Ismaili Authors Series: Nizar Motani’s “Rolling Stone Gathers Much Moss” tells a personal and family story of fulfilment; the author seeks to inspire readers to write about their own history

10 July 2026

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By    MALIK MERCHANT

Editor’s note: On Friday, July 9, 2026, I attended the Generations Jamatkhana in Calgary, where an excerpt from a Farman Mubarak by Mawlana Hazar Imam, His Highness the Aga Khan, was read. This Farman, delivered during the students’ Didar in Toronto on March 31, 2026, advised us to explore our personal and family histories by asking questions such as “Who are you? Who are your parents? Who are your grandparents?” Mawlana Hazar Imam urged the young members of the community to speak with our elders to learn about our background (see page 41 of the Farman Mubarak book, from the Canada visit, March 26-31, 2026, available at Jamatkhana literature counters).

At once, my beloved friend Nizar Motani’s book, featured below as part of the Ismaili Authors Series, came to mind. As Nizar says, he hopes that his book, with the intriguing title Rolling Stone Gathers Much Moss, will inspire others to write about their families and life stories and to preserve family history before it is lost. In the series — see the list below — we have featured several Ismaili authors who have written informative, rich autobiographies. Aside from learning about our personal histories, Mawlana Hazar Imam has asked us to develop a habit of reading books. In this regard, we welcome the institutional initiative titled Gift of Reading, a collective pledge from the Canadian Ismaili community to Mawlana Hazar Imam in anticipation of his upcoming visit to Western Canada from July 24-26, 2026.

We value the insights of Ismaili authors worldwide and invite you to contribute to this ongoing series by submitting responses to our questions. Please see the details HERE. For any queries, please email Malik at   mmerchant@simerg.com.

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Ismaili Authors Series: Rolling Stone Gathers Much Moss by Nizar A. Motani

Nizar Motani
Dr. Nizar Motani

Simerg: What is behind the naming of the title Rolling Stone Gathers Much Moss: A Stateless Ugandan Refugee’s Odyssey of Resilience and Reinvention?

Nizar Motani: The main title is a play on the proverb, “a rolling stone gathers no moss,” which suggests that constant change prevents one from putting down roots or achieving lasting success. My life has been the opposite. Despite being expelled from Uganda and experiencing many relocations and career changes, I ultimately settled in Atlanta, Georgia, where I built a fulfilling personal and professional life, showing that even a rolling stone can gather plenty of moss!

Simerg: Why would you want me or my family members to read the book and what will we learn?

Motani: I hope the book inspires others to write about their own families and life stories, and to preserve family history before it is lost. It reflects resilience in the face of the Ugandan expulsion and other life challenges, including periods of instability through several moves and changes in profession, and the gradual process of building a more settled and rewarding life. It highlights themes of charity, community involvement, and the importance of friendship and social connections. As I have humorously related several major foolish mistakes and devoted an entire chapter to my positive approach to health issues, there are some valuable lessons for readers. I also offer a rare perspective on colonialism, drawing on my background as an academic historian who navigated the middle tier in a tri-racial colonial society. Finally, a collection of photographs is included throughout the book, which I hope helps bring the story to life and make it even more enjoyable to read.

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Exile did not break and has not broken Nizar. Nor has it broken many of us of his generation. Instead, we have accepted it as an opportunity to contribute on a global scale. This, I think, is the message, the heritage and the value of Nizar’s autobiography — Professor Austin Bukenya, Makerere University, former columnist of the Nairobi-based Daily Nation.

Book cover for 'Rolling Stone Gathers Much Moss' by Nizar A. Motani, featuring a map highlighting locations, an overlay of Africa, and a photo of a man giving a speech.
Front cover of Nizar Motani’s “Rolling Stone Gathers Much Moss,” 238 pp, June 4, 2026. Click AMAZON to purchase the book.

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Simerg: What inspired you to write the book?

Motani: I have enjoyed writing since my school days, when my teachers first encouraged me. Later, my Ph.D. supervisor at the University of London’s School of Oriental and African Studies (SOAS), the renowned Africanist Professor Roland Oliver, remarked that I had a considerable gift for writing in the English language. Over the years, I wrote articles and book reviews, including reviews of memoirs, which eventually led me to realize it was time to write my own. I wanted to preserve both my family’s remarkable history and the story of my own eight-decade journey before more of the people who held those memories passed away—and before my own advancing age and health challenges made the task more difficult. As friends and potential readers also began to leave us, I felt an even greater urgency to write. The COVID-19 pandemic provided the time and opportunity to finally begin my memoir.

Simerg: How can one purchase the book ?

Motani:    The book can be purchased on AMAZON in paperback and e-book formats.

Simerg: How did you find a publisher for the book?

Motani: Based on a recommendation from a fellow academic whom I previously worked with, I initially contracted with an assisted self-publishing service, but later switched to self-publishing independently through Amazon Kindle Direct Publishing which offered more control, flexibility, and faster time to publication.

Simerg: Did you hire an editor, an illustrator or did you do all the work by yourself?

Motani: My son Abdul and my brother Azeem dedicated significant time to editing the book, and they worked with a professional for the cover design.

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One of several photos in Nizar Motani’s new book, Rolling Stone Gathers Much Moss (page 34), shows him facing the camera as Mawlana Shah Karim, His Late Highness Aga Khan IV, visits his classroom at the Aga Khan Secondary School, Kampala, in the 1960s. Photograph: © Motani Family Collection.

Simerg: Which was your first book, and how many have you written?

Motani: In 1977, my Ph.D. thesis was published as an academic monograph for scholarly audiences, but this memoir is my first book written for a general readership. I had a stellar eight-year lecturing career as a history professor at two well-respected universities (Bowdoin College and Western Michigan University) in the United States. As a result of my impressive presentations at major academic conferences, I was invited to contribute chapters to books by several distinguished professors. Over the years, I have also written numerous papers, articles, and book reviews that appeared in various publications, as well as on this website and its sister website, Barakah. These works are detailed in the appendix of my book, which also includes the full text of three of my articles on Uganda.

Simerg: How long did it take you to write the book — from start to finish?

Motani: I began writing notes in 2021 during the COVID-19 pandemic and, with much procrastination, continued writing over the next few years. As I am not very tech-savvy, I relied on my son to help transform the material into a book, including organizing, editing, and other general production work. Given the scale of the task and his full-time job, progress was gradual at times. The book was finally published in June of 2026.

Date posted: July 10, 2026.
Last updated: July 10, 2026.

