Prophet Muhammad in Ismaili Ginans


A folio from a manuscript of Ginan Vaek Moto of Pir Shams. Ms. KM 125, 463 folios, 200 x 160 mm; Copied in 1897 Samvat/1841 by Dahio Surijiani. Credit: The Institute of Ismaili Studies, London,


The ginanic literature of the Ismailis emerged when Ismaili Pirs (missionaries) came to India to spread the teachings of Islam and the Shia Ismaili Tariqah. The task which lay before the Pirs was to introduce the teachings of their faith in a form which would not be completely alien to the people to whom they were preaching. The ginans were therefore composed on a ‘synthetic pattern’ of the prevalent religious poetry. The Pirs took the local religious terms as conceptual tools to introduce Ismaili and Islamic teachings to the masses and, in so doing, they achieved good results. The method they adopted was most logical and quite in the spirit of the universal nature of Islam. The Holy Qur’an says:

“Call unto the Way of your Lord with wisdom and fair preaching; and reason with them in ways that are best.” — Holy Qur’an, 16:125

Thus the Ismaili Pirs brought the Hindu mind to a logical understanding of the fundamental concepts of Islam. Professor Ivanow makes the following observation on the approach taken by the Ismaili Pirs:

“Either by intuition, or sound and clever reasoning, the Nizari Ismaili missionaries devised some methods which helped them to overcome such local obstacles…One was their bold tactics in separating the meaning and spirit of Islam from its hard Arab shell…They explained the high ideals of Islam in the familiar terms of ancestral religion, Hinduism….They brought the matter a step further by proclaiming Islam the crowning phase of the whole development of Hinduism. According to them, the Qur’an (together with the ta’wil system) was the last and final Ved, completing the earlier revelations. Thus, from a purely Islamic view point, the method of bridging the difference between Islam and Hinduism adopted by Ismaili missionaries was perfectly correct, in no way conflicting with orthodox ideas.” — quote excerpts from Ismaili Da’wa in India, by W. Ivanow, Ilm, Volume 4, Number 2

In this brief article, we will present only a few of the several verses that reference Prophet Muhammad (s.a.s.) in the ginanic literature of the Ismailis. Links to recitations of some of the ginans mentioned in this piece are provided below.


Among the concepts presented by Ismaili Pirs in the ginans was the concept of Nubuwwah (Prophethood).

In the Holy Qur’an this concept is explained with reference to the last Prophet, Hazrat Muhammad Mustafa (may peace be upon him). By giving an analogy of Sirajum-Munira to the Nabi (Prophet) as in the following verse, the Holy Qur’an relates the concept of Nubuwwah with the symbol of Noor (light):

“And as one who invites unto Allah by His permission, and as a lamp that gives light (Sirajum-Munira).” — Holy Qur’an, 33:46

While the Holy Qur’an describes the Nabi as ‘Bright Lamp’, the ginans use the symbol of ‘Chandni’ (Moon Light) for the Prophet. Both in the Holy Qur’an and the ginans, the Prophet is seen as a Rahemat (Mercy) to mankind. The Qur’an says:

“And We have not sent you but as a mercy to all the nations.” — Holy Qur’an, 21:107

Obedience to the Prophet is obedience to God and it is also made a necessary condition for the love for God. Those who disobey the Prophet are called the ignorant ones. The ginans also speak in the same vein. The similarities show that the teachings of Ismaili Pirs had their foundations in the Holy Qur’an.


“An Apostle who rehearses to you the Signs of God containing clear explanations, that he may lead forth those who believe and do good works from darkness unto light.” — Holy Qur’an, 65:11

In the verse quoted above, the Prophet is the source of guidance for mankind. He shows them the right path, removes the veil of ignorance and brings them to Light. In the ginan Satveni Moti, Syed Imam Shah says:

“Nabi Muhammad iis joog mahe aviyaa, tis-thi chand-roona marag paya”


“Prophet Muhammad has come in this period, and through this moon-like Light, the Way has been made bright.”

The Pir says that the Institution of Nubuwwah, through the last of the Prophets, is like a moon which expels darkness and shows the way to the travellers. It determines a way of action for salvation, because we are liable to errors and may go astray in this world of many complexities.

The Prophet’s manifestation as God’s Bounty and Mercy is shown by the following verse of the ginan Alaf Nirale Khalaq Raja by Pir Sadr al-Din:

“Bujo-re bhai chhatra kon tana, Chhatra Nabi Muhammad Mustafa tana”


“Through whom is the care and protection? Know, O Brothers! The care and protection is through Nabi Muhammad Mustafa (the Chosen).”

This clearly resonates with the Qur’anic verse:

“Allah verily has shown grace to the believers by sending unto them a messenger of their own who recites unto them His revelations, and causes them to grow, and teaches them the Scripture and wisdom.” — Holy Qur’an, 3:164

And Pir Hasan Kabiruddin in his monumental composition, Anant Akhado, says:

“Ashaji Nabi chale Nooraj warsey, Rikhisar ne sir chhai(n)-ji”


“There are showers of Noor where Nabi walks and the believers have his protection over them.”

Thus the ginans describe the Prophet’s care and protection as chhatra and chhai(n) respectively. His guidance is Noor (Light), which helps to dispel darkness and makes visible the path leading to reunion with God.


“And those whom they invoke besides God have no power of intercession save he who bears witness to the Truth and they know (him).” — Holy Qur’an, 43:86

“O Muhammad! Raise your head and speak, and you shall be granted your desire, and intercede and your intercession shall be accepted.” — Hadith, Bukhari, 81:51

Since the Institution of Nubuwwah is a Blessing given by Allah, believers will have the intercession of the Prophet on the Day of Judgement. This (intercession) will bring them spiritual bounties in the life hereafter. In the Ginan Yara Shafayat Muhammad Karshe , Pir Sadr al-Din says:

“Yara shafayat Muhammad karsey, Mu’min bahest lahenga.”


“O friends! Muhammad will intercede (on the Day of Judgement), and the mu’min (believer) will earn the abode in heaven.”

In Buj Niranjan, the Pir says:

“Jo Nabi Muhammad karey shafayat, Ja(n)ko hai ummat ki riayat” — verse 6, lines 9-10


“If Prophet Muhammad intercedes then his followers will find ease (on the Day of Judgement).”

