His Highness the Aga Khan and Pope Benedict XVI: A Very Special Photo of Two Faith Leaders Meeting Each Other at the Institut De France in Paris

PREPARED AND COMPILED BY ABDULMALIK MERCHANT
(Publisher-Editor http://www.simerg.com and http://www.simergphotos.com)

As part of his famous Apostolic Journey to France in 2008, Pope Benedict XVI, on September 13, paid a visit to the “Institut De France” in Paris. The Pope, who had been elected as the 265th Pope of the Roman Catholic Church in 2005, was presented with a gold medal by the Institut, and also unveiled a plaque commemorating his visit. During his very brief remarks to the audience, the Pope expressed his gratitude to the Institut “both personally and as the successor of [Simon] Peter.”

His Highness the Aga Khan, Mawlana Hazar Imam, was also in attendance at the Institut de France as the Associate Foreign Member of the Académie des Beaux-Arts (Academy of Fine Arts), one of five learned societies within the Institut which was founded in 1795.

Everyone’s attention in the hall was drawn to Mawlana Hazar Imam and the Pope, with an extraordinary sense of interest and keenness, as the two faith leaders greeted each other with a handshake. Simerg is pleased to present this licensed copyright photo with permission from Getty Images.

Pope Benedict XVI is seen greeting His Highness the Aga Khan on September 13 at the Institut de France in Paris during an official visit to France in 2008. Photo: Copyright. Getty Images. Published on Simerg/Simergphotos with a Licencing arrangement with Getty Images. Fench caption: Vue plongeante du pape BENOIT XVI serrant la main de l'AGA KHAN à son arrivée sous la coupole de l'Institut de France à PARIS entouré de nombreux académiciens et autres personnalités dont Gabriel DE BROGLIE, Hélène CARRERE D'ENCAUSSE, Jean-François JARRIGE, Jean-François BACH, Arnaud D'HAUTERIVES, Michel ALBERT, Christian PONCELET président du Sénat, Jean TULARD, Alain DECAUX, Pierre-Jean REMY, Michel MOHRT, Max GALLO, le cardinal André VINGT-TROIS archevêque de Paris et le cardinal Paul POUPARD. (Photo by Philippe Petit/Paris Match via Getty Images)

Everyone’s attention is drawn to Pope Benedict XVI and His Highness the Aga Khan as they greet each other on September 13, at the Institut de France in Paris during an official visit by the Pope to France in 2008. Photo: Copyright. Getty Images. Published on Simerg/Simergphotos with a Licensing arrangement with Getty Images. Fench caption: Vue plongeante du pape BENOIT XVI serrant la main de l’AGA KHAN à son arrive sous la coupole de l’Institut de France à PARIS entouré de nombreux académiciens et autres personnalités dont Gabriel DE BROGLIE, Hélène CARRERE D’ENCAUSSE, Jean-François JARRIGE, Jean-François BACH, Arnaud D’HAUTERIVES, Michel ALBERT, Christian PONCELET président du Sénat, Jean TULARD, Alain DECAUX, Pierre-Jean REMY, Michel MOHRT, Max GALLO, le cardinal André VINGT-TROIS archevêque de Paris et le cardinal Paul POUPARD. (Photo by Philippe Petit/Paris Match via Getty Images).

In 2013, Pope Benedict dramatically resigned his position as the Head of the Catholic Church due to his deteriorating strength, advanced age and the heavy demands of being Pope, and retired at the Mater Ecclesiae, a small monastery located inside the Vatican State City. His present successor is Pope Francis I, born Jorge Mario Bergoglio.

SOME BRIEF NOTES ON THE PAPACY AND THE IMAMAT, AND SIMON PETER IN THE ROMAN CATHOLIC AND ISMAILI TRADITIONS

The Catholics adhere to the belief that the Pope is a successor of St. Peter. The Ismailis regard their 49th hereditary Imam as the direct descendant of the Prophet Muhammad (s.a.s) through Hazrat Ali (a.s.) and Hazrat Bibi Fatima (a.s.). In a speech made at the Canadian Parliament in 2014, the Aga Khan declared that “the Ismaili Imamat is a supra-national entity, representing the succession of Imams since the time of the Prophet.” And, in an interview with Politique International he said, “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.”

In the Catholic tradition, the foundation for the office of the Pope is found primarily in Matthew, where Jesus is quoted as telling Simon Peter:

“You are ‘Rock,’ and on this rock I will build My Church and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.”

This series of successions of the Pope is known as “Apostolic Succession,” with the line of Bishops stretching back to the apostles, who lived during the time of Jesus. Simon Peter is recognized as having been the first Pope. Early Christians reserved the title of “Pope” for St. Peter’s successors.

However, in branches of Shia theology as well as Ismailism, Simon Peter’s role is seen as the direct parallel to that of Hazrat Ali as the first Imam. Ismailis along with some other Shia groups maintain that every major Prophet had a spiritual legatee (Waṣi) or successor called the Asas (foundation) who taught the inner meaning to those who had the capacity to understand it. In this regard, Adam had Seth; Noah had Shem; Moses had Aaron, and Jesus had Simon Peter. A well known sacred tradition of the Prophet Muhammad says that “Ali is to me as Aaron was to Moses,” confirming that Ali held the same level of authority as Aaron did.

Date posted: December 31, 2015.
Last updated: January 1, 2015.

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We welcome your feedback, please click Leave a comment or send it to simerg@aol.com, subject: Aga Khan and Pope.  Your feedback may be edited for length and brevity, and is subject to moderation. We are unable to acknowledge unpublished letters.

The following were used as references for the compilation of this piece:

  1. Apostolic Journey to France: Greeting by the Holy Father during the visit at the Institut de France (September 13, 2008)
  2. The Popes: From St. Peter to Pope Frances by Rupert Matthews,  2014 Edition published by arrangement with Moseley Road Inc.
  3. http://www.catholic-pages.com/pope/peter.asp
  4. Peter in Islam, at Wikipedia.
  5. Comparing the Imamat and the Papacy: Some Short Notes (at Ismailignosis.com).
  6. The Delegation Decoded – An Esoteric Exegesis of the Delegation of the Isma‘ili Imamat, by Khalil Andani.
  7. Concise Encyclopedia of Islam, C. Glasse.
  8. Voices: “The Power of Wisdom” – His Highness the Aga Khan’s Interview with Politique Internationale (English translation)
  9. 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

Also see the following important features to learn more about the Aga Khan and the Ismaili Imamat:

in which His Highness the Aga Khan responded to Pope Benedict’s controversial remarks concerning Islam that he had made in 2006; and Special Series: Ismaili Expressions on the Imamat and Imam of the Time — (I) The Preamble of the Constitution of the Shia Imami Ismaili Muslims

Poems “Anand” and “Intezaar” in Joyous Anticipation of the Diamond Jubilee of Mawlana Hazar Imam, His Highness the Aga Khan, on July 11, 2017

Anand

The Imam Blessing with Hand on Shoulder

BY SHARIFFA KESHAVJEE

Oft I sing Anand Anand
Lip service alone stirs
Not the heart to joy
Enshrined in us all
Is the primordial joy
Who will awaken it ?