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Nizar Motani
Dr. Nizar Motani

About the author: Born and raised in Uganda before its independence from colonial Britain, Nizar A. Motani has conducted extensive research on “Uga-Indians” and earned a Ph.D. in African history from the University of London School of Oriental and African Studies (SOAS), just before the 1972 expulsion of Asians from Uganda, which rendered him stateless. A timely offer brought him to the United States as a professor, where he eventually became a citizen. Over time, he transitioned from academia to business and finance, demonstrating the same rigor and creativity that marked his scholarly work. A talented writer, storyteller, and speaker, Dr. Motani is especially known for his dynamic and captivating style. Friends and colleagues alike admire his quick wit, outrageous anecdotes, and unforgettable sayings, which bring both humour and insight to every conversation. Dr. Motani and his wife, Yasmin, are now retired in Atlanta, Georgia, where they have resided since 1989.

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Links to the Ismaili Authors’ Series (in chronological sequence, oldest article first)

  1. “Justice Bertha Wilson Pushes the Boundaries of Humanity” by Shamas Nanji    (featured on February 10, 2021, series start date)
  2. “Little One, You Are The Universe” by Zeni Shariff    (February 25, 2021)
  3. “Memoirs of a Muhindi” by Mansoor Ladha    (March 6, 2021, and see also 15, 21 and 27 by the same author)
  4. “To Be One With God: Seven Journeys to the Meaning of Life” by Shafeen Ali    (March 25, 2021)
  5. “Invisible Birthmarks” by Alnasir Rajan    (April 13, 2021)
  6. “IN THE NAME OF JUSTICE – Portrait of a ‘Cowboy’ Judge” by Azmina Suleman    (April 28, 2021)
  7. “RSVP Rice and Stew Very Plenty” by Nazlin Rahemtulla    (May 28, 2021)
  8. “Coughdrops” by Nargis Fazal    (June 12, 2021)
  9. “The Roots and the Trees” by Nizar Sultan    (June 25, 2021)
  10. “Faith and Ethics: The Vision of the Ismaili Imamat” by M. Ali Lakhani    (July 4, 2021)
  11. “Nairobi Days” by Shelina_Shariff Zia    (July 21, 2021)
  12. “Shine Brighter” by Shairoz Lakhani    (December 8, 2021)
  13. “This is My Life” by Naznin Rahemtulla Hébert    (February 26, 2022)
  14. “Humanizing Medicine – Making Health Tangible” by Dr. Azim Jiwani (March 9, 2022)
  15. “A Portrait in Pluralism: Aga Khan’s Shia Ismaili Muslims” by Mansoor Ladha    (June 8, 2022, and see also 3, 21 and 27 by the same author)
  16. “Malaria Memoirs: My Life Journey as a Public Health Doctor in Tanzania” by Dr Zul Premji    (June 30, 2022)
  17. “Monkey Tales and Other Short Stories” by Mahmoud Hirji    (September 10, 2022)
  18. “Bloom! A Story of Diversity and Understanding” by Shamim Murji    (October 27, 2022)
  19. “Cooking with Mom” by Rozina Ramji    (November 7, 2022)
  20. “SPARK: Journey from Success to Significance” by Azim Jamal    (July 17, 2023)
  21. “Off the Cuff” by Mansoor Ladha (August 3, 2023, and see also 3, 15 and 27 by the same author)
  22. “Mehndi Boy” by Zain Bandali    (November 18, 2023)
  23. “All the Russ Without the Fuss” by Reeshma Haji (March 2, 2024)
  24. “al-Risalah al-Bahirah (The Epistle on the Radiance)” by Abu Ya’qub al-Sijistani, translated by Boustan Hirji    (April 3, 2024)
  25. “Namirembe Road” by Salim Rahemtulla    (August 3, 2024)
  26. “Swim or Climb: Max’s Swimming Dilemma” by Maya Shariff    (October 4, 2024)
  27. “Aga Khan: Bridge Between East & West” by Mansoor Ladha    (November 14, 2024, and see also 3, 15, and 21 by the same author)
  28. “Passage to East Africa” by Shenaz Shamji    (April 3, 2025)
  29. “No Man’s Land” by Amin Gulgee (April 22, 2025)
  30. “Recreation Club Institute: History and Illustrated Glimpses of Service Holders” by Chhotubhai Khanderia (August 20, 2025)
  31. “Luminaries of the Islamic Golden Age” by Mohamed Bhanji (January 6, 2026)
  32. “Rolling Stone Gathers Much Moss: A Stateless Ugandan Refugee’s Odyssey of Resilience and Reinvention” by Nizar Motani (July 10, 2026)

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Before departing this website please take a moment to review Simerg’s Table of Contents    for links to hundreds of thought provoking pieces on a vast array of subjects including faith and culture, history and philosophy, and arts and letters to name a few. Also visit Simerg’s sister websites Barakah, dedicated to His Highness the Aga Khan, and Simergphotos. Simerg’s editor Malik Merchant may be reached via email at mmerchant@simerg.com. You can also stay updated by following Malik on Facebook, X, LinkedIn and Instagram, and by subscribing to Simerg at the top right of this page.

US POstal Service Cancellation Stamp 250th anniversary

Ismaili Voices: “Letter to America” as the USA celebrates 250 years of the Declaration of Independence on July 4, 2026

4 July 2026

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Introduced by SADRUDDIN NOORANI

Having lived in the USA for over forty years since arriving from South Asia in 1981, I felt it was important to acknowledge the opportunities America has provided to my family and me on its 250th birthday. What began as a small personal effort — sending notices to my contacts in the USA to ask for their stories about their homeland, which I would later share with significant American institutions such as the Smithsonian and the Library of Congress — gained new significance, meaning, and momentum when Malik Merchant, publisher and editor of Simerg, encouraged me to invite Ismaili Muslims of all ages across the country to participate in “Letter to America” and to transform the project into a special series on Simerg. This series, like Simerg’s acclaimed series I Wish I’d Been There and Thanking Ismaili Historical Figures, aims to preserve stories, inspire reflection, and highlight the valuable contributions of Ismaili Americans to our society. Your individual stories and voices will help us reflect on our shared history and community achievements.

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The Logo for Simerg’s “Letter to America” Series

Logo Letter to America
Logo conceived and designed by Chicago’s Salim Sopariwalla, July 4, 2026.

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LOGO DESCRIPTION

This America 250 logo, conceived and designed by Chicago’s Salim Sopariwalla for Simerg’s special series “Letter to America”, unites national pride, historical significance, cultural inclusion, and future-facing optimism in a single, cohesive design as the USA celebrates its 250th birthday.

The bald eagle evokes an immediate connection to American identity, freedom, strength, and civic responsibility, while its outstretched wings symbolize protection, aspiration, and the many stories that shape the nation. The wings are designed as a mosaic, representing the many people, places, communities, landscapes, professions, families, and stories that together shape America, supporting the theme “One Nation. Many Stories. Shared Future.”