However, a pre-condition of earning the intercession of the Prophet Muhammad is for one to accept his Prophetic role and to follow his guidance. This is beautifully explained in Kalma Kahore Momano by Pir Satgur Noor:

“Eji Nam Nabi-ka mitha hai, jaisa sakar dudh, Kalma kaho dil saach soo(n), to bando shafayat mool”


“O mumin! the name of our Nabi is as sweet as sugar and milk. Recite the Kalma with a true and sincere heart. This, indeed, will provide for you the intercession of the Prophet.”


“Eji Nabi to jeevo(n) ka datar hai, Jene Kalma sunaya sar; Je momin manshe to beheshti howenga, Baki gafil bhula gemar”


“Nabi is the redeemer of all the souls and he has taught the kalma to you. A mumin who declares his faith in the kalma will earn the heavenly abode but the rest, who ignore the kalma, will be lost and, indeed, they are the foolish ones.”

The consequences of not obeying the Prophet Muhammad to those who have paid allegiance to Islam is provided in the following verse of Syed Imam Shah:

“Nabi Muhammad kahya jeene na kiya, dozakh-ma(n) darwaza une liya”


“He who does not obey the teachings of Prophet Muhammad has taken for himself the path towards the gates of hell.”

And, in this vein, the Qur’an declares:

“Establish worship and pay the poor-due and obey the messenger, that you may find mercy. Think not that the unbelievers, are going to frustrate (God’s plan) on earth. Fire will be their home – and it is indeed an evil refuge.” — Holy Qur’an, 24: 56-57

Folio of Pir Sadr al-Din’s Ginan, Saloko Nano. 492 pages, 200 x 160 mm. Copied between 1924 Samvat/1867 and 1942 Samvat/1885 by various scribes including Khoaja Jafar Khiate Dhalani. Credit:


(a) Earlier Revelations

“Say (O Muslims): We believe in Allah and that which has been revealed to us and in that which was revealed to Abraham and Ishmael and Issac and Jacob and the tribes, and in what that which was given to Moses and Jesus, and in that which was given to the Prophets from their Lord; we do not make any distinction between any of them, and unto Him we have surrendered.” — Holy Qur’an, 2:136

Belief in Prophet Muhammad as the last of Allah’s Messenger renders it necessary for a believer to accept all the earlier prophets, as shown in the above verse. This essential principle as well as some of the references that the Qur’an makes about the earlier prophets is also found in ginans as shown in the following compositions:

In the Ginan Virabhai Saheb Kero Bhed Na Bujere Koi, Pir Sadr al-Din observes:

“Eji ek lakh-ne chovis hazaar-mahe paigumbar sardar”


“Amongst the 124,000 (Prophets), the Prophet (Hazrat Nabi Muhammad Mustafa) is the chief.”

This is in accordance with a well known tradition of the Prophet Muhammad which states that there were 124,000 prophets; the Holy Qur’an mentions only about twenty-five prophets.

(b) Hazrat Adam (a.s.)

“They (Adam and his wife) said: ‘Our Lord! We have wronged ourselves. If Thou forgive us not and have not mercy on us, surely we are of the lost’.” — Holy Qur’an, 7: 23

A corresponding verse is found in Pir Hasan Kabiruddin’s Eji Sarve Jivu-na Lekha Leshey:

“Eji Dada Adam mota barvant kahiye, Tap mota tena kahiye.”


“Hazrat Adam was indeed very strong (spiritually), and his penance was complete.”

(c) Hazrat Musa (a.s.)

“And when Moses came to Our appointed tryst and his Lord had spoken unto him, he said: ‘My Lord! Show me (Thyself) that I may gaze upon Thee.” — Holy Qur’an, 7:143

Pir Hasan Kabiruddin, speaking about Hazrat Musa, says:

“Eji Musa Nabi Shah-ku bahot pyara, Niti nit darshan karna”


“Prophet Musa was the beloved of the Lord. He always sought and prayed for the vision of Allah.”

(d) Hazrat Ibrahim (a.s.)

“Say: Allah speaketh truth. So follow the religion of Abraham, the upright.” — Holy Qur’an, 3:95

And about Hazrat Ibrahim, Pir Hasan Kabiruddin says:

“Eji Ibrahim Nabiji-ki bataj suniye, Karna aiysa kaam”


“Listen to the story of Prophet Ibrahim and do such deeds as he did.”


“Behold, your Lord said to the angels: ‘I will create a Vicegerent on earth’.” — Holy Qur’an, 2:30

“O mankind! Verily there has come to you a convincing proof from your Lord: for We have sent unto you a light that is manifest.” — Holy Qur’an, 4:174

“He whose Mawla I am, Ali is his Mawla.” — Hadith

Finally, it would be appropriate to add a few ginanic verses which speak about the continuity of the Divine Guidance through the Institution of Imamat after the demise of Allah’s last Prophet, Hazrat Nabi Muhammad Mustafa (may peace be upon him). True, there would be no Prophet after Prophet Muhammad, but God’s guidance for mankind had to continue, or else how could God’s Infinite Mercy and Absolute Justice be explained?

The continuous and perpetual guidance mentioned in the Qur’anic verse:

“O mankind! Verily there has come to you a convincing proof from your Lord: for we have sent you a light that is manifest” — Holy Qur’an, 4:74

is stated by Pir Hasan Kabiruddin as follows:

“Noore-Khalifa iis joog-ma(n)hey awiya, Ta(n)ki amar jyot likhai ji”


“Vicegerent of God (Imam) has come in this period and His Light is Eternal.”

However, the belief in and the recognition of  Prophet Muhammad is a pre-requisite for a belief in the Imamat and this is reinforced in Pir Hasan Kabiruddin’s Allah Ek Khasam Sabuka:

“Nabi Muhammad bujo bhai, to tamey pamo Imam.”


“O brothers! know Nabi Muhammad, i.e. know the teachings of Nabi Muhammad, for it is then that you will gain the recognition of the Imam of the time.”

Date posted: November 25, 2015.



To listen to some of the ginans mentioned in the above piece, and to more than 700 other ginans by multiple reciters from around the world, please click on

This is a unique resource that should be of interest to everyone researching or studying ginans, as well as everyone who is inspired by ginans composed by Ismaili Pirs and Syads.


1. This reading has been adapted from Hakim Vali Mohammad Surani’s piece Prophet Muhammad (s.a.s) in the Light of Ginans, which was originally published in Ilm, March 1980, Volume 5, Number 4, by the Ismailia Association for the United Kingdom.

