FUNERAL CEREMONIES: Tuesday July 23, 12:30 pm, Scarborough Jamatkhana ZIARAT/SAMAR: Tuesday July 23, 7:30 pm, Headquarters Jamatkhana (Ismaili Centre Toronto, ICT)
Those who did their primary education in the mid 1960’s at Dar es Salaam’s Aga Khan Boys Primary School would remember Mr. Salim Dawood along with other teachers such as the late Mrs. Parin Shariff, Mr. Allana, Mr. Gulamhussein, Ms. Allibhai and others. I’ve specifically mentioned those who taught me in both Standard 6 and 7 from 1964-66. Sadly, Mr. Dawood passed away over the weekend in Toronto at the age of 74.
His funeral ceremonies were held at Scarborough Jamatkhana on Tuesday, July 23, at 12:30 PM and he was then buried at Elgin Mills Cemetery. There were two other Ismaili burials. Samar and ziarat prayers for Mr. Dawood will take place at Headquarters Jamatkhana (ICT) during evening prayers. A dilsoji (condolence) gathering took place at the ICT yesterday (Monday, July 22) evening with hundreds in attendance.
Mr. Dawood was a brilliant and dedicated Maths teacher who taught us with passion and instilled in us a great deal of confidence in the subject. He often spent hours after school to help students who were struggling with the subject — and really Maths has always been a challenge for thousands of young people.
Mr. Dawood was also a great sportsman. As a cricketer, he also captained the Young Ismailis (later Young Cricketers), the sister team of Aga Khan Club (later Dar Cricketers). My late dad, Alwaez Jehangir, enjoyed playing under Salim’s captainship. They both also played under Firoz Kassam, Dinno Bhatia and Shiraz Abdulla. Mr. Dawood bowled medium pace and scored freely as a batsman.
I have a fond recollection. One day after a school recess game (with a tennis ball), when I was in Standard 7, he asked how the game against Standard 8 went and someone told him I scored 50 (over 2 days of recess time). He called me to the front of the packed class and handed me a 10 shilling note! I was gratified. He jokingly remarked that had he been bowling I wouldn’t have managed the 50. Agree!
Above all, Mr. Dawood was a magnificent Math teacher who instilled in us a love for the subject and gave us a solid foundation to build on.
Mr. Salim Kassamali Dawood will remain in my heart and thoughts forever. My thoughts are with everyone in his family as well as his students, fellow teachers, and members of the Jamat wherever he served after leaving Tanzania.
I pray that his soul may rest in eternal peace.
(We invite you to submit your condolences, memories and tributes to Salim Dawood by completing the feedback form below or by clicking on COMMENT. Should you encounter difficulties submitting your feedback below, please email it for publication to firstname.lastname@example.org.
Date posted: July 22, 2019. Last updated: July 23, 2019.
Two magnificent buildings, the Aga Khan Museum and the Ismaili Centre, and their adjoining Aga Khan Park on Wynford Drive in Toronto are celebrating the 50th anniversary of man’s first landing on the moon with an extraordinary two-day festival on July 20-21, 2019 featuring live music, food fair, artisan market and family friendly activities. Here is a summary of what has been planned.
Moon Landing Festival
Date: Saturday, July 20 (12-10pm) & Sunday, July 21 (12-6pm), RAIN OR SHINE, Price: FREE
Sonic Orbiter by System Sounds: Make your own tunes by ‘playing’ the craters of the moon (Sat. 12–7:30 pm & Sun. 12–6 pm)
On July 16, 1969, astronauts Neil Armstrong, Buzz Aldrin and Michael Collins were strapped into their Apollo spacecraft on top of the vast Saturn V rocket and were propelled into orbit in just over 11 minutes. Four days later, Armstrong and Aldrin became the first humans to set foot on the lunar surface. We have for our readers a magnificent collection of photos from humankind’s single greatest technological achievement…PHOTO ESSAY
“The ethics of a Da’i are unimpeachable and he practices what he preaches. The Da’i constantly pursues a better comprehension of universal truth by engaging with knowledgeable people, sharing knowledge with them and also learning from them. In our time, this would mean engaging with contemporary scientific, cultural, and religious understandings produced around the world.”