The eagle holds wheat to symbolize growth, prosperity, and stewardship, while the arrows represent courage, resilience, and the defence of liberty and shared values. The geometric crest at the eagle’s centre adds refinement and reflects harmony, pluralism, and the beauty of diverse communities coming together.

The 13-star arc represents the original 13 colonies and directly connects the design to America’s founding in 1776. The enlarged center star creates a strong focal point, symbolizing unity, shared purpose, courage, resilience, and the defence of liberty.

The colour palette is intentional: The red, white, and blue honour the American flag — the red represents great courage and bravery, blue represents vigilance, perseverance, and justice, white represents purity and innocence — the green represents growth, renewal, and pluralism, and gold adds a commemorative tone worthy of a 250th anniversary celebration.

This logo honors America’s past, reflects its diverse present, and points confidently toward its shared future.

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Participants in the series will also share how America and Americans have enriched their lives materially, culturally, and scientifically; challenged them; fulfilled their hopes or raised concerns; and shaped their dreams of living in America.

“Letter to America” is open to all Ismaili residents of the USA and to interfaith members of resident Ismaili families. We invite contributions from students, professionals, business leaders, Ismaili institutional leaders, educators, scientists, innovators, and ordinary hardworking people, recognizing the diverse perspectives that strengthen residents and our communities where we live.

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A sheet of postage stamps featuring the theme 'The Declaration of Independence,' displaying a stylized design with elements of red, white, and blue.
250th Declaration of Independence Stamps, sheet of 20, issued by the US Postal Service. The stamp is designated as a Forever stamp and can be used for 1st-class (1 oz) letters within the USA, even if postage rates increase. Please visit USPS for more details and to purchase this and other stamps and cancellations.

The guidelines for “Letter to America” are as follows:

  • The letter must be original, at least 100 words long, and should not exceed 500 words;
  • Your submission should include your name, address, and contact information, including your telephone number, to verify your contribution. Anonymous contributions will not be accepted. Note: Personal contact information will not be published in the article; it is required only for verification;
  • Each submission should include the contributor’s brief profile of no more than one hundred (100) words. The contributor may also submit a profile photo, which will be included with the letter and the profile;
  • You can submit up to three JPEG images to substantiate your contribution and life in the USA;
  • It is open to Ismaili residents of all ages and interfaith members of resident Ismaili families;
  • Young adults up to the primary level should submit their contribution with their parents’ consent;
  • The publication of each “Letter to America” will be at the absolute discretion of the publisher and editor of this website and of Sadruddin Noorani, the founder of the series;
  • The deadline for submission is November 30, 2026; and
  • The submission should be emailed to Simerg’s editor at mmerchant@simerg.com with the subject line “Letter to America”.

It is my sincere hope that the series will be educational and inspiring for readers, historians, educators, researchers, students, and future generations, and that it will offer reflections that will lead to a more dynamic Ismaili community in the years to come, as the community, both institutionally and individually, continues to build on the solid progress it has made since Ismaili Muslims began settling in the USA as early as the 1950s and in larger numbers from the 1970s onward. The series will commence the week of July 13, 2026, and conclude at the end of 2026.

Featured image at the top of the post: A cancellation issued by the US Postal Service on July 4, 2026, in Philadelphia, a city central to American independence and history, where the Declaration of Independence was officially adopted on July 4, 1776, and signed on August 2, 1776. NOTE: The image has been annotated with “Letter to America” to reflect this special series.

Date posted: July 4, 2026.
Last updated: July 5, 2026.

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A man wearing glasses and a formal black suit with a patterned tie, posed against a neutral background.

About the series founder: Sadruddin Noorani is a community leader, entrepreneur, and public servant who arrived in the United States in 1981 and made Chicago his home. In 1989, he became the first Ismaili Muslim elected to public office in the United States, serving five consecutive terms on Chicago’s Local School Council. He continues to serve on several nonprofit and government boards, including the Alzheimer’s Association. Noorani has authored more than 60 articles on Ismaili history, faith, culture, and rituals, underscoring his deep knowledge of Ismaili traditions and civic issues. He is also an avid philatelist, specializing in postage stamps and postal history related to the Abrahamic faiths, with a particular focus on Ismaili history, its Imams and the Aga Khan Development Network (AKDN).

About the logo designer: Salim Sopariwalla is an accomplished Senior IT leader with over 15 years of experience leading Enterprise AI, digital transformation, and strategic technology initiatives across Fortune 500 organizations. Beyond his professional career, Salim serves as a Safety Volunteer, IPN Career Coach and Mentor, and AI Trainer within the Ismaili community. A conference speaker and lifelong learner, he is passionate about developing leaders, fostering innovation, and creating lasting business and social impact through service, collaboration, and continuous learning.

An Arabic-script ambigram, where ‘Muhammad’ upside down is read as ‘Ali’ and vice versa.

Eid-e Ghadir: The Pivotal Day in Islamic History, Unknown to the World at Large, When Prophet Muhammad Appointed Ali as His Successor — Prince Rahim Aga Khan is the 50th Ismaili Imam in the Succession of Hereditary Imams

2 June 2026

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God chose Adam and Noah and the House of Abraham and the House of Imran above all beings, the seed of one another; God hears, and knows — Qur’an, 3:33-34, translation by A. J. Arberry, see Corpus Quran for multiple translations.

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 — His Late Highness Aga Khan IV, Parliament of Canada, Ottawa, February 27, 2014.

Prepared and Compiled by MALIK MERCHANT

On Wednesday May 27, 2026, corresponding to the 10th day of the Islamic month of ‘DhuI-Hijjah, Muslims in Canada and around the world celebrated the Festival of Sacrifice or Eid al-Adha at the completion of the annual pilgrimage to Mecca.

Little is it known in the broader context and understanding of Islamic history, that on the 18th day of ‘DhuI-Hijjah, a week following his final pilgrimage, the Prophet Muhammad (may peace be upon him and his progeny) — based on a divine command from Allah — designated Hazrat Ali as his successor and the first in the continuing line of Hereditary Imams. This event took place in 632 CE and is observed by all Shia Muslims, including the Ismailis, as Eid-e Ghadir because it occurred at Ghadir Khumm, a valley between Mecca and Medina.

The majority of the Muslims, the Sunnis, do not accept the Shia version of this historic event and do not associate it with Ali’s succession to Muhammad. Thus, the world’s lack of knowledge about a pivotal historic moment in Islam.