2. Further references to all the ginans quoted in this reading are provided in the original Ilm article.

Prince Rahim Aga Khan On How Muslims Can Harness the Creativity of Our Knowledge Society to Impact Humanity

On the occasion of Prince Rahim Aga Khan’s 44th birthday on Monday, October 12, 2015, we are pleased to produce excerpts from his commencement address that he delivered at the Graduation Ceremony of the Institute of the Ismaili Studies held in London, England, in September 2007.

Prince Rahim and Princess Salwa on their wedding day on August 31, 2013. Photo: TheIsmaili / Gary Otte.

Prince Rahim Aga Khan and Princess Salwa on their wedding day on August 31, 2013. They have one child, son Prince Irfan, who was born on April 11, 2015. Photo Credit: TheIsmaili /Gary Otte. Copyright.

Prince Rahim is the eldest son of the 49th hereditary Ismaili Imam, His Highness Prince Karim Aga Khan, the direct descendant of the Prophet Muhammad (peace be upon him), and Begum Salimah Aga Khan. Prince Rahim graduated from Phillips Academy in Andover, Massachusetts, in 1990, and from Brown University in the United States in 1995. Based at the Secretariat of His Highness at Aiglemont, north of Paris, France, Prince Rahim is an executive Director of the Aga Khan Fund for Economic Development — the economic development arm of the Aga Khan Development Network.


Islam Enjoins Us To Make a Positive and Visible Impact on the World

“…Absolutist, exclusivist, and rejectionist claims to the truth, especially to religious truth, are increasingly heard from all quarters. Rather than seeing religion as a humble process of growth in faith, some people presume to claim that they have arrived at the end of that journey and can therefore speak with near-divine authority…”

Prince Rahim Aga Khan delivering his commencement address for the Graduation Ceremony of the Institute of Ismaili Studies held at the Ismaili Centre in London in 2007.

Prince Rahim Aga Khan delivering his commencement address at the Graduation Ceremony of the Institute of Ismaili Studies held in London in 2007 at the Ismaili Centre.


I am thrilled to join the graduation ceremony in honour of those completing the IIS [Institute of Ismaili Studies] Graduate Programme in Islamic Studies and Humanities. To you, to your families and to all those who have helped you in this achievement, I say mash’Allah.

I am convinced that the institutions of the Imamat and of the Jamat could benefit directly from the contribution of each of you, either in a professional or a voluntary capacity. Such a contribution would certainly be in keeping with the ethic of our faith that makes it incumbent upon each of us to use our blessings –- be they material or intellectual –- to assist our families, to serve the Jamat and the Ummah, and to help improve society, and indeed, all of humanity. The Jamat and its institutions need young and dynamic women and men like you, who are able to draw on the rich heritage of our past, and on the best educations of the present, to address the challenges of the future.

Education, international studies and diplomacy, non-profit leadership, media, development, law, and regional studies will all be among the most relevant fields of expertise in the decades ahead. This will be particularly true in the developing world.

I was impressed to learn that amongst you are represented five different nationalities, as are several diverse cultural traditions of our Jamat. I am certain that this diversity has enhanced your classroom experience, and I am confident that it will have given you a deeper appreciation of the meaning and value of diversity itself.

We are all aware that we live in a world where diversity is often evoked as a threat and, more particularly, where diversity in the interpretation of a faith can be seen as a sign of disloyalty. This phenomenon is sometimes perceived to apply principally to Muslims, but it also exists in other societies. Absolutist, exclusivist, and rejectionist claims to the truth, especially to religious truth, are increasingly heard from all quarters. Rather than seeing religion as a humble process of growth in faith, some people presume to claim that they have arrived at the end of that journey and can therefore speak with near-divine authority.

Unfortunately, in some parts of the Muslim world today, hostility to diverse interpretations of Islam, and lack of religious tolerance, have become chronic, and worsening, problems. Sometimes these attitudes have led to hatred and violence. At the root of the problem is an artificial notion amongst some Muslims, and other people, that there is, or could ever be, a restricted, monolithic reality called Islam.

Our Ismaili tradition, however, has always accepted the spirit of pluralism among schools of interpretation of the faith, and seen this not as a negative value, but as a true reflection of divine plenitude. Indeed, pluralism is seen as essential to the very survival of humanity. Through your studies you have known the many Qur’anic verses and hadiths of our beloved Prophet Muhammad (peace be upon him) that acknowledge and extol the value of diversity within human societies. You all know, I am sure, the hadith to the effect that differences of interpretation between Muslim traditions should be seen as a sign of the mercy of Allah.

It should also be clear to anyone who has studied Islamic history or literature, that Islam is, and has always been, a quest that has taken many forms. It has manifested itself in many ways — in different times, amongst different peoples, with changing and evolving emphases, responding to changing human needs, preoccupations, and aspirations.

Even during the early centuries of Islam, there was diversity of intellectual approaches among Muslims. Today, however — both outside the Islamic world and inside it — many people have lost sight of, or wish to be blind to, Islam’s diversity, and to its historical evolution in time and place along a multitude of paths. It befalls us, then, to help those outside the Muslim World to understand Islamic diversity, even as we provide an intellectual counterpoint to those within Islam who would reject it.

I hope that you, as graduates of this programme, will include this message in your own ways in the years ahead, through your work and your words, by your attitudes, by your actions, and by example.

The untrue and unfair, but increasingly widespread equating of the words “Islam” and “Muslim” with “intolerance”, sometimes even with the word “terrorism”, could lead some Muslims to feel despair, indignation, or even shame. To me, however, the current global focus on the Muslim world, and on Islam itself, presents a golden opportunity for us to educate and enlighten, while actively exemplifying the counterpoint I mentioned before. To my eyes, it creates an opportunity, and an even-greater obligation for us to make a positive and visible impact on the world – on culture and art, science and philosophy, politics and ecology, among others.

In order to respond to this opportunity, it will be crucial to reverse another damaging consequence of intolerance, which has been the dissuasion of many Muslim populations from seeking access to what has been called the Knowledge Society. Without an acceptance of diversity, without the ability to harness the creativity that stems from pluralism, the very spirit of the Knowledge Society is stifled. We must encourage, I believe, that Muslims of all communities come together, working collaboratively to tap into the vast endowment of knowledge available today, and without which progress is, if not halted, at least deferred. This cannot be done in the absence of open-mindedness and tolerance.

Implicit in this approach is the need for humility, which is also a central Muslim value. We must all search for the answers to the challenges of our generation, within the ethical framework of our faith, and without pre-judging one another or arbitrarily limiting the scope of that search. Like the great Muslim artists, philosophers and scientists of centuries past, we must enthusiastically pursue knowledge on every hand, always ready to embrace a better understanding of Allah’s creation, and always ready to harness this knowledge in improving the quality of life of all peoples.