By KARIM H. KARIM
Many people have heard the position of Da‘i but are unfamiliar with its unique character. Historically, a Da‘i was a member of the Da‘wa, which was a pivotal institution of the Imamat. The word Da‘wa has sometimes been translated as a preaching mission and Da‘i as missionary. However, the precise meaning of Da‘wa is a call or an invitation, and therefore a Da‘i is someone who issues a call or invitation.
What was the nature of the Da‘i’sinvitation? The answer is to be found in the full name of the institution to which he belonged: Da‘wat al-Haqq (Invitation to the Truth). The Holy Qur’an says that “His [God’s] is the Da‘wa of the Truth” (13:14). Da‘is referred to their disciples as People of the Truth (Ahl al-Haqq or Al-Muhiqqin). (It was only in the early 20th century, after the Aga Khan Case of 1866, that the name Ismaili came to be formally adopted in reference to the Imam’s followers.) Da‘is (Pirs and Sayyids) in India, used Indian terminology to call the community Satpanth (Path of Truth).
The Concept of Truth
Truth is the core of the faith and appears repeatedly in its discourses. Imam Mustansir bi’llah II’s book Pandiyat-i Javanmardi declares that “The (real) believer is one who always, permanently, thinks of the Truth, and always intends to act righteously.” One of God’s names is Al-Haqq (the Truth). The third part of the Ismaili Du‘a affirms:
La illaha illallahul malikul haqqul mubin (There is no deity except God, the Sovereign, the Truth, the Manifest)
La illaha illallahul malikul haqqul yaqin (There is no deity except God, the Sovereign, the Truth, the Certainty)
Tasbihs in Gujarati ask for “haqiqat-i samaj” (understanding of truth). When delivering sermons, Khoja preachers in the 20th century called their congregations “haqiqat-i momino” (believers of truth) and “haqiqati-dindaro” (followers of the religion of truth). Imam Mustansir bi’llah II and Imam Sultan Mahomed Shah referred to the progression of the believer from shari‘a (“law”) to tariqa (path) to haqiqa (truth) and to ma‘rifa (wisdom; gnosis), as does Bhamar Ghufaa Upar Dekhantaa, a ginan attributed to Sayyid Nur Muhammad Shah.
The truth to which a Da‘i issues his invitation is embedded in the knowledge that the Imam imparts to his followers through a particular mode of instruction (ta‘lim). A hadith (saying) of the Prophet declared: “I am the city of knowledge and Ali is its gateway; so let whoever wants knowledge enter through its gate.”
Hazrat Ali and his designated successors in the lineage of Imamat provide unique access to knowledge about truth. Imams conduct interpretations (ta’wil) of the inner meaning of the Qur’an which they impart to their adherents through ta‘lim. Only the rightfully appointed Imams have this unique ability: “None knoweth its [the Qur’an’s] esoteric interpretationsave Allah and those who are of sound instruction” (Holy Qur’an, 3:7); Shia Muslims believe that the phrase “those who are of sound instruction” refers to the lineage of Imamat.
The concept of truth here is not limited to the practice of truth-telling and being honest, which are important in themselves, but to the deeper truth that is the inner reality of existence. This reality lies behind the illusion that constantly misleads the mind. Imam Sultan Mahomed Shah wrote in his Memoirs that Islam’s “basic principle can only be defined as mono-realism.” The enlightened soul experiences the reality of fundamental truth on which rest all other aspects of faith (such as prayer, devotion, values, and ethics). It is to such ultimate and unique spiritual enlightenment (ma‘rifa, gnosis) that the Da ‘wa offers its invitation. The identity of a Da‘i is integrally related to the essence of eternal truth. He seeks to live the truth. Nasir-i Khusraw, Hujja of Khurasan, referred to the members of the Da‘wa as “Scholars of the Religion of Truth” (ulama-yi din-i haqq). This is a position of profound depth and significance that requires understanding of the process of spiritual advancement as well as knowledge of the material world.
The Da‘wa in History
The pre-Fatimid Da‘wa emerged in the first Period of Concealment (Dawr al-Satr) that began during Imam Ismail’s time. This was a period of great danger because the Abbasid Caliphate was determined to destroy the Imamat and its followers. Therefore, the Imams in this time were in hiding and their identities and locations were known only to their closest followers. Imam Muhammad al-Mahdi brought the Dawr al-Satr to a close when he established the Fatimid state in North Africa.