For the Shia Ismaili Muslims, who will be commemorating this historic day on or around June 3, 2026, this event is of added significance as they are led by a living Hereditary Imam, His Highness the Aga Khan, whom they lovingly and respectfully address as Mawlana Hazar Imam (Our Lord the Present/Living Imam).

Rahim Aga Khan
Mawlana Hazar Imam, His Highness Prince Rahim Aga Khan, the 50th Hereditary Imam, who succeeded to the Throne of Imamat on February 4, 2025.

The late Aga Khan in a rare interview with France’s journal, Politique International, has comprehensively described the general Shia understanding of Imamat, the Sunni belief as well as his own status as follows:

“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. The other Shia — the Twelvers — revere a “hidden” Imam who will return on the Day of Judgment to take part in the final judgment.

“It is the presence of the living Imam that makes our Imamat unique.

“The Sunni are completely different in that they do not accept the idea of continuity of religious leadership by members of the Prophet’s family.”

Speaking to both the Houses of the Canadian Parliament, His Late Highness Aga Khan IV further elaborated on the Ismaili Imamat and the role of an imam as follows:

Aga Khan at the Parliament of Canada, September 2014
Mawlana Shah Karim, His Late Highness Aga Khan IV, 49th Imam and the direct descendant of the Prophet Muhammad at the Canadian Parliament on Thursday, February 27, 2014. Photograph: © Jean-Marc Carisse.

“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.”

In historical sources, it is recorded that on the way back to Medina after performing a pilgrimage to Mecca, the Prophet received a revelation that Ismaili Muslims recite in their daily prayers:

“O Messenger, deliver that which has been sent down to thee from thy Lord; for if thou dost not, thou wilt not have delivered His Message. God will protect thee from men. God guides not the people of the unbelievers” — Qur’an, 5:67, translation by A.J. Arberry, see Corpus Quran.

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“We search for a union with the family of the Chosen (Prophet Muhammad). We search for the truth of son after son. We are totally obedient to his offspring, one of the other. There is no other thing we can add to this but itself. We endeavour in our faith so that we do not turn out to be faithless.” — Ismaili poet Nizar Quhistani in reference to the Qura’nic verses mentioned at top of post

Upon receiving this revelation, the Holy Prophet stopped at an oasis known as Ghadir Khumm, and addressed a large gathering of Muslims who had accompanied him.

In History in Quotations M. J. Cohen and John Major write:

“Muhammad said: ‘He of whom I am the Mawla, Ali is his Mawla. O God, be the friend of him who is his friend and be the enemy of his enemy.’

“This became the proof text for the Shia claim that Ali, the Prophet’s cousin and son-in-law, was the Prophet’s rightful successor after the Prophet’s death in 632. The meaning of Mawla here probably implies the role of patron, lord or protector.”

In an entry for the Encyclopaedia of Islam, 2nd edition, (EI2), under the title Ghadir Khumm, L. Veccia Vaglieri writes:

“Ghadir Khumm is famous in the history of Islam because of a sentence (or some sentences) in favour of ‘Ali which the Prophet uttered there during a discourse….Taking ‘Ali by the hand. he asked of his faithful followers whether he, Muhammad, was not closer to the Believers than they were to themselves; the crowd cried out: “It is so, O Apostle of God!”, he then declared. “He of whom I am the mawla, of him ‘Ali is also the mawla (man kuntu nawlahu fa-‘Ali mawlahu)

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Images of some stamps and coins issued by the Islamic Republic of Iran between 1990 and 2010 commemorating the Idd-e-Ghadir. The inscriptions inlude the Shahada, Qur'anic ayats and the declaration made by Prophet Muhammad at Ghadir Khumm, "Mun Koontu Mawla, Fa Hada, Aliyun Mawla" meaning "He of whom I am the Mawla Ali is also the Mawla." Simerg
Images of some stamps and coins issued by the Islamic Republic of Iran between 1990 and 2010 commemorating the Idd-e-Ghadir. The inscriptions inlude the Shahada, Qur’anic ayats and the declaration made by Prophet Muhammad at Ghadir Khumm, “Mun Koontu Mawla, Fa Hada, Aliyun Mawla” meaning “He of whom I am the Mawla Ali is also the Mawla.”

“Most of those sources which form the basis of our knowledge of the life of the Prophet pass in silence over Muhammad’s stop at Ghadir Khumm….Consequently, the western biographers of Muhammad, whose work is based on these [Sunni] sources, make no reference to what happened at Ghadir Khumm. It is however certain that Muhammad did speak in this place and utter the famous sentence…the hadiths are so numerous and so well attested by the different isnads that it does not seem possible to reject them.” (Note: special access is required to read articles in EI2. Vaglieri’s piece was reproduced in full in the UK Ismaili Association’s publication Ilm, December 1976, pages 28-30, with the permission of E.J. Brill, publishers of EI2.)

The Prophet, about 90 days before his death, was transferring his own spiritual authority bestowed upon him by Allah to Hazrat Ali, making him — and all the Imams that follow — the Amirul Mu’minin, or Master of the Believers.

On instruction from Prophet Muhammad, Hazrat Ali received baiyat (the oath of allegiance), from the Muslims assembled there, including Umar b. al-Khattab, Islam’s second Caliph, as stated in Vaglieri’s piece in EI2.

According to Shia traditions and sources, following the proclamation, the final verse of the Qur’an was revealed to the Prophet:

“Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam for your religion” — Qur’an 5:5/3, translation by A. J. Arberry, see Corpus Qur’an.

This marked the end of the period of Nabuwwa, or Prophethood, and the historical beginning of the Institution of Imamat.

Eid-e Ghadir is an anniversary of special significance to all Shia Muslims, as it is also associated with the well-attested tradition in which the Prophet is said to have proclaimed:

“I am leaving among you two matters of great weight (al-thaqalayn), the Book of Allah and my kindred (itrati), the People of my House (Ahl al-Bayt), and these two shall never be separated until they return to me at the Pool [of Kawthar in Paradise on the Day of Judgement]…”

The Shia Ismaili tradition bears witness to the continuity of the authority vested at Ghadir Khumm. Today, this leadership and authority is vested in Mawlana Hazar Imam Shah Rahim al Hussaini, His Highness the Aga Khan V.

The Rope of Imamat has continued over 1,400 years, from Hazrat Ali, to the present 50th hereditary Imam and direct descendant of Prophet Muhammad through Hazrat Ali and Hazrat Bibi Fatima al-Zahra, Khatun-i Jannat.

In commemorating Eid-e Ghadir, the Ismaili Muslims celebrates the seminal event of Ghadir Khumm, reaffirming their allegiance to the Imam-of-the-Time as the direct lineal successor and inheritor of the authority of Hazrat Ali.