Come ye Gardner of
The soul awaken in me
Open the door of joy
Lift the veil so I may see
The joy of perfection
In each cell the miracle

I am not so worthy
I need not strive
I live in the perfection
Of your creation
For you have laid
Your hand upon
My shoulder bowed

This Jubilee I await
To feel at depth
That resonance
That symphony
Come together in
Perfect harmony
Sat chit Anand

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Jubilee Intezaar

A prayer left my lip

Being asked
Is your heart jumping with joy?
My heart in reflective pause
Shed a tear of inquiry
Nay! where is joy I asked
It is in your visage?
A prayer left my lip

I asked
Is joy a heart searching seed
Is it locked in the bud of the rose
In the first ray of sunlight
In the rising companion star
Counting hues of green in nature
A prayer left my lip

I asked
Will it grow for me?
Experience a petal of the rose
The hint of morning light
A naked sight the first star
In ever surrounding verdure
A prayer left my lip

The answer came
There it ever is
In the heart of man
In every sinew and pore
In every breath
In every smiling blink

The prayer left my lip
Travelling heavenward
Ricocheting resounding
Hymnal songs of yore
It came back
To settle in my heart
Poured forth in song

In joy is enshrined
A dance of creation
A harmonious rhythm
A fine tuned fork
A Resonating universe
Is my Gods love
Is in my prayer

Life no Ponderous task
For in its joy of being
The incredible lightness
Leads moment to moment
To the Sirat of sat chit anand
The prayer left my lip
The answer is yout Jubilee

Date posted: December 15, 2015.

Copyright: Farida Keshavjee/Simerg.

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Sat – Truth; pure and eternal that never changes.
Chit –
Vision, knowledge.
Anand – Ecstasy, bliss, happiness.

Shariffa KeshavjeeEditor’s note:  Shariffa Keshavjee of Kenya, a regular contributor to Simerg, recently heard a tape of Mawlana Hazar Imam’s Golden Jubilee Farman that was made in Kenya in which he asked “Are your hearts jumping with joy?” Tears flowed and the intezaar of the coming Diamond Jubilee came to her mind, inspiring Shariffa to pen the two poems. The Diamond Jubilee of His Highness the Aga Khan, inshallah, will be celebrated on July 11, 2017, when he will complete 60 years as the 49th hereditary Imam of the Shia Imami Ismaili Muslims, in direct lineal descent of the Prophet Muhammad (s.a.s.) and Mawlana Ali (a.s.), the first Imam. Co-incidentally, on July 1, 2017, Canadians will begin celebrating the 150th anniversary of their country with major events, festivities and programs around the country.

Simerg welcome’s your feedback. Please click Leave a comment.

A Spiritual Father’s Love for His Community: The 79th Salgirah (Birthday) of Mawlana Hazar Imam, His Highness the Aga Khan

“When I leave this evening I would like that you should remember two things. One, that I will take with me in my heart the remembrance of each and everyone of you, the face of each and everyone of you. Secondly, that my love for my Jamat is a lot stronger than yours can ever be for me and I would like you to remember this…you must remember that Imam loves you more, much more than you can ever love him and you must be strong in this knowledge.” — Mawlana Hazar Imam, Karachi, December 26, 1964.

Photo_AKDN_Anya Campbell

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.

Spread in various countries around the world, the Shia Imami Ismailis have their own innumerable ways for celebrating important religious occasions according to their various cultural, social and religious traditions and backgrounds. One very important occasion in the annual calendar of the Ismailis is the Salgirah, or the birthday of their spiritual leader (Imam). His Highness the Aga Khan is their present Imam, and Ismailis around the world will be marking his 79th Salgirah on December 13, 2015. The following readings will enhance the readers’ understanding about the occasion as well as the special relationship that binds the Imam of the Time with his spiritual children.

Mawlana Hazar Imam’s Salgirah and the Depth of His Love for the Jamat

The term Salgirah is of Persian origin. Sal means anniversary and girah means knot and hence Salgirah literally means ‘an anniversary knot added on to a string kept for the purpose’. This article approaches the subject of Mawlana Hazar Imam’s birthday in terms of the Imam’s love for his murids and the love and devotion of the murids for their Imam.

In Salgirah Ginan Pir Sadr al-Din Asks Mu’mins to Act Righteously and Gain Spiritual Recognition of Imam-e-Zaman

+ Listen to ginan at Ginan Central

Eji Dhan Dhan Aajano has attained a very special status because it is primarily recited during the festivities marking the birthday of Mawlana Hazar Imam. The appropriateness of reciting the ginan during Salgirah will become apparent as we try to understand the ginan and its underlying spiritual teachings. To listen to various renditions of Eji Dhan Dhan (#160),  as well as over 760 other ginans please click http://ginans.usask.ca/recitals/ginans.php?id=0.

The Preamble Of “The Constitution of the Shia Imami Ismaili Muslims”

The new Ismaili Constitution was ordained, signed and sealed by His Highness the Aga Khan on December 13th, 1986, his 50th birthday. His Highness did this with the belief that the Constitution would provide a strong institutional and organizational framework for his Ismaili community to contribute meaningfully to the societies among whom they live.

His Highness the Aga Khan and the Ismailis

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On the occasion of His Highness the Aga Khan’s 75th birthday on December 13, 2011, Simerg published a three-part photo essay tribute to the 49th Ismaili Imam. For those who may have missed, the series has been consolidated into a captivating one piece photo essay, which can be read by clicking on the above link.

Date posted: November 28, 2015.

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Archives: Please click Table of Contents for links to all articles published on this blog since March 2009. Subscribe to this Website via the box near the top right of this page.

Prophet Muhammad in Ismaili Ginans

BY HAKIM VALI MOHAMMAD SURANI

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, http://www.iis.ac.uk

  1. INTRODUCTION

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.

2. NUBUWWAH

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.

3. THE PROPHET AS MERCY TO MANKIND AND LIGHT

“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”

Translation:

“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”

Translation:

“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”

Translation:

“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.

4. THE PROPHET AS INTERCESSOR AND REDEEMER OF SOULS

“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.”

Translation:

“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

Translation:

“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”

Translation:

“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.”

and,

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

Translation:

“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”

Translation:

“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: http://www.iis.ac.uk

5. BELIEF IN PRE-ISLAMIC REVELATIONS AND PROPHETS

(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”

Translation:

“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.”

Translation:

“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”

Translation:

“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”

Translation:

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

6. FROM NUBUWWAH TO IMAMAT

“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”

Translation:

“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.”

Translation:

“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.

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GINAN RECITATIONS AT GINAN CENTRAL: A PORTAL OF THE ISMAILI COMMUNITY’S GINANIC LITERATURE

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 http://ginans.usask.ca/recitals/ginans.php?id=0

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.

Notes:

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.

Two Absolutely Essential Messages in His Highness the Aga Khan’s Harvard Lecture: “The Cosmopolitan Ethic” and the Timeless Truth that “Humanity is Born of a Single Soul”

Ticket holders line up to listen to His Highness the Aga Khan at Harvard University on November 12, 2015. Photo: Azeem Maherali.

Ticket holders line up to listen to His Highness the Aga Khan at Harvard University on November 12, 2015. Photo: Azeem Maherali.

Editor’s note: Thematic excerpts from speeches made by His Highness the Aga Khan are highly popular with our readers, and we are pleased to present this feature once again for the recent Jodi lecture that was delivered by the 49th Ismaili Imam at Harvard University on Thursday, November 12, 2015. We begin with excerpts from introductory remarks made by Professor Ali Asani’s in welcoming His Highness to Harvard.

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WELCOME ADDRESS BY PROFESSOR ALI ASANI

“Your Highness, I am one of those children who many years ago was a student attending Aga Khan schools in Kenya, and with your support and guidance, went on to study and teach here at Harvard. Thank you.”  — Dr. Ali Asani, November 12, 2015.