It was the Da‘wa that had laid the groundwork for the Imam’s rule. Da‘is functioned largely in secret due to widespread persecution. Their institution, which operated transregionally, had a hierarchical structural model. At the head was the Chief Da‘i (Da‘i al-Du‘at), who was in close touch with the Imam. Under him operated a number of Hujjas (Proofs), the leaders of the Da‘wa in specific regions. Each Hujja supervised several Da‘is, who in turn had assistants called Ma’dhuns. Ordinary members of the community whom Da‘is taught were Mustajibs. Whereas this was an ideal model of the organization, the actual operations were more fluid especially in places where Da‘is worked in relative isolation.
The da‘wa produced a unique body of writings, some of which are described below. Da‘i Ja‘far bin Mansur al-Yaman’s Book of the Master and the Disciple (Kitab al-‘Alim wa’l-Ghulam) addresses the search for truth and the meaning of life in a series of religious dialogues between a Da‘i and his disciple. This sophisticated composition creatively uses form and language to express a complex narrative. It is a rare and valuable artifact that provides insight into the Da‘wa’s erudition and refined pedagogy.
Hamid al-Din al-Kirmani, the Hujja in Iraq, was a noted philosopher. His major work, Rahat al-‘Aql (Repose of the Intellect), presents contemporary science, philosophy, and theology in an integral manner. Its objective was to enable the believer to attain a paradisiacal state through reason. Kirmani’s book imaginatively maps out a journey in which the soul escapes the troubling state of the physical world and attains freedom in the City of God by gaining a comprehensive sense of God, angelic beings, and the realm of minerals, plants and animals.
Nasir-i Khusraw, who was Hujja of Khurasan, is acknowledged as the founder of Ismaili communities in the mountainous regions of the Pamirs in Tajikistan and Afghanistan and the Hindu Kush in Pakistan as well as Xinjiang in China. He was a foremost exponent of philosophical poetry and his poems are an essential part of Persian-speaking countries’ educational curriculum today. Khusraw’s poetry is also sung at religious gatherings in the Badakshan Jamat and its diasporic locations. Among his philosophical treatises is The Book of Two Wisdoms Reconciled (Kitab-i Jami’ al-Hikmatayn), which endeavours to bridge Aristotelian and haqa’iq philosophies.
The Satpanth branch of the Da‘wa in India produced a unique literary tradition of around one thousand ginans, many of which hold profound insight and wisdom. Like the Sufis in the subcontinent who used the region’s cultural heritage to preach their beliefs, Ismaili Pirs, notably Shams, Sadruddin, and Hasan Kabirdin, also drew from Indic mythology and symbolism to teach the message of universal truth. Major compositions like Brahm Prakash and Bhuj Nirinjan guide adherents in their spiritual journeys. The ginan tradition, which is attributed to a number of Pirs and Sayyids, speaks of sat (truth) in various South Asian languages including Gujarati, Khari Boli (proto Hindi-Urdu), Punjabi, Sindhi and Siraiki/Multani. South Asian Khoja Jamats and their diaspora find inspiration in the hymns, which are sung every day at religious gatherings.
The Da‘wa’s Pluralist Search for Truth
The quest for truth is a consistent theme that runs through the centuries-long history of Da‘wat al-Haqq and Satpanth. Da‘is drew on knowledge from a variety of Muslim and non-Muslim sources in a pluralist pursuit of universal truth. According to Imam Sultan Mahomed Shah, studying other religions is integral to spiritual search because God’s revelation has appeared among different peoples through history.
“All Islamic schools of thought accept it as a fundamental principle that, for centuries, for thousands of years before the advent of Mohammed, there arose from time to time messengers, illumined by Divine grace, for and amongst those races of the earth which had sufficiently advanced intellectually to comprehend such a message. Thus Abraham, Moses, Jesus, and all the Prophets of Israel are universally accepted by Islam. Muslims indeed know no limitation merely to the Prophets of Israel; they are ready to admit that there were similar Divinely-inspired messengers in other countries – Gautama Buddha, Shri Krishna, and Shri Ram in India, Socrates in Greece, the wise men of China, and many other sages and saints among peoples and civilizations of which we have now lost trace.“
This pluralist attitude was present in the earliest Ismaili writings such as the encyclopedia of Ikhwan al-Safa (Brethren of Purity), whose sources included Islamic, Greek, Babylonian, Hindu, Buddhist, Zoroastrian, Manichean, Jewish, and Christian knowledge. Da‘is Al-Nasafi and Al-Sijistani adapted Neoplatonist thought to indicate the cosmological place of the Imam. As the Da‘wa moved into South Asia, Pirs and Sayyids drew from Indic mythology and cosmology for a similar purpose.