Date posted: June 2, 2026.

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Featured image at top of post: An Arabic-script ambigram, where ‘Muhammad’ upside down is read as ‘Ali’ and vice versa.

A special note about the Encyclopaedia of Islam, Second Edition (EI2): Finished in 2005, the EI2 is a massive resource spanning five decades of scholarship. It sets out the present state of our knowledge of the Islamic World. It is a unique and invaluable reference tool, an essential key to understanding the world of Islam, and the authoritative source not only for the religion, but also for the believers and the countries in which they live. 

Canada Post produces beautiful Islamic pattern stamps for the 2026 Muslim Eids, integrating stylized images of the Maple Leaf

27 May 2026

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Prepared and compiled by MALIK MERCHANT

We extend our heartiest felicitations to Muslims around the world, our readers, and friends of the Muslim community on the auspicious and joyous occasion of Eid al-Adha, which is being celebrated worldwide starting May 26, 2026. We pray for your happiness, peace, and good health. We wish you all a happy Eid Mubarak.

Canada Post has continued its tradition by issuing a Booklet of 6 Permanent™ domestic rate stamps to commemorate the festivals of Eid al-Fitr and Eid al-Adha in March and May 2026, respectively. This is Canada Post’s eighth Eid stamp, a testament to its ongoing commitment to celebrating the country’s cultural diversity. The previous Eid stamps were issued in 2017, 2020, 2021, 2022, 2023, 2024 and 2025.

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STAMP

A decorative stamp featuring geometric patterns in red, pink, purple, and gray, with the words 'EID AID' and 'CANADA' prominently displayed.

One of three stamps issued in different colours by Canada Post to commemorate the 2026 Eid al-Fitr and Eid al-Adha.

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STAMPS BOOKLET COVER

A sheet of Canadian Permanent stamps designed with a yellow background and decorative gray floral patterns, featuring the word 'EID' prominently displayed.
Eid (2026): booklet of 6 Permanent™ stamps produced by Canada Post.

Eid al-Fitr signifies the end of fasting during Ramadan and was observed on or around March 20, 2026. Eid al-Adha will fall on or around May 26, 2026, to mark the Festival of Sacrifice, commemorating Ibrahim’s (Abraham) willingness to sacrifice his son, Ismail, to God. Eid al-Adha is held at the end of the annual pilgrimage to Mecca.

The 2026 stamp, a unique addition to the previous years’ series, integrates stylized images of a maple leaf — a symbol of Canadian identity — into an Islamic pattern to reflect Canada’s cultural diversity and inclusivity and to celebrate the significance of Eid for the Muslim community. Stamps can be ordered on the Canada Post website HERE. The page also provides an excellent overview and further insights into the 2026 stamp.

Please note that if you order four sets of booklets, each with six stamps, at CDN $7.44 per booklet, postage is free! You can use the stamp for all your first-class letters within Canada indefinitely.

Date posted: May 27, 2026.

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Rahim Aga Khan

Post Didar Reflection: Sustaining Awareness, the Spiritual Presence, and the Connection of the Holy Encounter with Mawlana Hazar Imam

9 May 2026

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By SHIRAZ PRADHAN

It is natural that as we reflect and interiorize the joys, sights, and emotions of mulaqats (encounters) with Mawlana Hazar Imam, including the most recent in Toronto and Montreal and earlier ones in London, Lisbon, Houston, Dallas, Kampala, Nairobi, and Paris, the post-mulaqat vacuum may create a sense of post-visit sadness, the familiar “post-mulaqat blues.” The chores of daily life, briefly set aside, once again claim our attention, and for some, the bliss of the Imam’s physical presence begins to fade.

This pining is not new; it is a sacred ache echoed throughout our history. Pir Sadardin opens one of his most tender Ginans with the voice of a devotee who cannot bear the distance from her Beloved. The longing is immediate, visceral, and unembellished. The murid speaks from the raw centre of separation, confessing that even a single day without the sight of her Master becomes unbearably heavy. This is the earliest articulation of what we today call the post-mulaqat ache, the spiritual disorientation that follows the withdrawal of physical presence. The Ginan does not quiet this ache; it reveals its holiness. It teaches that yearning itself is a form of devotion, a sign that the heart has recognized its axis.

Eji tamaku(n) sadhaare so din bohotaj huaare piaa,
me(n) dekhu(n) tumaari vaatare;
saheb mere dayaava(n)d mere,
meherebaan mere,
aasaa tuj binaa so din jaave(n)ge kaisaa piaaji

TRANSLATION:

O Beloved, with your departure my days becomes unbearably heavy.
I stand waiting on Your path, longing for Your sight.
My Master, my Compassionate One,
my Merciful One — how shall a day pass without You, O Beloved?

The murid pines for his return, experiencing those “post-mulaqat” pangs where the physical distance feels like an unbearable void.

Yet our tradition also gives us a counterweight and an anchor that transform longing into intimacy. In his Farman delivered in London at the youth mulaqats on February 2, 2026 (morning and afternoon) and to the Jamat the following day, repeated during visits to other Jamats, Mawlana Shah Rahim offered a statements of such depth that it leaves an indelible imprint on the active imagination:

“Remember that I am always connected to you, I am always with you, and I am always here” (February 2) and “Whether you are in this hall or outside of it, I have seen you. And I am taking with me the picture of everyone of you. I have seen you and you will stay in my heart. I have seen you all.” (Didar, February 3, 2026)

His Highness the Aga Khan
Mawlana Shah Rahim Al Hussaini Hazar Imam, His Highness the Aga Khan, the 50th Hereditary Imam of the Shia Imami Ismaili Muslims.

This is not metaphor. It is metaphysics. It is the Imam articulating the ontological truth of the Imam–murid bond: a presence that does not wane with geography, time, or circumstance.

To navigate the landscape of longing, we turn to the “Active Imagination,” a term Henry Corbin used in his commentary on Avicenna’s visionary recitals. Active Imagination is the faculty that allows us to configure the spiritual universe as a concrete reality. Without it, the “presence” that gives joy to the heart begins to fade.

This practice of keeping the Presence alive finds its roots in the Prophetic tradition. In Bukhari, Hadith #8 (narrated by Omar) states that one must worship as if one sees God; and if one sees Him not, know that He sees you. This Hadith is the quintessential reflection on Active Imagination — it calls us to keep a constant, living presence in the heart at all times, transforming “absence” into an “ever-present gaze.”