Professor Ali Asani introduces His Highness the Aga Khan before the 2015 Samuel L. and Elizabeth Jodidi Lecture at Harvard University. Photo: Navyn Naran.

Professor Ali Asani introduces His Highness the Aga Khan before the 2015 Samuel L. and Elizabeth Jodidi Lecture at Harvard University. Photo: Navyn Naran.

“It is my honour and privilege to be here today, and to introduce to you — and to welcome back to Harvard — our guest speaker, His Highness the Aga Khan, 49th hereditary Imam of the Shia Imami Ismaili Muslims, Harvard class of 1959.

“For nearly six decades, the Aga Khan has been responsible for both the spiritual guidance and the material welfare of millions of Ismaili Muslims residing in over 25 countries, sometimes in contexts of conflict and poverty. Under his leadership, this multicultural, multiethnic, multilingual, and transnational community — or Jamat — has witnessed the greatest transformation in its history. He has guided the Ismailis through a dramatic metamorphosis that has impacted the lives of each and every member of his community.

“However, His Highness’s concerns have extended well beyond the communities of his followers to the larger societies in which they live….[He] has made it possible for hundreds of thousands of children of different religious, ethnic and racial backgrounds to study in Aga Khan kindergarten, primary and secondary schools, and academies located both in Africa and Asia. He has created two international universities and endowed professorships at major institutions of higher education — including Harvard.

Audience applauds as His Highness the Aga Khan is welcomed to Harvard by Professor Ali Asani. Photo: The Ismaili/Farhez Rayani

Audience applauds as His Highness the Aga Khan is welcomed to Harvard by Professor Ali Asani. Photo: The Ismaili/Farhez Rayani

“His Highness has made every sector and aspect of the human existence a part of his concern. His institutional efforts are deployed to meet the holistic and multiple needs of millions of people around the world, irrespective of their religion, race or nationality.

“According to a well-known saying attributed to the Aga Khan’s ancestor, the Prophet Muhammad (peace be upon him), “God is beautiful and loves beauty.” In keeping with ancient Islamic traditions of nurturing the arts, His Highness has also enriched the lives of people around the world by giving the priceless gift of beauty.

“While some wanton elements in our world today are sadly intent on destroying humanity’s cultural heritage, the Aga Khan’s institutions have been restoring historic monuments, beautifying urban landscapes with magnificent gardens and stunning award-winning buildings, reviving traditions of music and promoting the role of the arts as bridges of cultural understanding.

“Today, we live in an increasingly polarised world in which people are unable to tolerate difference, let alone understand and engage with it. The lives of one-and-a-half billion Muslims, and perhaps everyone on this planet, have been changed by the machinations of powerful geopolitical forces.

“Your Highness, in our world of increasing division orchestrated by small cells of radical extremists, and often manipulated by powerful forces with consequences that reverberate in large parts of the world, we cherish and honour your lifetime commitment to pluralism and the betterment of society, and look forward to your thoughts on The Cosmopolitan Ethic in a Fragmented World.

“Ladies and gentlemen, please welcome His Highness the Aga Khan.”

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THEMATIC EXCERPTS FROM THE LECTURE OF HIS HIGHNESS THE AGA KHAN

His Highness the Aga Khan spoke on November 12, 2015 at Harvard University's Weatherhead Center for International Affairs on "The Cosmopolitan Ethic in a Fragmented World". Photo: AKDN / Farhez Rayani

His Highness the Aga Khan speaks on November 12, 2015 at Harvard University’s Weatherhead Center for International Affairs on “The Cosmopolitan Ethic in a Fragmented World”. Photo: AKDN / Farhez Rayani

Bismillah-ir-Rahman-ir-Rahim

1. WHAT IT MEANS TO BE AN IMAM

Thank you for your warm welcome. It is indeed a great pleasure for me to return to Harvard and this wonderful campus. I am honored as well, to be giving the Jodidi Lecture for 2015, and to join the distinguished list of those who have given this lecture over the past 60 years.

….in 1957 I was a junior when I became the 49th hereditary Imam of the Shia Imami Ismaili Muslims — when my grandfather designated me to succeed him.

…What does it mean to become an Imam in the Ismaili tradition?…. it is an inherited role of spiritual leadership. As you may know, the Ismailis are the only Muslim community that has been led by a living, hereditary Imam in direct descent from Prophet Muhammad.

That spiritual role, however, does not imply a separation from practical responsibilities. In fact for Muslims the opposite is true: the spiritual and material worlds are inextricably connected. Leadership in the spiritual realm — for all Imams, whether they are Sunni or Shia — implies responsibility in worldly affairs; a calling to improve the quality of human life.

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2. ON HARVARD, AND THE AGA KHAN’S EXPERIENCES VISITING HIS WORLD WIDE FOLLOWERS ON BECOMING THE IMAM

As I prepared for this new role in the late 1950s, Harvard was very helpful. The University allowed me — having prudently verified that I was a student “in good standing” — to take eighteen months away to meet the leaders of the Ismaili community in some 25 countries where most of the Ismailis then lived, and to speak with their government leaders.

I returned here after that experience with a solid sense of the issues I would have to address, especially the endemic poverty in which much of my community lived. And I also returned with a vivid sense of the new political realities that were shaping their lives, including the rise of African independence movements, the perilous relations between India and Pakistan and the sad fact that many Ismailis were locked behind the Iron Curtain and thus removed from regular contact with the Imamat.

When I returned to Harvard, it was not only to complete my degree, but I was fortunate to audit a number of courses that were highly relevant to my new responsibilities. So as an undergraduate, I had the opportunity to benefit from the complete spectrum of courses offered by this great university.

….Harvard has continued to be a highly valued partner for our Network since this time. The University played a key role in developing the blueprint thirty years ago for the Aga Khan University — working first in the fields of medicine and nursing education, and now offering a broad variety of degrees on three continents. Another close Harvard relationship has involved the Aga Khan Program for Islamic Architecture, launched here and at MIT in 1977.

Regularity in Class Attendance

Incidentally, I must have been the only Harvard undergraduate to have two secretaries and a personal assistant working with me. And I have always been very proud of the fact that I never sent any of them to take notes for me at my class!

3. THE INITIATIVE OF THE AGA KHAN DEVELOPMENT NETWORK IN THE DEVELOPING AND ISLAMIC WORLDS

Through all of these years, my objective has been to understand more thoroughly the developing countries of Asia, Africa and the Middle East, and to prepare initiatives that will help them become countries of opportunity, for all of their peoples.

Concern For Islamic Architecture: Lack of Processes for its Renewal

My concern for the future of Islamic architecture grew out of my travels between 1957 and 1977 in countries with large Muslim populations. What I observed was a near total disconnect between the new built environment I encountered and Islam’s rich architectural legacy. There was no process of renewal, no teaching in architectural schools, no practices that were rooted in our own traditions. Except for the occasional minaret or dome, one of the world’s great cultural inheritances was largely confined to coffee-table books. It seemed to me that this state of affairs represented a monumental menace to our world’s cultural pluralism, as well as a dangerous loss of identity for Muslim communities.

The Aga Khan Programme for Islamic Architecture was one response to this situation, as was the creation of the Aga Khan architectural award, which also continues today. Bringing the art and architecture of the Islamic world to be understood and admired in the West, as it had been in the past, was a goal that also inspired the creation, just one year ago, of the Ismaili Centre and the Aga Khan Museum in Toronto — the only museum in the western hemisphere devoted entirely to Islamic culture.

AKDN Objective in One Word, “Opportunity”, and Thus Hope for Future

Today, the Aga Khan Development Network embraces many facets and functions. But, if I were trying to sum up in a single word its central objective, I would focus on the word “opportunity”. For what the peoples of the developing world seek above all else is hope for a better future.

