali (a.s.) and Hazrat Bibi Fatima (a.s), is the Forty-Ninth Imam of the Ismaili Muslims.
(H) By virtue of his office and in accordance with the faith and belief of the Ismaili Muslims, the Imam enjoys full authority of governance over and in respect of all religious and Jamati matters of the Ismaili Muslims.
(I) It is the desire and Hidāyat of Mawlana Hazar Imam that the constitutions presently applicable to the Ismaili Muslims in different countries be superseded and that the Ismaili Muslims worldwide be given this constitution in order better to secure their peace and unity, religious and social welfare, to foster fruitful collaboration between different peoples, to optimise the use of resources, and to enable the Ismaili Muslims to make a valid and meaningful contribution to the improvement of the quality of life of the Ummah and the societies in which they live.
Date posted: Saturday, July 4, 2015.
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References for this post:
(1) The Ismailis: An Illustrated History by Farhad Daftary and Zulfikar Hirji, published by Azimuth editions in association with The Institute of Ismaili Studies (2008).
(2) Wikipedia article on Imamah, with link to website, http://www.salmanspiritual.com/
(3) http://www.kamalzar.com, website of Alwaez Kamaluddin Muhammad and Alwaeza Zarina Kamaludin.
Muslim and Nevin Harji have just returned from a remarkable trip to Badakhshan, which is located in one of the most remote corners of the earth, in the midst of the magnificent Pamir mountains. The Harjis were fortunate to be invited to an Ismaili wedding in the small village of Namadgut (near Ishkashim). The whole village consisting of forty Ismaili families was involved in the preparation and celebration of the wedding. We continue our special series on Badakhshan with this special photo essay An Ismaili Wedding in the Pamirs Through My Lens by Muslim Harji.
“While ascent (al-ma’arij) in its simple meaning gives a clue to the upward direction of the Prophet’s journey, it proclaims very emphatically that if God has placed man on this earth, He has also set up a ladder for man to climb up to Him. No wonder Allah calls Himself the Lord of the Ways of Ascent (Dhu ’l-ma‘arij).” — Read more
This is an unusual example of the Prophet Muhammad (s.a.s) pictured in an Islamic manuscript. It comes from a royal miniature made to illustrate a copy of the poems of the celebrated Persian Nizami, and depicts the Prophet’s ascension to heaven on the horse Buraq, guided by the archangel Gabriel, with an escort of angels. According to tradition, the face of the Prophet is blanked out in the miniature.
“In spiritual life, serial time no longer exists. The moment a soul breaks through created time and reaches the ‘Eternal Now in God’, everything created is annihilated in its experience. The serial time is torn. Finally, the Prophet says: ‘And He revealed to me secrets that I am not allowed to communicate to you’” — Read more
The identity of the artist who created the illustration is not known. The calligraphy in this piece was created by Shah Mahmud Nishapuri (d. 1564-5) for Shah Tahmasp (r. 1524-76) — the ruler of Iran who at one point owned the Koh-i-noor diamond, then the world’s largest, and now in the Tower of London.
“His yearning for the ‘exalted station’ becomes intense, and as often as he feels this longing he turns to Bilal and says: “O Bilal, comfort us by the call to prayer.” Thus to the Prophet every time of prayer is an ascension (mi’raj) and a new nearness to God.” — Read more
The story of Prophet Muhammad’s journey has had a profound influence on Islamic thought, and Sufism and other esoteric traditions in Islam particular see it as a powerful metaphor for man’s spiritual journey. Please read The Prophetic Tradition ‘I Have a Time with God’ (li ma’a Allah waqt).
Text for image compiled from the website of the British Museum. Please visit http://www.britishmuseum.org.
Date posted: Sunday, May 10, 2015
We are the tree of Prophethood,
the place of descent
of Divine revelation,
the place of frequenting
of the angels,
and the mainsprings of knowledge.
Those who help us and love us
await (God’s) mercy…..Hazrat Ali
Introduction: The birthday anniversary of Hazrat Imam Ali (a.s.) is commemorated on the 13th Rajab (corresponding to May 2, in the year 2015). This festival is celebrated by the Shi’te communities and is observed as an occasion to reflect upon the life and teachings of their first Imam. According to the Shi’a doctrine and tradition, Hazrat Ali was the foundation (asas) of the institution of Imamah. His designation (nass) by the Prophet upon the Command of Allah (al-amr), to guide the believers after the termination of the institution of Nabuwah is central to the Shi’a theology. The Imam’s function is to continue the teaching (ta’lim) and interpretation (ta’wil) of Allah’s Final Message after the demise of the Prophet.
Today, the Shi’a Ismaili Muslims are led by His Highness the Aga Khan, who is the direct lineal descendant of Prophet Muhammad (s.a.s.) through Hazrat Ali (a.s.) and Bibi Fatima (a.s.).
This post on Imam Ali will appeal to all readers, young and adults alike.
were I given all the seven heavens
with all they contain
in order that
I may disobey God
by depriving an ant
from the husk of a grain of barley,
I would not do it…..Hazrat Ali
THE PROPHET’S HOUSEHOLD
To them (the Household of the Prophet)
pertain the noblest of human virtues described in the Qur’an,
and they are the treasures of the Beneficent Allah.
When they speak, they speak the truth,
but when they keep quiet, no one can out strip them…..Hazrat Ali
ON BEING PATIENT
One who perseveres patiently
will not be without success,
even if it takes a long time – Hazrat Ali
One who is headstrong and opinionated perishes,
while one who seeks the advice of others
becomes a partner in their understanding — Hazrat Ali
Ethics in the Kalam-i Mawla of Hazrat Ali by Farouk M. Topan
A MESSAGE BY HIS HIGHNESS THE AGA KHAN
ON THE 25TH ANNIVERSARY OF THE AGA KHAN FOUNDATION
“This is a time of new freedoms, but it is also one in which new choices must be made wisely. In exercising freedom and making choices, our institutions must be guided, as they have been in the past, by the teachings of the Prophet Muhammad (Peace of Allah be upon him), and the tradition of our tariqah, which is the tradition of Hazrat Ali: A thinking Islam and a spiritual Islam – an Islam that teaches compassion, tolerance and the dignity of man – Allah’s noblest creation.” — His Highness the Aga Khan, May 14, 1992.
Blessed is one
who is humble regarding himself,
whose livelihood is good,
whose inner thoughts are virtuous,
whose character is good,
who spends the surplus from his wealth
and removes superfluity from his speech,
who keeps his evil away from people — Hazrat Ali
Date Posted: May 1, 2015.
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Photographer Muslim Harji captures the spirit of the Navroz celebrations in Canada’s 2nd largest city, Montreal, with a series of photographs portraying the beauty, diversity and happiness of the Ismaili jamat. The city is host to the largest contingency of Ismailis from Afghanistan in the Western world, and has been home to hundreds of Ismailis of South Asian origin, mainly from Africa, since the early 1970’s…..More