Mystical traditions like ours recognize two conditions of consciousness: al-Hal, a transient state like sadness or ecstasy, and al-Maqam, a permanent station achieved through effort and grace. Pir Sadardin’s Buj Niranjan describes the vacillating soul:

Kabuek hanse aur kabuek rove
Kabuek lag piya gal sove……(4)

TRANSLATION

Sometimes she cries, at others she laughs;
Sometimes she is as if in the embrace of the Beloved.

The aim of the seeker is to move from the transient Hal to the permanent Maqam: the encounter with Higher Reality. One Ginan that provides the elixir for this journey is “Eji Hete Sun Milore Mara Munivero” by Sayyid Imamshah. Its verses reveal spiritual secrets:

Do not see Him far, He is intimately mingled in your heart, Just as fragrance is intimate with the flower……(4)

Verse 5 reinforces this, demanding the engagement of Active Imagination:

The Lord is mingled with every atom of your body…
Perform your devotion with the knowledge that He is forever seated in your heart……(5)

In essence, the “presence” never left. Faith is the ultimate essence of Active Imagination. Just as the moon lights the night and the sun lights the day, faith lights the heart (Ghat ajvaro Iman sun). An additional essence is Love. In the Ginan “Patak Patra ne Parkine,” Sayyid Imam Shah, identifies this vital essence. What these traditions — and the Imam’s own words — indicate is that a combination of faith, love and Active Imagination provides continual reinforcement of the Presence.

The remedy for the “blues” is not to wait for the next physical meeting, but to practice the continual remembrance that He is ever-present, seated eternally within the heart.

And the Ginanic tradition brings this truth to its most intimate expression. Sayyid Imam Shah crystallizes the entire metaphysics of “Presence”  in one luminous verse:

Eji Rome rome maaro Shah vase Ane antar nahi ek til,
 Evo jaanine bhagtaai kijiye Shah partak betha dil……(5)

TRANSLATION

O momins! Within every hair of the body, my Imam resides,
He is not remote even by the distance of a single grain.
By regarding Him thus, perform your devotions;
the Imam is present and seated in the heart.

Here, the journey ends where it truly begins: in the heart, where the Imam has always been. And as mentioned earlier, Mawlana Hazar Imam’s Farman becomes the final seal on this truth:

“Remember that I am always connected to you, I am always with you, and I am always here.”

Date posted: May 9, 2026.

NOTE: A version of this piece also appears on Barakah, which is dedicated to His Highness the Aga Khan, members of his family and the Ismaili Imamat.

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Shiraz Pradhan
Shiraz Pradhan

About the author: Shiraz Pradhan, a regular contributor to Barakah and its sister website, Simerg, is an international consulting engineer, author, and long‑time researcher of the Ginan tradition. He serves as Chairperson of the Association for the Study of Ginans, an international organisation dedicated to preserving and advancing Ginan scholarship. His interests span the Vedas, Judeo‑Christian history, and Sufism, reflecting his broad engagement with spiritual traditions. His forthcoming book, “Amrapuri: Exploring the Evolution of Nizari Ismaili Satpanth through the Prism of Ginan Literature,” brings together years of dedicated study.

Celebrating Prince Hussain and Prince Irfan Aga Khan’s Journeys, as they mark their birthdays on April 10 and 11, 2026.

11 April 2026

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While we celebrate the important milestones of Prince Hussain Aga Khan and his nephew, Prince Irfan, over the past 12 months since their last birthdays, we also share their personal stories from childhood. Prince Hussain, an underwater photographer and active in the work of the Ismaili Imamat, exemplifies dedication. Prince Irfan, age 11, is being introduced to the worldwide Ismaili community and the work of the Imamat, as his father wishes. Please click the photos below to view their respective posts.

A man and a boy wearing traditional hats and formal attire, smiling for the camera.
Please click for Prince Irfan Aga Khan
Two men in business attire looking up, with a modern wooden structure in the background.
Please click for Prince Hussain Aga Khan

Date posted: April 11, 2026.

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His Highness the Aga Khan concludes his memorable visit to Canada: Our daily coverage of his visit, March 24-31, 2026

1 April 2026

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The Aga Khan’s visit: Last updated April 5, 2026, 19:11 EDT

Aga Khan final day in Toronto
Mawlana Hazar Imam, His Highness the Aga Khan, bestowing his Didar in Toronto before his departure, March 31, 2026. Photograph: Still from the Ismaili Update 8.

At the conclusion of His Highness the Aga Khan’s visit to Canada, we provide anchor links to Barakah’s day-by-day coverage of his historic first visit to Canada as the 50th Hereditary Imam of the Shia Ismaili Muslims.

Date posted: March 29, 2026.
Last updated: April 5, 2026.

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Eid al-Fitr and Nowruz: Statements by Canadian Prime Minister Mark Carney and UN Secretary General António Guterres

20 March 2026

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Navroz Mubarak
Conceived and created by Nurin Merchant, this Navroz greeting incorporates roses and jasmine, which are extremely popular in Iran during Navroz. The base of the picture shows shoots of wheat grass, signifying robust evergreen health throughout the year..

Eid al-Fitr  Statement by the Prime Minister of Canada, the Right Honourable Mark Carney

March 19, 2026
Ottawa, Ontario

“Tonight, Muslims in Canada and around the world will celebrate Eid al-Fitr, marking the end of the holy month of Ramadan.

Over the coming days, Muslims will gather with family and friends to enjoy feasts, exchange gifts, recite prayers, and reflect on the spiritual lessons of Ramadan. Before this sacred celebration starts, Muslims will give Zakat al-Fitr. This is an act of charity that reflects the spirit of generosity at the heart of Islam.

As Eid sheds light on the importance of community, unity, and faith, we are reminded that these values are embedded in the many contributions Canadian Muslims make to building a stronger, more resilient country.

I wish a blessed and happy Eid al-Fitr to all those celebrating. Eid Mubarak.”

Read the Prime Minister’s Eid al-Fitr statement at source in English HERE and in French HERE.

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Nowruz Statement by the Prime Minister of Canada, the Right Honourable Mark Carney

NOTE: The image of the haft-sin table is not part of the Prime Minister’s statement.

March 20, 2026
Ottawa, Ontario

“Nowruz – also known as the Persian New Year – marks the arrival of spring and the promise of renewal for millions of people in Canada and around the world, including Iranian, Kurdish, Afghan, and Central Asian communities.

Today, families and friends gather around the haft-sin table to share meals, read poetry, and welcome the year ahead with optimism. This is also a time when loved ones will pause to reflect on the moments over the year that brought them joy, and the people in their lives who made them special.

Message continues below

Nowruz Mubarak
To celebrate the new year, families gather around a specially prepared holiday table to make wishes for the coming months. Items on the haft sin table refer to new life and renewal. Haft sin table at the Freer|Sackler’s, 2013 Nowruz celebration. Photograph: Freer|Sackler staff photographer.