Too often however, true opportunity has been a distant hope — perhaps for some, not even more than a dream. Endemic poverty, in my view, remains the world’s single most important challenge. It is manifested in many ways, including persistent refugee crises of the sort we have recently seen in such an acute form. And of course confounding new challenges continue to mount, such as the looming threat of climate change. My interest in climate change has been sharpened by recent studies linking it to the threat of earthquakes. This could be an issue in the high mountain areas of South Asia for example, where so many Ismailis live and are concentrated.

Sixty years ago as I took up my responsibilities, the problems of the developing world, for many observers, seemed intractable. It was widely claimed that places like China and India were destined to remain among the world’s “basket cases” — incapable of feeding themselves let alone being able to industrialise or achieve economic self-sustainability. If this had been true, of course, then there would have been no way for the people of my community, in India and China and in many other places, to look for a better future.

Aga Khan Jodi Lecture Harvard

His Highness the Aga Khan spoke as part of the Samuel L. and Elizabeth Jodidi Lecture series, which provides for “the delivery of lectures by eminent and well-qualified persons for the promotion of tolerance, understanding and good will among nations, and the peace of the world. Photo: AKDN

Political realities presented further complications. Most of the poorest countries were living under distant colonial or protectorate or communist regimes. The monetary market was totally unpredictable. Volatile currencies were shifting constantly in value, making it almost impossible to plan ahead. And while I thought of all the Ismailis as part of one religious community, the realities of their daily lives were deeply distinctive and decidedly local.

Nor did most people yet see the full potential for addressing these problems through non-profit, private organisations — what we today call “civil society.”

And yet, it was also clear that stronger coordination across these lines of division could help open new doors of opportunity. We could see how renovated educational systems, based on best practices, could reach across frontiers of politics and language. We could see how global science could address changing medical challenges, including the growing threat of non-communicable disease. We could see, in sum, how a truly pluralistic outlook could leverage the best experiences of local communities through an effective international network.

But we also learned that the creation of effective international networks in a highly diversified environment can be a daunting matter. It took a great deal of considered effort to meld older values of continuity and local cohesion, with the promise of new cross-border integration.

 A GOAL IN A FRAGMENTED WORLD: SEEKING TO BUILD AN EFFECTIVE COSMOPOLITAN ETHIC

Cosmopolitan Ethic

What was required — and is still required — was a readiness to work across frontiers of distinction and distance without trying to erase them. What we were looking for, even then, were ways of building an effective “cosmopolitan ethic in a fragmented world.”

This often meant working from the bottom up, learning to follow what was sometimes called “field logic.” Most of our initiatives began at a local, community level, and then grew into regional, national and international institutions.

Working in Partnerships

As we moved forward, we learned a number of important lessons. We learned that lifting health and education services to world class standards was a global promise that could inspire local support. We learned to attack poverty simultaneously with multiple inputs, on a variety of fronts. We learned to work with effective partners — including the not-for-profit institutions of civil society. We learned to see our role as one of supporting the public sector, not competing with it. And we learned the importance of measuring carefully the outcomes of our efforts, and then applying that knowledge.

All of these approaches were facilitated by a determination to overcome linguistic barriers through a language policy that promoted better use of the national language, and network-wide English as a strong connecting tool.

And so our Network grew. Today it embraces a group of agencies — non-governmental and non-denominational — operating in 35 countries. They work in fields ranging from education and medical care, to job creation and energy production; from transport and tourism, to media and technology; from the fine arts and cultural heritage, to banking and microfinance. But they are all working together toward a single overarching objective: improving the quality of human life.

PROMISES OF THE PAST  AND….

Hope for International Cooperation

Meanwhile, in the Industrialised West, many things were happening that paralleled our AKDN experience. For one thing, an impulse for international cooperation was advancing in the late 1950s at an impressive pace. After half a century of violent confrontation, determined leaders talked hopefully about global integration. New international organisations and cross-border alliances blossomed. And Harvard University decisively expanded its own involvement in world affairs.

When the Jodidi Lectureship was established here in 1955, its explicit purpose (and I quote) was “the promotion of tolerance, understanding and good will among nations.” And that seemed to be the way history was moving. Surely, we thought, we had learned the terrible price of division and discord, and certainly the great technological revolutions of the 20th century would bring us more closely together.

Technological Promises and the New World Order

In looking back to my Harvard days, I recall how a powerful sense of technological promise was in the air — a faith that human invention would continue its ever-accelerating conquest of time and space. I recall too, how this confidence was accompanied by what was described as a “revolution of rising expectations” and the fall of colonial empires. And of course, this trend seemed to culminate some years later with the end of the Cold War and the “new world order” that it promised.

….THE PARADOXES

Disintegration

But even as old barriers crumbled and new connections expanded, a paradoxical trend set in, one that we see today at every hand. At the same time that the world was becoming more interconnected, it also become more fragmented.

We have been mesmerised on one hand by the explosive pace of what we call “globalisation,” a centripetal force putting us as closely in touch with people who live across the world as we are to those who live next to us. But at the same time, a set of centrifugal forces have been gaining on us, producing a growing sense — between and within societies — of disintegration.

Fragmentation

Whether we are looking at a more fragile European Union, a more polarised United States, a more fervid Sunni-Shia conflict, intensified tribal rivalries in much of Africa and Asia, or other splintering threats in every corner of the planet, the word “fragmentation” seems to define our times.

Confrontation and Disconnection

Global promise, it can be said, has been matched by tribal wariness. We have more communication, but we also have more confrontation. Even as we exclaim about growing connectivity we seem to experience greater disconnection.

Perhaps what we did not see so clearly 60 years ago is the fact that technological advance does not necessarily mean human progress. Sometimes it can mean the reverse.

Confusion

The more we communicate, the harder it can sometimes be to evaluate what we are saying. More information often means less context and more confusion. More than that, the increased pace of human interaction means that we encounter the stranger more often, and more directly. What is different is no longer abstract and distant. Even for the most tolerant among us, difference, more and more, can be up close and in your face.

Aga Khan Jodi Lecture Harvard 2

His Highness the Aga Khan speaks at Harvard University on November 12, 2015. Photo: AKDN.

COUNTERING THE PARADOXES:  USING COSMOPOLITAN ETHIC TO BRING BEAUTY TO THE SOCIAL FABRIC

The Terms Tolerance, Pluralism and Cosmopolitan

What all of this means is that the challenge of living well together — a challenge as old as the human-race — can seem more and more complicated. And so we ask ourselves, what are the resources that we might now draw upon to counter this trend? How can we go beyond our bold words and address the mystery of why our ideals still elude us?

In responding to that question, I would ask you to think with me about the term I have used in the title for this lecture: “The Cosmopolitan Ethic.”

For a very long time, as you know, the term most often used in describing the search for human understanding was the word “tolerance.” In fact, it was one of the words that was used in 1955 text to describe one of the objectives of this Jodidi Lecture.

In recent years our vocabulary in discussing this subject has evolved. One word that we have come to use more often in this regard is the word “pluralism.” And the other is the word “cosmopolitan.”

You may know that our AKDN Network, a decade ago, cooperated with the Government of Canada to create a new Global Centre for Pluralism based in Ottawa, designed to study more closely the conditions under which pluralist societies can thrive.

What is a Pluralist, Cosmopolitan Society?

A pluralist, cosmopolitan society is a society which not only accepts difference, but actively seeks to understand it and to learn from it. In this perspective, diversity is not a burden to be endured, but an opportunity to be welcomed.