As you look towards the future, I hope that you will remember that intellectual pursuits should, wherever possible, seek to address the universal aspirations of humankind, both spiritual and concrete. Those aspirations, for our generation more than for any before, are intertwined in a single global community.

It can be overwhelming at times to ponder the vast array of new problems which seem to multiply in this globalised world.

These include the implications of new technologies and new scientific insights, raising new ethical and legal questions. They include delicate and complex ecological issues, such as the great challenge of climate change. They include matters ranging from the widening gap between rich and poor, to issues of proper governance and effective, fair, and representative government, and to the spread of rampant consumerism and greed, at the expense of others, or of our environment. In some communities, illiteracy and innumeracy are not only continuing problems but are even growing problems. And our challenges also include the increasing difficulty of nurturing pluralism in the face of strong normative trends – finding ways to accommodate our differences – even as hugely differing peoples find themselves in much closer contact with one another.

You have been engaged in studies, some of which analysed the achievements of past Muslim civilisations. What I hope you have come to see is that understanding past Muslim achievements, traditions, values, and ethics should also have equipped you exceptionally well to address the great emerging issues of our own times.

As you now graduate into this challenging world, you will be taking with you the hopes of those who founded, and of those who now drive this study programme. Their central hope is that you will become global leaders in a variety of fields, bearing with you as you go, and applying always, the open-mindedness of our tradition, and the ethics of our faith.

Date posted: Monday, October 12, 2015.


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His Highness the Aga Khan on the Imamat and the Unity of Mankind; Id-e-Ghadir – The Designation of Hazrat Ali (a.s.) as Commander of the Faithful

Mawlana Hazar Imam thanking the government for inviting the Ismaili Imamat to establish its permanent Seat in Portugal. TheIsmaili/Gary Otte

Mawlana Hazar Imam thanking the government of Portual for inviting the Ismaili Imamat to establish its permanent Seat in the country. Photo: TheIsmaili/Gary Otte. See text of agreement, click on note 4 below.

“The religious leadership of the Ismaili Imam goes back to the origins of Shia Islam when the Prophet Muhammad appointed his son-in-law, Ali, to continue his teachings within the Muslim community. The leadership is hereditary, handed down by Ali’s descendants, and the Ismailis are the only Shia Muslims to have a living Imam, namely myself.” [1]


“The Ismaili Imamat is a supra-national entity, representing the succession of Imams since the time of the Prophet. But let me clarify something more about the history of that role, in both the Sunni and Shia interpretations of the Muslim faith. The Sunni position is that the Prophet nominated no successor, and that spiritual-moral authority belongs to those who are learned in matters of religious law. As a result, there are many Sunni imams in a given time and place. But others believed that the Prophet had designated his cousin and son-in-law, Ali, as his successor. From that early division, a host of further distinctions grew up — but the question of rightful leadership remains central. In time, the Shia were also sub-divided over this question, so that 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 you build your lives, for yourselves and others, you will come to rest upon certain principles. Central to my life has been a verse in the Holy Quran which addresses itself to the whole of humanity. It says: “Oh Mankind, fear your Lord, who created you of a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women…”

“I know of no more beautiful expression about the unity of our human race — born indeed from a single soul.” [2]



The twelve months of the Muslim calendar and major Muslim festivals. Image by Simerg.

The twelve months of the Muslim calendar and major Muslim festivals. Image by Simerg.

‘Id-e-Ghadir is celebrated by the Shi ‘ite communities to mark the event that took place at Ghadir Khumm (Valley of the Pond) on the 18th Dhul-Hijjah (which falls on September 30 or October 1 in 2015). This event commemorates the designation (appointment by way of nass) of Hazrat All as the ‘Amir-ul-Mu’minin (commander of the faithful) and Imamul-Muslimin’ (the Imam of the community of believers) at Ghadir-i Khumm when the Prophet (s.a.s.) was returning from his Last Pilgrimage (hajjatul-wida) in the year 632 AC. On this occasion, the Prophet publicly proclaimed Ali to be his successor [3] in guiding the community after the end of the institution of Nubuwwah. According to the Shi’a doctrine, tradition and interpretation of history, the designation of Hazrat Ali marked the beginning of the institution of Imamah. The designated Imam was to continue the ta’wil (interpretation) and talim (teaching) of Allah’s Final Message, i.e. the Holy Qur’an.

This stamp, issued by Iran in 1990, includes the Shahada, Qur'anic ayats and the declaration made by Prophet Muhammad at Ghadir-e Khumm

This stamp, issued by Iran in 1990, includes the Shahada, Qur’anic ayats and the declaration made by Prophet Muhammad at Ghadir-e Khumm “Mun Koontu Mawla, Fa Hada, Aliyun Mawla” (He of whom I am the Mawla, Ali is also the Mawla). Image not exact stamp size.

Accordingly, throughout the course of the history, the Shi’a have commemorated this occasion as a mark of recognition and acceptance of Allah’s mercy to mankind by bestowing continued guidance. Each Imam, since the time of Hazrat Ali has designated his successor. The Imam in his time has continued to guide his followers according to the prevailing conditions. His function has always been to look after the welfare of the community both in spiritual and worldly (material) matters. His guidance to his followers is that they should lead their lives in such a way so as to practice their Faith with a sense of balance and harmony, ensuring that there is no conflict between the two aspects of an individual’s life. The practice of the Faith thus becomes the way of life.

Presently, the Shi’a Imami Ismaili Muslims celebrate the day of accession of their present Imam to the office of Imamah as Yaum-e Imamat or Imamat Day. This occasion is celebrated as a mark of gratitude to Allah in having bestowed His mercy and bounty in guiding them through the office of the Imam on Sirat al-Mustaqim (the Straight Path).

Date re-posted: September 30, 2015 (The Id-e-Ghadir article had first appeared on this blog in 2013, and has been adapted from Ilm magazine, December 1989).



[1] Voices: “The Power of Wisdom” – His Highness the Aga Khan’s Interview with Politique Internationale (English translation)

[2] 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

[3] Vagglieri, Ghadir Khumm, The Encyclopedia of Islam, Vol II, E.J. Brill, 1965, pp. 993-994

[4] “Seat of the Ismaili Imamat” — Text of the Historic Agreement Between the Ismaili Imamat and the Portuguese Republic.