Such pluralist approaches to knowledge were not uncommon in the history of Islam. Prophet Muhammad is said to have told his followers in Arabia to seek knowledge even as far as China. The receptivity of Muslims to other cultures in the Hellenic intellectual environment of Egypt, Syria, Iraq and Iran provided for their own religion’s intellectual flowering. They came upon renowned academies like those of Jondishapur, where Persian, Greek, Indian, and Roman scholars trained in medicine, philosophy, theology, and science. A major translation movement rendered numerous manuscripts written in various languages into Arabic. Muslims scholars drew on the knowledge, philosophical reasoning and analytical tools produced by other civilizations for developing Islamic philosophy (falsafa), theology (kalam), and law (fiqh). Even the modes of Islamic preaching borrowed from indigenous practices; for example, Sufi teachers adopted the bhakti mode of devotion in India.
Whereas it was commonplace for Muslim intellectuals to learn from neighbouring civilizations, Ismaili thinkers embraced the most openly pluralist Islamic approach to other cultural and religious sources. They had a cosmopolitan outlook in studying others’ material and spiritual sciences in a sustained search for universal truth. Da‘is examined the ancient world’s wisdom including that of Greeks, Babylonians, and Sabaeans as well as writings of contemporaries such as Jews, Christians, Zoroastrians, Hindus, and Buddhists.
The Da‘wat al-Haqq’s cosmopolitan outlook in studying others’ material and spiritual sciences in a sustained search for universal truth enabled them to see spiritual value in their symbols and practices. Al-Sijistani interpreted the Christian cross’s four points as representing the roots of truth. Badakshan Jamats observe Chirag-i Rawshan (Luminous Lamp), a funerary rite that has Islamic features along with characteristics of pre-Zoroastrian Iranian religions. Oral tradition attributes the establishment of this ritual to Nasir-i Khusraw. The Zoroastrian spring festival of Navroz, which is commemorated by Shia and Sunni Muslims in Persianate regions, has been embraced by all Ismailis as a major celebration of spiritual renewal. Farsi-speaking Jamats have been drawn to some of the poems of the great Sunni mystics Attar and Rumi, which are recited in religious gatherings. The Garbi category of ginan compositions bear a Hindu communal dance’s rhythm. Da ‘is were generally less concerned about exoteric differences between religious perspectives than in pursuing the greater spiritual truth.
Whereas Da‘is have consistently been engaged in a search for truth, this endeavor has been fraught with physical, intellectual, as well as personal spiritual dangers. These hazards led some members of the Da‘wa to turn away from the Imamat’s guidance. For example, Da‘i Abu Abdullah al-Shii, who prepared the ground for Imam Al-Mahdi to establish the Fatimid state, later conspired against him. In the time of Imam Al-Hakim, a number of Da‘is broke from the Fatimid Da‘wa to establish what came to be known as the Druze movement. Another major division took place in the Da‘wa upon the death of Imam Al-Mustansir I, when most of the Da‘is in Cairo followed Al-Musta‘li and those in the east, like Hassan-i Sabbah and Rashid al-Din Sinan, adhered to Imam Nizar. Later in India, a grandson of Pir Hasan Kabirdin, Nar Muhammad, founded a break-way religious group called the Imamshahis.
The Da‘i Ahmad bin Ibrahim al-Naysaburi wrote a treatise on the comportment expected of the members of the Da‘wa. It laid out in some detail the qualifications and behavior that a Da‘i should have. Al-Naysaburi stated that the Da‘wa is built on knowledge, piety, and good governance. A Da’i maintains a noble character and upholds the truth to which he invites believers. His ethics are unimpeachable and he practices what he preaches. He constantly pursues a better comprehension of universal truth by engaging with knowledgeable people, sharing knowledge with them and also learning from them. In our time, this would mean engaging with contemporary scientific, cultural, and religious understandings produced around the world.
Life may appear more complex than in previous periods but the struggle to remain faithful to eternal truth, which has been a constant religious quest since the dawn of time, remains relevant to this day. This endeavour was represented in previous centuries by the institution of Da‘wat al-Haqq, Invitation to the Truth. As in the past, a Da‘i’s life today would be difficult as it would involve dealing with intricate material, intellectual and spiritual challenges. The person who responds to the Call to the Truth accepts the undertaking of a demanding but ultimately rewarding enterprise. He/she can be seriously misled in this journey by others and even by the illusions of his/her own mind.