A cosmopolitan society regards the distinctive threads of our particular identities as elements that bring beauty to the larger social fabric. A cosmopolitan ethic accepts our ultimate moral responsibility to the whole of humanity, rather than absolutising a presumably exceptional part.

Perhaps it is a natural condition of an insecure human race to seek security in a sense of superiority. But in a world where cultures increasingly interpenetrate one another, a more confident and a more generous outlook is needed.

Readiness to Dialog and to Listen to Everyone

What this means, perhaps above all else, is a readiness to participate in a true dialog with diversity, not only in our personal relationships, but in institutional and international relationships also. But that takes work, and it takes patience. Above all, it implies a readiness to listen.

What is needed, as the former Governor General of Canada Adrienne Clarkson has said, and I quote, is a readiness “to listen to your neighbour, even when you may not particularly like him.” Is that message clear? You listen to people you don’t like!

Differences Between the Concept of Globalization vs Thoughtful Cosmopolitan Ethic

A thoughtful cosmopolitan ethic is something quite different from some attitudes that have become associated with the concept of globalisation in recent years. Too often, that term has been linked to an abstract universalism, perhaps well-meaning but often naïve. In emphasising all that the human race had in common, it was easy to depreciate the identities that differentiated us. We sometimes talked so much about how we are all alike that we neglected the wonderful ways in which we can be different.

One result of this superficial view of homogenised, global harmony, was an unhappy counter-reaction. Some took it to mean the spread of a popular, Americanised global culture — that was unfair and an assessment that was erroneous. Others feared that their individual, ethnic or religious identities might be washed away by a super-competitive economic order, or by some supranational political regime. And the frequent reaction was a fierce defense of older identities. If cooperation meant homogenisation, then a lot of people found themselves saying “No.”

But an either-or-choice between the global and the tribal — between the concept of universal belonging and the value of particular identities — was in fact a false choice. The road to a more cooperative world does not require us to erase our differences, but to understand them.

What is a Responsible, Thoughtful Process of Globalization?

A responsible, thoughtful process of globalisation, in my view, is one that is truly cosmopolitan, respecting both what we have in common and what makes us different.

It is perhaps in our nature to see life as a series of choices between sharply defined dualities, but in fact life is more often a matter of avoiding false dichotomies, which can lead to dangerous extremes. The truth of the matter is that we can address the dysfunctions of fragmentation without obscuring the values of diversity.

COSMOPOLITAN ETHIC: CONSIDERATIONS FOR PROGRESS

Sensitivity to Economic Insecurity

A cosmopolitan ethic will also be sensitive to the problem of economic insecurity in our world. It is an enormous contributing factor to the problems I have been discussing. Endemic poverty still corrodes any meaningful sense of opportunity for many millions. And even in less impoverished societies, a rising tide of economic anxiety can make it difficult for fearful people to respect, let alone embrace, that which is new or different.

Addressing Human Longevity

This problem has been compounded by the very advances that have long been the source of so much hope. I am thinking here for example about medical advances that have dramatically increased human longevity. People live longer, but they often find that they have outlived their resources.

The developing world is now facing a major challenge: how does it care for the elderly? Even in more developed societies, social changes have eroded some of the domestic support that once eased the burdens of the aging. How, we must all ask, will we manage the new challenges of longevity?

Leadership Responsibilities

All of these considerations will place special obligations on those who play leadership roles in our societies. Sadly, some would-be leaders all across the world have been tempted to exploit difference and magnify division. It is always easier to unite followers in a negative cause than a positive one. But the consequences can be a perilous polarisation.

Quality of Education in the Midst of Information Explosion

The information explosion itself has sometimes become an information glut, putting even more of a premium on being first and getting attention, rather than being right and earning respect. It is not easy to retain one’s faith in a healthy, cosmopolitan marketplace of ideas when the flow of information is increasingly trivialised.

One answer to these temptations will be found, I am convinced, in the quality of our education. It will lie with our universities at one end of the spectrum, and early childhood education at the other — a field to which our Development Network has been giving special attention.

Quality of Education to Overcome Clash of Ignorance

Let me mention one more specific issue where a sustained educational effort will be especially important. I refer to the debate — one that has involved many in this audience — about the prospect of some fundamental clash of civilisations between Islam and the West. In my view, the deeper problem behind any prospective “clash of civilisations” is a profound “clash of ignorances”. And in that struggle, education will be an indispensable weapon.

THE WORLD’S ETHICAL AND RELIGIOUS TRADITIONS, AND A COSMOLITAN ETHIC

The Heart of the Islamic Message: Common Humanity

Finally, I would emphasise that a cosmopolitan ethic is one that resonates with the world’s great ethical and religious traditions.

A passage from the Holy Qur’an that has been central to my life is addressed 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…”

At the very heart of the Islamic faith is a conviction that we are all born “of a single soul.” We are “spread abroad” to be sure in all of our diversity, but we share, in a most profound sense, a common humanity.

Outlook From Islamic History

This outlook has been central to the history of Islam. For many hundreds of years, the greatest Islamic societies were decidedly pluralistic, drawing strength from people of many religions and cultural backgrounds. My own ancestors, the Fatimid Caliphs, founded the city of Cairo, and the great Al Azhar University there, a thousand years ago in this same spirit.

That pluralistic outlook remains a central ideal for most Muslims today.

There are many, of course, some non-Muslims and some Muslims alike, who have perpetrated different impressions.

Hopes from the Voices of Islam

At the same time, institutions such as those that have welcomed me here today, have eloquently addressed these misimpressions. My hope is that the voices of Islam itself will continue to remind the world of a tradition that, over so many centuries, has so often advanced pluralistic outlooks and built some of the most remarkable societies in human history.

CENTRAL LESSON FROM A PERSONAL JOURNEY OF 58 YEARS

Let me repeat, in conclusion, that a cosmopolitan ethic is one that will honour both our common humanity and our distinctive Identities — each reinforcing the other as part of the same high moral calling.

The central lesson of my own personal journey — over many miles and many years — is the indispensability of such an ethic in our changing world, based on the timeless truth that we are — each of us and all of us — “born of a single soul.”

Date posted: November 18, 2015.

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For a comprehensive video of the event, please click on the following image.

For speech transcripts, please visit http://www.theismaili.org and http://www.akdn.org.

Memorable Photos, Quotes and Messages of Mawlana Sultan Mahomed Shah, His Highness the Aga Khan III

IRRESPECTIVE OF AGE, THE ISMAILI IMAM’S STATUS IS EXALTED

“O Jamat do not consider me small. I am the descendant of the Prophet and my grandfather is Hazrat Amirul Mominin (Hazrat Ali) and my grandmother is Khatoon-e-Janat (the Lady of Paradise) Hazrat Bibi Fatima. I am the Light (Nur) of both Hazrat Ali and the Prophet (Muhammad). Though young in age I am exalted. We Imams change the physical bodies in this world but our Nur is eternal and originates from the very beginning. You should therefore take it as one Nur. The Light of God is ever present. The Throne of the Imamat of Mawlana Murtaza Ali continues and it will remain till the Day of Judgement.” — Quoted in “Le Renovation du Shiisme Ismailien en Inde et au Pakistan” by Michele Boivien. Click to Read More in a Special Photo Essay.

Reverse of a medal commemorating the Diamond Jubilee of Aga Khan III. Photo: Nizar Noorali Collection, Pakistan

Reverse of a medal commemorating the Diamond Jubilee of His Highness the Aga Khan III. Photo: Nizar Noorali Collection, Pakistan. Please click on photo for article on the Jubilees.