Special Series: Ismaili Expressions on the Imamat — (IV) Contemporary Poetry and a Thank You Letter to the Person of the Institution of Imamat

His Highness the Aga Khan: Ceremonial installation, Kampala, Uganda

His Highness the Aga Khan: Ceremonial installation, Kampala, Uganda

On July 11, 2015, which coincides with the 25th day of Ramadan, Ismailis around the world are celebrating the 58th Imamat Anniversary of Mawlana Hazar Imam, His Highness the Aga Khan.

The poetry and thank you letter produced in this post are expressions of gratitude and love the Ismailis carry in their hearts for their Imam of the Time. Such expressions have resonated throughout Ismaili history, because Ismailis affirm the Principle of the Unity of Imamat, that is the belief and understanding that each Imam, from the time of Hazrat Ali (a.s.), is the bearer of the Noor (Light) of Imamat; he is the same irrespective of his own age or the time he lives in.

On this happy and momentous day, we convey Imamat Day Mubarak to all our readers, and wish everyone barakah (happiness) and success in all aspects of life.



عندما تأتي يأتي النور

Victoria Niema Alhaj

Victoria Niema Alhaj

عندما تأتي يأتي النور
إمامي أنت مولانا
معك نشعر بالسعادة والامان
أنت إمامي
أنت حبيبي
أحب أن أراك دائما
لك حبي ياشاه كريم

By Niema Victoria Alhaj

O my Imam
when you come
comes the Nur.

You’re our Mawla,
and you give us
happiness and protection.

O Shah Karim,
you are my beloved Imam,
and to see you
is my ultimate desire.

Niema was born in Stockholm, to Syrian parents. Niema knows many Arabic qasidas and Qur’anic surahs by heart. She also has many talents including composing poetry, writing short stories, painting, and sports.



By Zainul Nasser

Takhtnashini in Nairobi
An event so momentous,
So significant
My heart is filled with wonder
And childish piety

Giving Bay’ah in Mombasa
Hazar Imam’s gentle hand
On my bowed shoulder
Benign, protective

The kaleidoscope is set
In simple, comforting patterns
Glowing brightly throughout childhood

Religion is woven
Through our lives
Jamatkhana as familiar
As our homes
Pictures of Hazar Imam
Surround us
A constant, reassuring presence

Childhood ends
And with it certainty
New ideas, new experiences
Overwhelm me
For a while, my inattentive soul
Loses its way
The familiar patterns
Seem blurred and distorted

But I am blessed
At Palace Gate we students
Sit at Hazar Imam’s feet
So fortunate
In this small, intimate setting
Hazar Imam’s gaze
Seems to rest on me
Infinitely understanding, infinitely merciful

My struggling soul is rewarded
Focus is restored
The patterns in the kaleidoscope
Acquire coherence, depth and sparkle

And over the years
The colours dim or brighten
But the patterns remain steady
And my hopeful soul
Journeys on
Imamat day

We come together
In joyous anticipation
Our hearts beguiled
By fervent Zikr tasbis, qasidah
And the rousing ‘Munajat’

We are shown
Hazar Imam’s untiring efforts
To help the needy
To bring hope and harmony and beauty
A shining beacon in a time of darkness
Our hearts sing with pride
We are inspired
We are humbled

And we are blessed
With the Irshad
So caring and compassionate
So full of love, wisdom and goodness

The kaleidoscope clicks
Into perfect symmetry
The colours polished to a lustrous luminescence
The child in me
Exults in the jewelled splendour
My imperfect soul
Is filled with gratitude
At this gift, this grace
And prays for it to last.


Zainul Nasser (nee Karmali ) was born in Mombasa and grew up there. She came to the U.K. as an undergraduate and has lived here ever since. Zainul has an Honours degree in English from Bristol University and a Postgraduate Degree in Education. She taught English in secondary schools in Birmingham for several years. She also served on various committees including Education and Women’s activities. Zainul is married with three grown up children. She now lives in Sutton Coldfield, indulging her passion for reading and



Ayat and Rope

By Moez Mitha

To the Rope of Imamat,
we must remember to hold strong,
With this Rope as our guide,
we will never go wrong.

From our spiritual responsibilities,
we must never go astray,
The balance between din and duniya
we should uphold everyday.

We love our Hazar Imam and in our hearts
he is always near,
Magnificent are the works of our Imam
and to him we must show
That with our time and knowledge
the further we will be able to go.

We live in a world where we sometimes forget
how fortunate we really are,
And even the smallest of contributions
can help people go so far.

Moez Mitha

Moez Mitha

Our Mawla, he guides, he leads the way
and to us he always says,
“Remember your prayers and
take your
tasbih any time during the day.”

In this year some of us may see
that it’s time to make a new start,
But in doing so we must show
that our allegiance is from the heart.

When it’s time for the Day of Judgment,
there’s something we all know,
Physically we will cease to exist
and to Him our spirit we must bestow.

Mawlana Hazar Imam has often reminded
us of our key role:
“In the practice of your faith,
you should seek to enlighten your soul.”



INTRODUCTION: The following traditions of the Prophet Muhammad (s.a.s) speak about the Person of the Institution of Imamat: “I am leaving amongst you two weighty things after me, the Qur’an and my Progeny (ahl al-bayt). Verily, if you hold fast to them both you will never go astray. Both are tied with a long rope and cannot be separated till the Day of Judgement,” and, “He of whom I am the Mawla, Ali is also the Mawla.”

Thus, the Person of the Institution of Imamat is the direct descendant of Hazrat Ali (a.s.). The preamble of the Shia Imami Ismaili Constitution states: “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 Simerg’s special series dedicated to Thanking Ismaili Historical Figures, Dr. Aziz Kurwa, a retired medical practitioner and a long serving member of the Ismaili community in the United Kingdom, gives his “heartfelt thanks” to the Person of the Institution of Imamat who is responsible for guiding the Ismaili community through the ages, since the time of the first Imam, Hazrat Ali (a.s.). The wisdom of the Imam has inspired and motivated individuals such as Pir Sadardin, Pir Nasir Khusraw and Hasan bin Sabah, and continues to nourish the present-day Jamat.


Wa Kulla Shay’in Ahsayanhu Fi Imamim-Mubin

(Holy Qur’an, Sura Yaseen, 36:12)

May it Please the Person of the Institution of Imamat,

Thank you for blessing us with an understanding of the miracle and gift of the Person of Imamat, that we may more fully appreciate the miracles of Allah, and our place in His creation. The Person of Imamat is endowed with Knowledge and Wisdom that Allah has bestowed through centuries and the Imam-e-Zaman guides those who believe in Him with the benefit of this wisdom and knowledge .