During this time of profound uncertainty for Canadians with ties to people and communities throughout the Middle East, this spirit of renewal and optimism is especially important. The moments that bring people together and deepen our sense of belonging can be a source of peace and stability.

Nowruz underscores the strength that comes from Canada’s diversity. The communities who celebrate Nowruz have helped build a more prosperous and resilient country.

I wish all those celebrating a happy Nowruz.

Har Ruz etan Nowruz, Nowruz etan Pyrouz.”

Read the Prime Minister’s Nowruz statement at source in English HERE. and in French HERE.

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Nowruz Message by the United Nations Secretary General, António Guterres

Click HERE for a video message by António Guterres, Secretary-General of the United Nations, on the International Day of Nowruz 2026. The text follows:

“Dear friends,

For more than 300 million people around the world, Nowruz represents renewal.

A new year.

A new spring.

A new chance to build bridges of understanding and mutual respect among all cultures and peoples.

In these difficult and divided times, the message of Nowruz is vital.

Its timeless values of diversity, dialogue, understanding and reconciliation represent a powerful path to achieving the peace, human rights and dignity that the United Nations works for each and every day.

The challenges faced by the human family are immense.

But Nowruz can be our guide.

Across all nations and cultures, let’s walk together as we build a more peaceful, sustainable and inclusive world for all people.

May this Nowruz bring joy, health, prosperity and peace”.

Read the Secretary General’s message at source HERE. Also, read a post on the history and significance of Nowruz on the UN website HERE.

Date posted: March 20, 2026.
Last updated: March 21, 2026 (reformatting).

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In the Presence of Light: The Conduct of the Murid Before the Imam in Ismaili History and Literature

19 March 2026

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Intricate floral mandala design in brown on a light background.
The motif representing Nur, or Light, has been utilized during the inaugural visits of Mawlana Hazar Imam, His Highness the Aga Khan, to Ismaili Muslims globally since he became the 50th Hereditary Ismaili Imam on February 4, 2025, succeeding his father, Mawlana Shah Karim, His Late Highness Aga Khan IV. His seventh visit to his followers will be to Canada from March 25-31, 2026. Photograph: The Ismaili.

By SHIRAZ PRADHAN

Opening Reflection: The Ginan as Our Guide

Our tradition begins its teachings not with rules, but with reminders of presence. Pir Ṣadardin, in his timeless wisdom, offers us a spiritual imagination that prepares the heart before it prepares the body.

In the Ginan Satgur Sathe Gothadi Kije [1], he evokes a powerful image:

Jyote jagadine jumloji betha…

Translation

The Lord sits with His Light in full blaze.

This is not poetry for the mind alone. It is a vision for the murid. It invites us to imagine the Jamatkhana not as a hall of bricks and lamps, but as a sanctified space where the Divine Light is already present, already radiant. When a murid enters with this awareness, the heart softens, the senses awaken, and the soul becomes receptive.

Another Ginan by Pir Ṣadardin [2] deepens this inner posture:

Eji Gat mahe avine Virabhai sanmukh rahiye,
nida thai tya thi uṭhne jaiye.

Translation

When you enter the Jamatkhana, O chivalrous brother, remain in the presence of the Light; avoid slander and idle talk.

Here the Pir gently redirects us: the Jamatkhana is not a place for distraction, gossip, or worldly chatter. It is a sanctuary of presence. The murid is encouraged to feel, not merely know, that he or she stands before the Light of the Imam.

These verses form the spiritual foundation of our discussion. They remind us that conduct is not merely behaviour; it is an inner state that expresses itself outwardly.

When the Imam Physically Graces the Jamat with Didar

There are moments in the life of a murid that are unlike any other. When the Imam of the time physically graces the Jamat with Didar, the familiar space transforms. What was a sanctuary, becomes a royal court, a sacred, luminous, resplendent space filled with joy, anticipation, and profound gratitude.

For many murids, this moment is the fulfilment of a lifelong yearning: to see the Murshid, to be seen by the Murshid, to feel the warmth of his presence.

But this raises an essential question:

What should be the state, inner and outer, of the murid in the presence of the Imam? This is not a new question. Our tradition has contemplated it for centuries.

Guidance from Qadi Nu‘man: The Adab of the Murid

In the 10th century, Qadi Nu‘man [3], one of the great jurists of the Fatimid tradition, wrote extensively on adab, the etiquette and conduct of the followers of the Imam. His guidance remains deeply relevant.

He reminds us that the physical presence and the Didar of the Imam is not a public spectacle; it is an intense, personal, one-on-one encounter between the murid and the Murshid. Even in a gathering of thousands, the murid stands as though alone before the Imam.

From this understanding flow the essential qualities of conduct:

  1. HUMILITY: A heart emptied of pride, ego, and self-importance.
  2. RESPECT AND REVERENCE: Speech, movement, and gaze shaped by awareness of sanctity. No rushing to greet the Imam, no physical contact with the Imam, no standing to draw attention to oneself.
  3. STILLNESS AND PRESENCE: No distraction. No idle talk. No wandering thoughts.
  4. AWARENESS OF LIGHT: Every gesture shaped by the recognition that the Imam bears Divine Light.

At this point, the teaching of Pir Shams in Saloko Moto [4] becomes especially meaningful:

Satgur kaher…Sachi dasond aljo,
ane durthi lagjo pay re…

Translation

Satgur says…Offer your true tithe, and bow at the feet of the Imam
from a respectful distance.”

This verse captures the essence of reverence: devotion expressed with humility, sincerity, and dignified distance.

The Conduct of the Murid and the Awe of the Imam

The conduct of the murid must reflect the essence of the Imam. As the master of ta’wil, the one who unveils the inner reality (batin) of the physical (zahir) universe, the Imam stands at the apex of spiritual authority [5]. In the Ginans, he is described as the sovereign of the fourteen spiritual realms, the one through whom the cosmos is interpreted and harmonized.

Such a station naturally calls the murid into a posture of awe, humility, and respectful distance. This is not distance of heart, but a way of carrying oneself that acknowledges the Imam’s spiritual stature.

In a congregation of thousands, each murid arrives for the Didar with his or her own hopes, burdens, and expectations of grace. It becomes a shared ethical responsibility to preserve the sanctity of the collective space. Any action that draws attention to oneself, disrupts the serenity of others, or creates disturbance, even unintentionally, risks overshadowing the quiet interior work that each soul is undertaking.

Mindfulness, therefore, is not only a personal virtue but a communal obligation. It ensures that the congregation remains a vessel of harmony, not distraction; a place where the murid’s inner orientation toward the Imam can unfold without interruption.