In about 20 months, on July 11, 2017, His Highness Prince Karim Aga Khan (addressed as Mawlana Hazar Imam by his Ismaili community) will, inshallah, complete 60 years of his reign as the 49th hereditary Imam of his worldwide followers. He became the Imam upon the death of his grandfather, Mawlana Sultan Mahomed Shah, His Highness the Aga Khan III, who had reigned the community for 72 years, having become the 48th Imam in August 1885 at the age of 7. The quotes mentioned at the top of this post refer to his young age when he became Imam. He was born in Karachi on November 2, 1877.

The late Imam went on to describe his own Diamond Jubilee, 60 years of Imamat, as an “incomparable occasion.” In this piece, we mark Mawlana Sultan Mahomed Shah’s 138th birth anniversary (which falls on November 2, 2015) with a collection of memorable photos, messages and quotes, particularly as they relate to his Golden, Diamond and Platinum Jubilees that the Ismailis celebrated during his life time.

PLEASE CLICK: Photo Essay: The Historical Jubilees of His Highness the Aga Khan (1877-1957), the Imam of the Socio-Economic Revolution

Date posted: November 1, 2015.

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]

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“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]

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Id-e-Ghadir

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).

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Notes

[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.

A Unique Video of the Signing Ceremony Establishing “Seat of the Ismaili Imamat” in Portugal

Editor’s note: We are pleased to offer our readers a link to an extraordinary footage shown on Portuguese Cable News Channel, SIC Noticias,  of the signing ceremony that took place in Lisbon establishing the Seat of the Ismaili Imamat in Portugal. We also include two other short clips of remarks made by the Foreign Minister of Portugal and the Prime Minister of Portugal. The event in Lisbon on June 3, 2015 was a truly historic moment in the modern history of the Ismaili Imamat, and earlier this week we brought you the complete English text of the Agreement. Readers who haven’t read the text are invited to click on “Seat of the Ismaili Imamat” — Text of the Historic Agreement.

I. FANTASTIC VIDEO OF THE HISTORIC SIGNING ESTABLISHING THE SEAT OF THE ISMAILI IMAMAT IN PORTUGAL

Please click on image below or “Video of the Signing of the Historic Agreement Establishing the Seat of the Ismaili Imamat in Portugal

His Highness the Aga Khan signing the historic document establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view the video.

His Highness the Aga Khan signing the historic document establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view the video.

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II. REMARKS BY THE MINISTER OF FOREIGN AFFAIRS, RUI MACHETE

Portugal's Minister of Foreign Affairs speaking at the signing of the Agreement  establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view a video clip of the remarks.

Portugal’s Minister of Foreign Affairs speaking at the signing of the Agreement establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view a video clip of the remarks.

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III. REMARKS BY THE PRIME MINISTER OF PORTUGAL, PEDRO PASSOS COELHO

Portugal's Prime Minister speaking at the signing of the Agreement establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view a video clip of the remarks.

Portugal’s Prime Minister speaking at the signing of the Agreement establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view a video clip of the remarks.

Date posted: August 6, 2015.

Full English text of agreement at “Seat of the Ismaili Imamat” — Text of the Historic Agreement Between the Ismaili Imamat and the Portuguese Republic.

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This post is also reproduced at http://www.simergphotos.com, Simerg’s photo blog.

“Seat of the Ismaili Imamat” — Text of the Historic Agreement Between the Ismaili Imamat and the Portuguese Republic

Introduced by Abdulmalik Merchant
Publisher-Editor, Simerg.com

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

June 3, 2015: Mawlana Hazar Imam thanking the government for inviting the Ismaili Imamat to establish its permanent Seat in Portugal. TheIsmaili/Gary Otte

On Thursday June 4, 2015, in a piece entitled History in the Making: Establishment of the Seat of the Ismaili Imamat in Portugal, we informed our readers about a landmark agreement that was signed a day earlier by 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, at the historic Necessidades Palace in Lisbon. The Agreement marked the first such accord in the Ismaili Imamat’s modern history.

We are pleased to inform our readers that we now have access to this milestone agreement which is being reproduced in full below based on the text of the original English version of the document, which appears on the website of the Portuguese Parliament. [1]

The Agreement is divided into 5 chapters dealing with (1) General Provision; (2) The Seat of Imamat; (3) Prerogatives of the Imam and the Members of the Seat; (4) Cooperation; and (5) Final Provisions, and consists of  21 articles. The Agreement, reflecting the mutual trust and esteem which has traditionally characterised the relationship between the Republic of Portugal and Mawlana Hazar Imam, affirms the recognition of the legal personality of the Ismaili Imamat.

During the signing on June 3, His Highness the Aga Khan 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.”

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AGREEMENT BETWEEN
THE PORTUGUESE REPUBLIC
AND
THE ISMAILI IMAMAT
FOR
THE ESTABLISHMENT OF
THE SEAT OF THE ISMAILI IMAMAT IN PORTUGAL

Mawlana Hazar Imam and Portugal’s Minister of State and Foreign Affairs Rui Machete sign a landmark agreement establishing a formal Seat of the Ismaili Imamat in Portugal. TheIsmaili/Gary Otte

Mawlana Hazar Imam and Portugal’s Minister of State and Foreign Affairs Rui Machete sign a landmark agreement on June 3, 2015, establishing a formal Seat of the Ismaili Imamat in Portugal. TheIsmaili/Gary Otte

The Portuguese Republic and the Ismaili Imamat, hereinafter referred to as “Parties”,

Considering the Protocol of Co-operation between the Government of the Portuguese Republic and the Ismaili Imamat, signed in Lisbon on 19 December 2005 and considering further the Protocol of International Co-operation between the Ministry of Foreign Affairs of the Portuguese Republic and the Ismaili Imamat signed on 11 July 2008;

Recalling the Agreement between the Portuguese Republic and the Ismaili Imamat, signed in Lisbon, on 8 May 2009, whereby the legal personality of the Ismaili Imamat is recognised;

Having in mind the common purpose of strengthening the historical ties uniting both Parties, as well as of promoting enhanced enabling conditions for the activities of the Ismaili Imamat, its governance bodies and its dependent institutions, in particular the member entities of the Aga Khan Development Network;

Furthermore having in mind the promotion of the quality of life of the global Shia Imami Ismaili Muslim Community and more generally of the people of the countries where the Ismaili Imamat or its dependent institutions are or may become active, including Portugal and the Portuguese people in particular;

Considering that both Parties assume, as common objectives, the defence of human dignity, economic and social development, interfaith dialogue and the peaceful resolution of conflicts, as ways of achieving justice and peace;

Affirming the interest of both Parties in the establishment of the Seat of the Ismaili Imamat in the territory of the Portuguese Republic and their common will mutually to respect each other’s autonomy in the context of the mutual trust and esteem which has traditionally characterised their relationship;

Believing in the historic significance of such a decision for both Parties and fully appreciating the long term implications and complexities that such a decision entails;

Considering that the privileges, immunities and facilities recognised are not granted for the personal benefit of their holders, but merely in order to contribute to the effective and independent performance of their official and institutional functions on Portuguese territory;

Agree as follows:

Chapter I: General Provisions

ARTICLE 1

Definitions

For the purposes of this Agreement, the following terms shall have the meaning set forth below:

a) “Ismaili Imamat”, a legal entity, means the institution or office of the Imam of the Shia Imami Ismaili Muslims established in accordance with the applicable customary law;

b) “Imam” means the Imam of the Shia Imami Ismaili Muslims, embodying the Ismaili Imamat at any given time in history, designated in accordance with the said customary law;

c) “Dependent Institutions” means the instrumentalities of the Ismaili Imamat, in particular the member entities of the Aga Khan Development Network around the world, more particularly Fundação Aga Khan, a Portuguese foundation created by decree-law in 1996;

d) “Seat” means the global head office of the Ismaili Imamat, as further defined in the present Agreement;

e) “Members of the Seat” means the Senior Officials and the Staff Members of the Seat of the Ismaili Imamat;

f) “Senior Officials” means the Heads of the Ismaili Imamat Departments;

g) “Staff Members” means the Members of the Seat employed in the administrative and technical service of the Seat;

h) “Premises of the Seat” means the buildings or parts of buildings and the land ancillary thereto used exclusively for carrying out the official mission and performing the official functions of the Ismaili Imamat, including the central Seat premises, the premises of the Delegation of the Ismaili Imamat in Lisbon and the official residence of the Imam.