This wisdom is for the benefit of the murids of the Imam and the Ummah; it is for the individual to access this wisdom and knowledge, and he who uses this wisdom benefits himself as well. Any person can access this but it is according to his or her understanding and ability to use that knowledge for good deeds to be achieved.

I am particularly conscious of this and whenever possible I give shukhrana to Allah for allowing me to learn and to implement the Imam’s guidance. The Imam carries the wisdom and knowledge of the ages and allows us to access this knowledge. It is our duty to acknowledge this and be thankful for the inspiration to act according to the wisdom and knowledge we acquire. As a humble servant of the Imam, I am most grateful for this barakah and constantly pray that I am inspired by it.

Throughout the ages there have been Ismaili Heroes who had the good fortune to access this wisdom and if they were alive today, they would also sing their thanks.

Thus, Pir Nasir Khusraw would be thanking the Fatimid Imams for the esoteric knowledge that led him to Central Asia, to train the murids in Ismaili gnosis, and to write literature and poetry filled with a deep understanding of the Imamat—from which, even today, we draw our inspiration.

Dai Hasan ibn Sabah would have been thankful to the Imam of the time for the initiative to establish the kingdom of Alamut, to train a group of fidai to protect the Ismaili dawa, to establish the programme of talim from which we are benefitting even now—and many such innovations.

Pir Sadardin and other Nizari Pirs, leaders of all those who are now Ismailis of Satpanth tradition in the Indian sub-continent—they would be thanking Imam Islam Shah and other Imams for inspiring them and sending them on such a marvellous journey.

In these modern times, all those who have led the whole Ismaili Jamat with their selfless service must express deep gratitude for the guidance and inspiration from Hazrat Imam Sir Sultan Mahomed Shah and Imam-e-Zaman. These good works and service have been extended through National Councils, Tariqah Boards and the Institute of Ismaili Studies, AKDN Hospitals, Universities, academies and Financial Institutions, all primarily led by honorary members who have been blessed by Imamat inspiration.

By this inspiration, and with hard intellectual effort, we, the Jamat, have come into the most ambitious and envious position in the World to benefit peoples in all countries in the developing world—with no discrimination. All such excellent volunteers are thankful for the guidance from the Imamat and its Institutions. They are the heroes for whom we are thankful, and the heroes in their turn thank the ultimate source of knowledge that is the Divine Institution of Imamat.

The list goes on and will continue to be extended as long as there is an Ismaili Imam to guide the murids. The uniqueness of Ismaili tariqah comes from its thriving on centuries of cumulative knowledge and wisdom, through which all of mankind may be blessed—because of the guidance of the Imams.

Thank you, with all my heart,

Dr. Aziz Kurwa,
London, England.


Dr. Aziz Kurwa

About the writer: Aitmadi Dr. Aziz Rajabali Kurwa has served the Ismaili jamat in numerous capacities. In brief, he was appointed in 1979 by Mawlana Hazar Imam as the President of the Ismailia Association for the United Kingdom. A true visionary, as Ismailia Association’s chief, Dr. Kurwa developed the concept of Baitul Ilm during the Silver Jubilee of Mawlana Hazar Imam, which to this day continues to have a tremendous impact on the U.K. Jamat. Dr. Kurwa and his wife, Aitmadibanu Shirin Aziz Kurwa, reside in London.

Special Series: Ismaili Expressions on the Imamat — (II) The Beatific Vision of the Imam of the Time


A very happy moment in my life when I visited Brown University in 1996. I snapped this picture of my beloved 49th Imam, His Highness the Aga Khan, and only realized that he was looking straight at my disposable nine dollar camera after I got the film processed in Philadelphia.  Photo by Abdulmalik Merchant

A very happy moment in my life when I travelled to Brown University from Philadelphia in 1996. I snapped this picture of my beloved 49th Imam, His Highness the Aga Khan, and only realized that he was looking straight at my camera after I got the film processed in Philadelphia a couple of days later. Photo by Abdulmalik Merchant

Every Ismaili yearns to see the Imam of the Time. It’s a dream of a lifetime. Throughout history, past and present, Ismailis have travelled far and wide to earn this special moment of grace and barakah (happiness) in their lives. Since the advent of the 20th century, the 48th Imam, Mawlana Sultan Mahomed Shah, and the current 49th Imam, Mawlana Shah Karim (His Highness the Aga Khan), have graciously travelled to lands around the world to give their beloved murids (followers) this blessed opportunity. Scientific and technological advancements have speeded up and shortened the time-gap between visits of Mawlana Hazar Imam with his jamats, though even in these situations, some jamats  such as those living in Central Asia, did not have the opportunity of a meeting with the present Imam and his predecessors for decades and centuries. What sustained their faith, sometimes under extremely difficult and extra ordinary circumstances, was their spiritual bond with the Imam of the Time.  

His Highness the Aga Khan pictured amongst his followers in Badakhshan in May 1995.

His Highness the Aga Khan pictured amongst his followers in Badakhshan in May 1995.

A cornerstone of Ismaili doctrines has been 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. Thus in Ismaili writings, in addition to the importance of the physical didar (or glimpse) of the Imam, a strong emphasis has been laid on the followers to seek to attain the Beatific Vision of the Imam of the Time through special prayers, in addition to the ritual prayers. This idea is also conveyed in the sixth article of the Preamble of the Constitution of the Ismailis, which states:

“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…”

The following collection  of writings from Ismaili history articulates the importance of both the  physical as well as the spiritual glimpse of the Imam of the Time. Our next reading in this short four-part series to commemorate Mawlana Hazar Imam’s 58th Imamat Day will consist of excerpts from the writings of Ismaili Imams on the subject of Imamat. This will be followed by contemporary voices on Imamat by members of the jamat.

1. An Inspiring Anecdote: Da’i Al-Mu’ayyad al-Shirazi ‘s Mulaqat  with  the 18th Ismaili Imam (or 8th Fatimid Caliph), Imam al-Mustansir Billah

A folio from the manuscript of al-Shirazi's Sirat. Credit: The Institute of Ismaili Studies.

A folio from the manuscript of al-Shirazi’s Sirat. Credit: The Institute of Ismaili Studies.