Nasir Khusraw’s Eyewitness Account

The 11th-century Ismaili da’i, traveller and poet-philosopher Nasir Khusraw offers a vivid glimpse of this reverence. In his eye-witness description of the procession of the Festival of the Canal (Fath al-khalij) during the time of Imam al-Mustansir bi’llah in AH 438-39/1047 CE, Nasir Khusraw informs us that when the Imam, wearing a white robe, passed by on a horse, the murids and citizens alike, bowed in devotion and awe, lowering their heads in deep respect, reciting prayers and benedictions [6].

This simple gesture reveals a profound truth: the presence of the Imam evokes spontaneous reverence in the hearts of believers.

A Fatimid Example of Reverent Conduct

Al-Maqrizi’s [7] historical accounts of the Fatimid court illuminate this principle with striking clarity. Audiences with the Imam–Caliph were carefully structured to preserve the dignity and contemplative gravity of the encounter. Visitors approached with measured steps, maintained silence, and observed spatial boundaries that signalled respect for the Imam’s spiritual and temporal authority.

This Fatimid ethos mirrors the ethical expectation placed upon murids today: to uphold the serenity of the communal space, to avoid actions that draw attention to oneself, and to recognize that the Imam’s presence, whether physical or symbolic, requires behaviour aligned with reverence.

The Meaning of Adab (Sabyata, Maryada)

The classical Arabic/Persian term adab, is expressed in Gujarati/Hindi as sabyata (refined behaviour) and maryada (dignified respect). They refer to the graceful, respectful way a murid carries themselves in sacred spaces in the presence of the Imam. In our tradition, adab toward the Imam is not merely social etiquette; it is a spiritual discipline. It reflects an inner recognition of the Imam’s role as the bearer of divine guidance. To act with adab is to let one’s outward behaviour mirror one’s inward understanding.

Concluding Reflection

To stand before the Imam, physically or spiritually, is to stand in the presence of Light. The murid’s conduct, shaped by humility, reverence, and awareness, becomes an offering in itself. When each murid upholds serenity and dignity, the entire Jamat becomes a vessel worthy of the moment of grace.

Date posted: March 19, 2026.

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END NOTES

Gujarati Ginans and Granths

[1] Pir Sadardin, Satgur Sathe Gothadi Kije. P. 28.

[2] Pir Sadardin, Gat Mahe Avine Sanmukh Rahiye. P.116

English

[3] Qādi Nu‘man’s teachings on adab are preserved across Fatimid jurisprudential works; see Halm, Heinz. The Fatimids and Their Traditions of Learning. London: I.B. Tauris.

[4] Pir Shams, Saloko Moto

[5] For the Imam as master of ta’wil, see Daftary, The Ismailis: Their History and Doctrines.

[6] Paula Saunders, Ritual, politics and the city in Fatimid Cairo. Pp. 103-04

[7] Al-Maqrizi, Ittiʿaz al-Ḥunafaʾ, descriptions of Fatimid court protocol.

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BIBLIOGRAPHY

Gujarati Ginans and Granths

  • Mahan Ismaili Sant Pir Sadardin Rachit Ginanono Sangrah 1. Bombay 1952
  • Pir Shams Rachit Saloko Moto, Ginans Series 2, Ismailia Association for Pakistan, Karachi, -3, 1967

English

  • Daftary, The Ismaʿilis: Their History and Doctrines.
  • Halm, Heinz. The Fatimids and Their Traditions of Learning, London: I.B. Tauris.
  • Hunsberger, Alice C, and Institute of Ismaili Studies, London, 2003. Nasir Khusraw, the Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher.
  • Maqrizi, Taqi al-Din Aḥmad. Ittiʿa al-Ḥunafāʾ bi-Akhbar al-Aʾimma al-Faṭimiyyin al-Khulafaʾ. Cairo: Supreme Council for Islamic Affairs.
  • Saunders, Paula, Ritual, politics and the city in Fatimid Cairo, New York, 1994.

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An elderly man with gray hair and glasses, wearing a dark suit, looking towards the camera.

About the author: Shiraz Pradhan is an international consulting engineer, author, and long‑time researcher of the Ginan tradition. He serves as the Chairperson of the Association for the Study of Ginans, an international organisation dedicated to preserving and advancing Ginan scholarship. Shiraz has written extensively on Nizari Ismaili Ginans and Satpanth in Ilm (Ismailia Association UK, 1987) and on Simerg. His interests span the Vedas, Judeo‑Christian history, and Sufism, reflecting his broad engagement with spiritual traditions. His forthcoming book, Amrapuri: Exploring the Evolution of Nizari Ismaili Satpanth through the Prism of Ginan Literature, brings together years of dedicated study.

Beautiful and informative posts: His Highness the Aga Khan’s visit to the UK; the story of the first year of his Imamat and his speeches

6 February 2026

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Introduced by MALIK MERCHANT

Mawlana Hazar Imam, His Highness Prince Rahim Aga Khan, became the 50th Imam of the Ismaili community following his father Mawlana Shah Karim’s passing on February 4, 2025. In his address to his community, the new Imam pledged to visit them in the months ahead. That pledge is being fulfilled. He has visited France, Kenya, Uganda, the USA, and Portugal in the past 5 months and has just concluded his visit to the UK.

Simerg’s sister website, Barakah, has Special Coverage of His Highness the Aga Khan’s visit to the UK. I also invite you to read speeches from his first year of Imamat, and pictorial highlights about his Imamat.

Mawlana Hazar Imam, His Highness the Aga Khan, being received by youth leaders at the Darkhana Jamatkhana, London, February 2, 2026. Please click on the photo for UK visit details.

The UK visit in summary:

On Thursday, February 5, 2026, Mawlana Hazar Imam concluded his five-day visit to the United Kingdom with a meeting with the Prince of Wales.

On February 4, His Majesty King Charles III hosted a dinner in his honour at Windsor Castle, inspiring pride among community members worldwide. The UK and global Ismaili communities celebrated the first anniversary of Hazar Imam’s leadership on the same day. Earlier during the day, he met the British Prime Minister at 10 Downing Street and signed a Memorandum of Understanding with the UK Foreign Secretary Yvette Cooper.

On February 3, Mawlana Hazar Imam met with the Mayor of London, then graced members of the Ismaili community with a Didar at ExCel Centre, before meeting with multi-faith families.

On February 2, he bestowed the Didar on Ismaili youth in two separate sessions at the Darkhana Jamatkhana in London. He had arrived in London on Sunday, February 1, 2026.

Please visit Barakah’s Home Page for all recent posts and posts since 2017.

Date posted: February 6, 2026.

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