ARTICLE 2

Object

1. The Portuguese Republic acknowledges the legal personality and capacity of the Ismaili Imamat to act in international relations and welcomes the decision of the Imam to establish the Seat of the Ismaili Imamat in Portugal.

2. This Agreement establishes the privileges, immunities and facilities extended by the Portuguese Republic to the Ismaili Imamat, the Imam, the Senior Officials and the Staff Members, as well as to its Seat and assets, with a view to ensuring the performance of their official functions in Portugal and facilitating the same internationally.

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Chapter II: Seat of the Ismaili Imamat

ARTICLE 3

Seat

1. The Portuguese Republic shall ensure the conditions for the establishment of the Seat of the Ismaili Imamat within its territory as well as for the exercise of its functions, in accordance with the present agreement.

2. The location of the Premises of the Seat shall be subject to mutual agreement between the Parties. Pending the construction or acquisition of the central Premises of the Seat, and within a period of five (5) years, the Seat may be established in Lisbon, in the existing premises of the Delegation of the Ismaili Imamat. The Imam shall notify his decision in this respect to the Minister of Foreign Affairs.

ARTICLE 4

Function of the Seat of the Ismaili Imamat

The function of the Seat is to serve as the global head office of the Ismaili Imamat with a view to:

a) Facilitating the spiritual and secular guidance of the Imam to the Ismaili Community globally;

b) Promoting the quality of life of the Ismaili Community globally and more generally of the people of the countries where the Ismaili Imamat or its Dependent Institutions are active;

c) Enhancing international relations and co-operation with States, International Organisations and other entities.

ARTICLE 5

Appointment of the Members of the Seat

1. The appointment of the Senior Officials of the Seat of the Ismaili Imamat by the Imam shall be preceded by a consultation with the Portuguese Government and shall be notified to the Ministry of Foreign Affairs according to the procedures applicable to members of diplomatic missions accredited in the Portuguese Republic.

2. The number of Members of the Seat shall be determined by the Imam as may be necessary to enable the Ismaili Imamat to carry out its functions. The Ismaili Imamat will review such number with the Ministry of Foreign Affairs.

3. The Ministry of Foreign Affairs shall issue diplomatic identity cards to the Members of the Seat, according to the functions they perform, the highest level being attributed to Senior Officials and the other levels to the other Members of the Seat as the Minister of Foreign Affairs and the Imam shall establish.

ARTICLE 6

Inviolability of the Premises of the Seat

1. The Portuguese authorities shall take all appropriate steps to protect the Premises of the Seat of the Ismaili Imamat against any intrusion, threats or damage.

2. The Premises of the Seat, as well as the Ismaili Imamat land, air or sea vehicles used for its official functions, are inviolable, except in emergency situations that endanger public order and security, in case of a serious incident or any other event requiring immediate protective measures.

3. The Premises of the Seat cannot be used as a place of refuge for any individual prosecuted for a crime or flagrante delicto or subject to a court warrant, criminal conviction or a deportation order issued by the Portuguese authorities.

ARTICLE 7

Inviolability of files and correspondence

The files and documents as well as the official correspondence of the Ismaili Imamat are inviolable at any time and wherever located within Portuguese territory.

ARTICLE 8

Use of distinctive signs

The Ismaili Imamat shall be entitled to use distinctive signs, flags and emblems, in the Premises of the Seat as well as on any of the said official vehicles, which shall enjoy a registration status no less favourable than that accorded by the Portuguese Republic to diplomatic missions.

ARTICLE 9

Facilities in respect of communications

The Ismaili Imamat shall enjoy on the territory of the Portuguese Republic, for the purposes of its official communications and correspondence, treatment no less favourable than that accorded by the Portuguese Republic to diplomatic missions.

ARTICLE 10

Immunity from jurisdiction and from execution

The Ismaili Imamat and its assets shall enjoy immunity from jurisdiction and execution within the scope of its official activities, except:

a) When the Ismaili Imamat expressly waives those immunities;

b) In the context of cases related to employment contracts;

c) In a lawsuit brought by a third party with a view to obtaining financial compensation for death and injuries suffered as a result of an accident caused by vehicles owned or used by the Seat, or in case of any offence involving one of those vehicles.

ARTICLE 11

Fiscal exemptions

1. Gifts and bequests made by the Ismaili Imamat or the Imam within the context of their official functions or received by the Ismaili Imamat or the Imam, as well as income received by them, including capital gains, as well as the assets held by the Ismaili Imamat or the Imam, shall not be subject to any tax, including income or wealth tax.

2. Without prejudice to the application of more favourable provisions, granted by the Portuguese Republic to any other religious institution, the provisions of paragraph 1 shall not extend to:

a) Income deriving from any business activity directly exercised in Portugal neither to the assets connected to such activity;

b) Interest and other investment income, either due or paid by any resident in Portugal or effectively connected with the activity of a permanent establishment or fixed base in Portugal, as foreseen in the Portuguese corporate income tax code.

3. The income referred to in paragraph 2 (b) shall be subject to withholding tax, of a final character, in accordance with the corporate income tax legislation of the Portuguese Republic.

4. The Ismaili Imamat shall be exempt from any national or local tax on immovable property as regards the Premises of the Seat.

5. The Ismaili Imamat and the Imam shall be exempt from stamp duty, as well as from any other transfer tax, on the acquisition or sale of movable or immovable properties used or to be used for their official functions.

6. The Ismaili Imamat and the Imam shall be exempt from any taxes or duties on the purchase, ownership, registration, use or sale of land, air or sea vehicles, including spare parts and consumables, used for its official functions.

7. The Ismaili Imamat shall be entitled to a refund of the amounts corresponding to VAT paid on goods, including the vehicles above-mentioned, and services purchased or imported for its official use. The Portuguese Republic will establish the conditions and procedures for the application of such refund.

8. Gifts made to the Ismaili Imamat shall be tax deductible according to the Portuguese legislation applicable to gifts made to religious institutions.

ARTICLE 12

Funds, foreign currency and assets

1. Subject always to the laws and regulations of the Portuguese Republic and of the European Union, namely those regarding the fight against money laundering and terrorism, the Ismaili Imamat may hold funds, securities, gold and other precious metals, or foreign currencies.

2. The Ismaili Imamat shall be free to receive any such values from within or from outside Portugal and hold and transfer the same within Portugal or from Portugal to any country and to convert any currency held or bought into any other currency.

3. This does not preclude the Portuguese Republic from adopting any requirements resulting from its membership of the European Union, including measures prohibiting, restricting or limiting the movement of capital to or from any third country.