Adherence to Din al-Haqq demands a keen dedication to the Imamat and to the Truth. Followers of the Imam believe that he is the unique source of the knowledge that leads to comprehension of the Truth. However, history has shown that even the Imamat’s highly placed officials like the intelligent and heroic Da‘i Abu Abdullah al-Shii have wavered from such a conviction. Living the faith of Al-Haqq clearly requires an absolutely unrelenting commitment to and love for the Truth. Those who sincerely seek to maintain such personal steadfastness humbly ask in daily prayers for “haqiqat-i samaj” (understanding of truth) and “iman-ji salamati” (security of faith).
Date posted: July 7, 2019.
About the author: Professor Karim H. Karim is the Director of the Carleton Study for the Study of Islam. He has previously been Co-Director of the Institute of Ismaili Studies and Director of Carleton University’s School of Journalism and Communication. Dr. Karim has also been a Visiting Scholar at Harvard University. He is an award-winning author who has published extensively. Professor Karim has also delivered distinguished lectures at venues in North America, Europe and Asia. In 2017, he organized the international conference on Mapping a Pluralist Space in Ismaili Studies, which was the largest ever gathering of scholars working in this field. A forthcoming publication of his is titled “Ismailis: A Pluralist Search for Universal Truth.”
Free Festivals at Toronto’s Aga Khan Museum in summer 2019. The festival series kicks off with Rhythms of Canada on June 30 (2-11 PM) and July 1 (2-6 PM). The museum’s address is 77 Wynford Drive. Photo: Simerg/Malik Merchant.
I had hoped to celebrate July 1, Canada Day, for the first time in Toronto on the lawn of Ontario’s provincial parliament buildings or Queen’s Park. But Ontario Premier Doug Ford’s Progressive Conservative Party has just announced the cancellation of the traditional celebrations at Queen’s Park due to dwindling attendance over the years. Last year, only 5,000 people attended the celebration which cost $400,000 to host! Compare that to tens of thousands who show up at Ottawa’s Parliament Building and its surrounding streets and parks. Instead, the Ford Government will be offering free admission to 10 attractions which will cost the government $80,000.00.
I know where I will celebrate Canada Day 2019 — at the magnificent Aga Khan Museum and adjacent Aga Khan Park for “Rhythms of Canada” which will take place on June 30 (2-11 PM) and July 1 (2-6 PM). It is absolutely free and — to clarify — not part of the 10 free admissions venues offered by the Provincial Government.
The festivities at the Aga Khan Museum have been in the planning phase for some time now. In its brochure detailing 3 free summers festivals, the Museum is asking families to attend “Rhythms” to “celebrate Canada’s contemporary fabric — a dynamic mix of cultures, stories, and tythms.” It further states that “kids and adults alike will enjoy strolling through our market of artisan wares and artisanal food, inspired by the souk markets of the Middle East.”
There will be special musical performances by Cris Derksen and Asiko Afrobeat.
Derksen is known for her unique musical sound which blends classical music with traditional Indigenous music. Her music is often described as electronic cello or classical traditional fusion and has captured the attention of local and international audiences.
Asiko Afrobeat is an all-original contemporary band led by a master of the craft, Nigerian Foly Kolade. According to NowToronto, the members of the ensemble play horns, sax, keys, bass, guitars, drums, percussion and backup vocals, while Kolade handles lead vocals and the double-headed talking drum. Here is a sampling of his music.
ASIKO AFROBEAT AT THE AGA KHAN MUSEUM
Plan to be at the Aga Khan Museum for two invigorating and fun-filled days. The Museum and the Aga Khan Park are located on 77 Wynford Drive.
Date posted: June 26, 2019.
Other Forthcoming Free Festivals at Aga Khan Museum:
Moon Landing Festival (July 20-21, 2019, 2-6 PM)
First Five Fest August 31, 2-11 PM; September 1, 2-6 PM
AGA KHAN PARK WAS NORTH YORK’S JURASSIC PARK ON JUNE 7, 2019!