“I was taken near the place where from I saw the bright Light of the Prophethood.  My eyes were dazzled by the Light. I shed tears of joy and felt as if I was looking at the face of the Prophet of Allah and of the Commander of the Faithful, Hazrat Ali. I prostrated myself before the one who is the fittest person to bow to. I wanted to say something, but I was awe-struck.

“I tried to speak but my tongue refused to move. People asked me to say what I wished to say. I could say nothing. The Imam said, ‘Leave him. Let his fear and awe subside’.

“After this, I rose. I took the holy hand of the Imam, placed it on my eyes and on my chest and then kissed it. I left the place with immense joy.”

The same dai,  in the following entreaty to Imam Mustansir, typifies an Ismaili’s impatience to behold the face of the Imam of one’s time, and the urgency of this beyond any possible worldly consideration. He states: 

“I swear, were you to crown me, and were you to grant me dominion over the world entire and say to me ‘Let our meeting be postponed but an hour’, I would reply: ‘O my Mawla, let us meet instead!  For your delay of but an hour has turned my hair gray’.”

2. A Pilgrim’s Experience

During the reign of the 34th Ismaili Imam Gharib Mirza, a pilgrim tracked his way to Anjudan to see the Imam on behalf of the jamats in Khurasan. The identity of the pilgrim is not very clear due to the poor quality of the manuscript but the ode to the Imam reads as follows:

“Greetings! O Emperor of the Realm of Faith and World; I come from Khurasan to behold your face. All I have is a soul imperfect, sins and transgressions galore.

“Despite such worthless goods, I long for your grace, hoping that through me you may forgive the trespasses of your servants-one and all.

“As you are the sovereign and governor of all creation, this being testified to by the Qur’an itself, your proper name has been made manifest to all the faithful.

“You are Shah Gharib and Mustansir, the inheritor of Shah Salam!”

3. Pir Sadr al-Din on the True Guide, the Beatific Vision of the Imam, and the Alchemy of Transformation from Contact with the Imam

Folio of Pir Sadr al-Din's Saloko Nano at the Institute of Ismaili Studies.

Folio of Pir Sadr al-Din’s Saloko Nano at the Institute of Ismaili Studies.

The following is a translation of Pir Sadr al-Din’s ginanic compositiom “Sakhi māhā pad keri vāt koek jānere.”

“Friend! None but a few know of the exalted station. Indeed, they alone recognize it who have found the true guide.

“Friend! Within the heart, at the confluence of the three spiritual rivers, there is an imperishable light. There – a shimmering effulgence, pearls are showered.

“Friend! I completely lost consciousness of my physical self when my meditation mounted the empyrean, bursting forth.

“Friend! I beheld the place of the lofty throne, I saw the seven islands, the nine continents.

“Friend! The religious scriptures and books cannot fathom this, for there is neither day there, nor night, neither sun, nor shade.

“Friend! My Lord is not such that He can be spoken of. He is to be seen – for He is indescribable, and nameless.

“Friend! How sweet is that Lord, indescribable, nameless. Says Pir Sadr al-Din, truly, with my own eyes, I have seen Him!”


And the following is a translation of a verse from Sab Ghat Sami Maaro Bharpur Betha on spiritual transformation:

“O Brother, The True Preceptor is like the philosopher’s stone and the followers are like copper.

“When the copper comes in contact with the philosopher’s stone it becomes gold.

“The followers gain spiritual enlightenment from the contact of the Imam. He is the only Glorious, O brother.”

4. Nizar Quhistani on the Imam of the Time As the Source of Salvation, and on the Continuity of Imamat

“Salvation is to be found in the Imam of the Time.

“Ever since I found the Imamate, permanently in human form, I have known no other guide than the living, everlasting Imam.

“For in his command, I have found peace in both the worlds.

“My lover appears in different forms,

“Because for each period there comes a new guidance;

“One after the other, there  follows another Qaim  Imam Ali.

“I have given up everything except that contained in the Qur’anic verse ‘offspring, one of the other’.”

Date posted: July 8, 2015.


Readings adapted from The Life and Lectures of the Grand Missionary al-Muayyad-fid-Din al-Shirazi and The Ismailis in the Middle Ages: A History of Survival, a Search for Salvation by Shafique N. Virani, Hardcover, May 3, 2007.

Feedback welcome, please click Leave a comment.

History in the Making: Establishment of the Seat of the Ismaili Imamat in Portugal


Please click on photo for enlargement

Mawlana Hazar Imam, His Highness the Aga Khan, 49th hereditary Imam of Shia Ismaili Muslims  directly descended from the Holy Prophet Muhammad (s.a.s.). Photo: AKDN/Anya Campbell. Copyright.

A portrait of Mawlana Hazar Imam, His Highness the Aga Khan, 49th hereditary Imam of Shia Ismaili Muslims. Photo: AKDN/Anya Campbell. Copyright.

In an unprecedented historical event, His Highness Prince Karim Aga Khan, the 49th hereditary Imam of the Shia Imami Ismaili Muslims, and Portugal’s Minister of State and Foreign Affairs, Rui Machete, came together at the historic Necessidades Palace in Lisbon on Wednesday June 3, 2015, to sign a landmark agreement to establish the Seat of the Imamat in Portugal. The Ismaili Imamat is a supra-national entity, representing the succession of Imams since the time of the Prophet Muhammad (s.a.s).

The Agreement marks the first such accord in the Ismaili Imamat’s modern history. It will come into effect once it has been approved by Portugal’s Parliament and ratified by the President of the Portuguese Republic. Present at the signing ceremony was Portugal’s Prime Minister Pedro Passos Coelho and other senior government officials.

Thanking the government for inviting the Ismaili Imamat to establish its permanent seat in Portugal, His Highness the Aga Khan (known to his 15 millions Ismaili followers as Mawlana Hazar Imam), hailed the agreement as a historic milestone in the Imamat’s history and said:

“Today is a unique and important occasion, where for the first time in our history we will have the opportunity to work with a partner with whom we share so many values, so many hopes and so many desires.”

He expressed the hope that the agreement would be approved by the Portuguese Parliament  through the democratic process, and that once it was ratified both the Imamat and Portugal could work together to achieve results that could not be achieved by working alone. His Highness also mentioned his community’s great respect and admiration for Portugal, a country where faith is integrated with civil society, a country where all people are happy, or at least the majority are happy, in a world where happiness is unusual.

The agreement establishing Portugal as the seat of Imamat took place at the Palace of Necessidades. It  is a historical building in the Largo do Rilvas, a public square in Lisbon, Portugal. It serves as headquarters of the Portuguese Foreign Ministry. Palace Photo Photo: Wikipedia.