Continued after photo below

The agreement establishing Portugal as the seat of the Ismaili 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 the Ismaili 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.

Chapter III: Prerogatives of the Imam and the Members of the Seat

ARTICLE 13

Prerogatives of the Imam

1. The Imam shall be granted the following prerogatives:

a) Ceremonial diplomatic treatment accorded in Portugal to foreign High Entities;

b) His official residence shall enjoy the same inviolability and protection as the premises of the Seat;

c) Inviolability of any type of papers, documents or materials as well as of any communications;

d) Immunity from any judicial action and legal proceedings in respect of acts done in the performance of his functions for the Ismaili Imamat, including immunity from any measures of execution;

2. The direct family members of the Imam shall be accorded the appropriate facilities and courtesy treatment.

ARTICLE 14

Prerogatives of the Senior Officials

The Senior Officials of the Seat shall enjoy such privileges, immunities and facilities as are necessary for the performance of their functions, such as:

a) Ceremonial treatment accorded to diplomatic representatives of equivalent level and in the same circumstances;

b) Their residence shall enjoy the same inviolability and protection as the Premises of the Seat;

c) Inviolability of any type of papers, documents or materials relating to the functions of the Ismaili Imamat, as well as of any communications;

d) Immunity from any judicial action and legal proceedings, including immunity from any measures of execution, in respect of acts done by them in the performance of their functions for the Ismaili Imamat;

e) Exemption from all direct taxes and social charges on salaries, wages and other similar remuneration paid to them in their capacity as Senior Officials by the Ismaili Imamat or its Dependent Institutions;

f) When required by Portuguese or European legislation, facilitation of issuance of visas and residence permits, extended to direct family members.

ARTICLE 15

Prerogatives of the Staff Members

The Portuguese authorities guarantee the protection and necessary assistance to the Staff Members of the Seat with a view to securing the efficient performance of their official functions, including, when required by Portuguese or European legislation, facilitation of issuance of visas and residence permits.

Chapter IV: Cooperation

ARTICLE 16

Support for scientific and economic development

1. The Ismaili Imamat shall actively support the efforts of the Portuguese Republic to improve the quality of life of all those living in Portugal, particularly through the development in Portugal of world-class research projects in the said area, but more generally on subjects of common interest to the Portuguese Republic and the Ismaili Imamat.

2. In view of the above, the Ismaili Imamat shall cause its highest level Dependent Institutions to create a special window devoted to achieving the objectives set out above in cooperation with the relevant Ministries or other entities of the Portuguese Government.

Chapter V: Final Provisions

ARTICLE 17

Joint Committee and Settlement of disputes

The Parties shall establish a Joint Committee composed of six (6) members, three (3) appointed by the Portuguese Republic and three (3) by the Ismaili Imamat, for the following purposes:

a) Aiming to guarantee the implementation of the present Agreement;

b) Settling any differences or disputes concerning the interpretation or application of the present Agreement, with the understanding that, if an agreed solution cannot be found in the context of the Joint Committee, the matter shall be brought to direct negotiation between the Parties.

ARTICLE 18

Amendments

1. The present Agreement may be amended by the Parties by written mutual consent.

2. The amendments shall enter into force in accordance with the terms specified in Article 21 of the present Agreement.

ARTICLE 19

Duration and termination

1. The present Agreement shall remain in force for an unlimited period of time.

2. Either Party may, after an initial period of twenty-five (25) years, terminate the present Agreement upon prior written notice of four (4) years, to be communicated through diplomatic channels. The Parties may by written agreement, modify the length of the said notice time.

ARTICLE 20

Cooperation with competent authorities

The Ismaili Imamat shall fully co-operate with the competent Portuguese authorities, without prejudice to this Agreement, with a view to complying with Portuguese legislation and preventing abuse of the privileges, immunities and facilities granted under the present Agreement.

ARTICLE 21

Entry into force

The present Agreement shall enter into force thirty (30) days after the date of notification in writing by the Portuguese Republic to the Ismaili Imamat, conveying the completion of the constitutional procedures of the Portuguese Republic required for that purpose.

Done in Portuguese and English, in Lisbon, on the 3rd day of June 2015.

For the Portuguese Republic

His Excellency Rui Chancerelle de Machete
Ministry of State and Foreign Affairs

For the Ismaili Imamat

His Highness Shah Karim al-Hussaini Prince Aga Khan, Forty-Ninth Hereditary Imam
of the Shia Imami Ismaili Muslims

Date posted: August 3, 2015.
Last updated: August 6, 2015 (Video link of the signing ceremony added, see below).

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EXTRAORDINARY VIDEO: THE SEAT OF THE ISMAILI IMAMAT IN PORTUGAL

Please click on image below or “Video of the Signing of the Historic Agreement Establishing the Seat of the smaili Imamat in Portugugal

His Highness the Aga Khan signing the historic document establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view the video.

His Highness the Aga Khan signing the historic document establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view the video.

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[1] The PDF version of the June 3, 2015 Agreement is in the public domain, and may be viewed by clicking on English Text of the Agreement, PDF File, website of the Government of Portugal.

We welcome feedback/letters from our readers. Please click Leave a comment. For links to articles posted on this Web site since its launch in March 2009, please click Table of Contents.

Condensed Explanation of the Ismaili Munajat, “Ya Ali Khuba Mijalas”

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

INTRODUCTION

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.

EXPLANATION

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.].

VERSE ONE

Transliteration

Ya Ali Khuba Mijalas Zinat Karake
Farasha Bichhai Gali,
Aan Baithe Hay Takht-Ke Upar
Shah Karim Shah Vali

Refrain

Aaj Raj Mubarak Hove,
Noor Ain Alikun Raj Mubarak Hove,
Shah Aal-e Nabi Kun Raaj Mubarak Hove,
Hove Hove Aaj Raj Mubarak Hove.

Explanation

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.

Refrain

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.

VERSE TWO

Transliteration

Ya Ali Didar Lenekun Aye Shah Teri,
Hindi Jama-et Sari,
Sijada Baja Kar Najaran Deve
Jan Apniku Vari…. Aaj.

Explanation

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.

VERSE THREE

Transliteration

Ya Ali Tera Nasiba Roje Awal-Se,
Deta Haire Kamali,
Shah Sultan Shah Ke Mukhamen Se Nikala,
Shah Karim Shah Vali….Aaj

Explanation

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.

VERSE FOUR

Transliteration

Ya Ali Shah Kahun To Tujakun Baja Hay,
Bakhta Bulanda Peshani,
Chhoti Umarmen Aali Marataba,
Taluki Hay Nishani….Aaj

Explanation

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.

VERSE FIVE

Transliteration

Ya Ali Takhta Ne Chhatra Tujakun Mubarak,
Zaheraji-Ke Piyare,
Abul Hasan Shah Karani So Teri
Jannat Aap Sanvare….Aaj

Explanation

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.

VERSE SIX

Transliteration

Ya Ali Takht ne Chhatra sunake tere
Falakase Barase Nooran,
Moti Tabaka Hathunmen Lekar,
Shah KunVadhave Huran….Aaj

Explanation

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.

VERSE SEVEN

Transliteration

Ya Ali Maheman Khanemen Momankun Jab
La-i ‘Id Musal-le
Shamsi Jo Salavat Pada Kar
Marafat-Ki Khushiyali….Aaj

Explanation

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.

VERSE EIGHT

Transliteration

Ya Ali Teri Mubarak Badike Khatar,
Sayyad Karte Munajat,
Shah Najaf Tere Pushta Panah
Tere Dushman Hove Fanah….Aaj

Explanation

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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