The agreement establishing Portugal as the seat of Imamat took place at the Palace of Necessidades. It is a historical building in the Largo do Rilvas, a public square in Lisbon, Portugal. It serves as headquarters of the Portuguese Foreign Ministry. Palace Photo: Wikipedia.

The Institution of the Ismaili Imamat goes back 1400 years when, according to Shia Muslim tradition, the Prophet Muhammad (s.a.s.) designated and appointed his cousin and son-in-law Ali Ibn Talib (a.s.) to be the first Imam, and proclaimed that the Imamat should continue by heredity through Imam Ali and his daughter Bibi Fatimat-az-Zahra (a.s).

The Ismailis are the only Shia Muslim community led by a living Imam who is vested with global religious authority and has the responsibility for the community’s spiritual and material well-being.

The succession of Imamat is by way of Nass [designation], it being the absolute prerogative of the current Imam to appoint his successor from amongst any of his male descendants whether they be sons or remoter issue.

The present 49th Imam, Prince Karim, succeeded to the throne of Imamat at the age of twenty on July 11, 1957 upon the demise of his late grandfather, Sir Sultan Mahomed Shah, His Highness the Aga Khan III, who  served the community for 72 years, beginning in 1885 when he was only seven years old.

The historical accord will result in intensified cooperation between Portugal and the Ismaili Imamat in supporting research and the knowledge society and in improving the quality of life of Portugal’s inhabitants.

Responding to the historic signing, the Portuguese Prime Minister Pedro Passos Coelho said at Wednesday’s ceremony:

“The decisive step taken today will enable the deepening of cooperation, until today essential focused on the social area, with the Imamat Ismaili community beginning to support Portuguese institutions dedicated to excellent research on a wide variety of fields of knowledge.

“I am present here today due to it being a historic moment which brings a long and intense relation existing between Portugal and the Ismaili community to a new level, reflecting particularly the importance of the Ismaili community that resides in our country and Portuguese speaking African countries.”

The Prime Minister also pointed out Mawlana Hazar Imam’s role in “promoting a more tolerant world,” and also said that the choice of Portugal as the seat of the Ismaili Imamat was an acknowledgment of the Portuguese community’s ability to promote dialogue and tolerance between peoples, cultures and beliefs.

Prophet Muhammad’s Miraj: A Powerful Metaphor for Our Spiritual Journey

Photo: The Trustees of the British Museum. Copyright.

Photo: The Trustees of the British Museum. Copyright. Click on image for article, I Have a Time with God

“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

Date posted: Sunday, May 10, 2015


Hazrat Ali, the First Imam: A Collection of Easy Readings for Young and Adult Readers


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.



By God,
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



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


His Highness the Aga Khan seen giving his commencement lecture at the American University in Cairo on June 15, 2006. The excerpt on Hazrat Ali, from whom the 49th Ismaili Imam is directly descended, is from the address. Photo Credit: American University in Cairo.

His Highness the Aga Khan seen giving his commencement lecture at the American University in Cairo on June 15, 2006. The excerpts on Hazrat Ali are from the lecture. Photo Credit: American University in Cairo.


Great Selections from Nahj al-Balaghah for Young People (II)



One who perseveres patiently
will not be without success,
even if it takes a long time – Hazrat Ali


Great Selections from Nahj al-Balaghah for Young People (I)



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



“The closer you come, the more you will know him” by Akber Kanji, Toronto, Canada

“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.


“Muhammad: Legacy of a Prophet” – A Film Created and Produced by Alex Kronemer and Michael Wolfe

Originally aired on PBS to a word-wide audience exceeding 150 million people


Prophet Muhammad (s.a.s) changed world history in 23 years and continues to shape and inspire the lives of more than 1.4 billion Muslims around the world.

Simerg is pleased to make available for its readers around the world a link to the film, Muhammad: Legacy of a Prophet, that was originally aired on PBS to a world-wide audience exceeding 150 million people.  The internet age is a blessing of our time that, through outstanding movies such as this, we are able to learn more about the wonderful and noble qualities of  Prophet Muhammad. In his Presidential Address to the Seerat Conference in 1976, His Highness the Aga Khan had asked:

“In the face of this changing world, which was once a universe to us and is now no more than an overcrowded island, confronted with a fundamental challenge to our understanding of time, surrounded by a foreign fleet of cultural and ideological ships which have broken loose, I ask, ‘Do we have a clear, firm and precise understanding of what Muslim Society is to be in times to come?’ And if as I believe, the answer is uncertain, where else can we search then in the Holy Qur’an, and in the example of Allah’s last and final Prophet?”

 His Highness continued:

“The Holy Prophet’s life gives us every fundamental guideline that we require to resolve the problem as successfully as our human minds and intellects can visualise. His example of integrity, loyalty, honesty, generosity both of means and of time, his solicitude for the poor, the weak and the sick, his steadfastness in friendship, his humility in success, his magnanimity in victory, his simplicity, his wisdom in conceiving new solutions for problems which could not be solved by traditional methods, without affecting the fundamental concepts of Islam, surely all these are foundations which, correctly understood and sincerely interpreted, must enable us to conceive what should be a truly modern and dynamic Islamic Society in the years ahead.”

Some of these examples from the Prophet’s life come alive through this ground-breaking PBS film, which takes the viewers from the ancient Arabian sites where Prophet Muhammad’s story unfolded to the homes, mosques, and workplaces of some of America’s estimated seven million Muslims. The Los Angeles Times called the film “a candid, thoughtful, flowing, visually stunning film,” while The Catholic News Service commented that the Prophet’s biography offers viewers fresh insights into the spiritual foundations of Islam.

Readers can watch a preview of the film as well as the the full-length movie by clicking  on the following image:

Please click for links to full length movie and excerpts

Chapter Five of Nasir-i Khusraw’s Wajh-i Din: The Gateway and Key to Paradise by Rukhsana Ali

“By the generosity of the Imam of the time, we say that Paradise in truth is the Intellect, and the Gateway of paradise is the Prophet (peace and salutation be upon him) during his time, and his wasi, his rank, and the Imam of the time during his age. The Key to the gateway of paradise is the utterance of the phrase, La ilaha illa Allah, Muhammadan rasul Allah.”

Please click:  Pir Nasir-i Khusraw on the Gateway and Key to Paradise

This statue of the Ismaili da’i and intellectual giant Nasir Khusraw stands in his memory in Badakhshan. Please click for article.