It is estimated that around 2,400 Raptors fans gathered at the Aga Khan Park in Toronto to watch the 4th Game of the NBA Finals against the Golden State Warriors. The live game was projected on the wall of the Aga Khan Museum on Friday, June 7, 2019. Raptors won 105-92 and can become the NBA Champions for the first time by winning the fifth game to be played on Monday June 10th at downtown Toronto’s Scotiabank Arena. The lighted domed building in the background is the magnificent Ismaili Centre on 49 Wynford Drive. Photograph via Farah Rajan.
By MALIK MERCHANT
The Aga Khan Park became the new Jurassic Park on Friday, June 7, 2019 for the 4th game of the NBA Finals between the Toronto Raptors and Golden State Warriors. At the half-way stage, the two teams were almost on par and there was every possibility that the previous strong performances in the 3rd quarter by the Warriors would be repeated and overwhelm the Raptors. Instead, it was the Raptors who came out strong and dominated the quarter, leading them to win with a final score of 105-92, with the superb Kawhi Leonard contributing 36 points. The Raptors are now leading the best-of-seven 3-1, and can close the series on Monday June 10, 2019, at their home court, the Scotiabank Arena in Toronto.
Previous commitments took me to Ottawa and I watched the game with my daughter Nurin at a restaurant in Ottawa’s Byward Market Area, enjoying macaroni & cheese, burger, salad & fries just before the game.
I was trying to find out what was going on at the Aga Khan Park, and I was excited to learn that the venue was jam-packed with hundreds of basketball enthusiasts. I learn that 2400 fans were at the game. The game was also shown at several Ismaili Jamatkhanas across the Greater Toronto Region, and also at the Ottawa Jamatkhana.
Spectators watching Game 4 of the NBA Finals between Toronto Raptors and Golden State Warriors on the front wall of the Aga Khan Museum. More than 2000 excited fans crowded the area in front of the Museum and around the Aga Khan Park to watch the game. The Raptors won the game 105-92 and took a 3-1 lead in the best-of-seven series. The series continues with game 5 on Monday June 10, 2019 at the Scotiabank Arena in downtown Toronto. Photos: Aga Khan Park/Aga Khan Museum.
Canada’s excitement of the Raptors being in the finals for the first time in their franchise history has reached monumental proportions and mini outdoor “Jurassic Parks” have sprouted replicating the legendary park outside the Raptors Scotiabank Bank Arena.
One cannot imagine the kind of excitement that will be generated on Monday, June 10, 2019, should the Raptors wrap up the series and become the NBA Champions for the first time in their 24 year history. No NBA finals have ever been played North of the USA Border.
Date posted: June 9, 2019.
Last updated: June 10, 2019.
A NEW addition to the Raptors Legendary Jurassic Park! The Aga Khan Museum and the Aga Khan Park on 77 Wynford Drive in Toronto’s North York region, will be showing Game 4 of the NBA finals between the Toronto Raptors and the Golden State Warriors on its front wall on Friday June 4th; tip off 9 P.M. Toronto time. Delicious snacks and refreshments will be available for purchase. Please arrive at the museum by 8:30 P.M. Photo: Aga Khan Museum.
By MALIK MERCHANT
The Toronto Raptors have taken a 2-1 lead in their NBA Finals against defending champions Golden State Warriors with a convincing 123-109 victory in Game 3 played on Wednesday, June 5, at the Oracle Arena in Oakland, California. Game 4 will also be played in Oakland, before the series returns to Toronto for Game 5 on Monday June 10.
Across Canada excitement of the Raptors being in the finals for the first time in their 24 year franchise history has reached monumental proportions and mini outdoor “Jurassic Parks” have sprouted replicating the legendary park outside the Raptors Scotiabank Bank Arena.
A new one Jurassic Parrk will come alive on Friday, June 7, 2019 at the Aga Khan Museum and Aga Khan Park for Game 4. The beautiful Aga Khan Park on 77 Wynford Drive lies between the iconic Aga Khan Museum and the glass-domed Ismaili Centre. The two beautiful buildings attracted more than 8,000 visitors when they participated in Toronto’s recent Doors Open Event.
The game will be projected on the museum’s front wall. Judging from a light show that I attended in December 2018, there will be spectacular unobstructed views from the entire length of the wall as well as from spaces around the front and central ponds of the Aga Khan Park.
Official announcement by Aga Khan Museum and Aga Khan Park about the screening of the NBA finals 4th game. Photo: Aga Khan Museum/Aga Khan Park.
The tip-off time for the 4th game is 9 PM (Toronto time), and the pre-game show is expected to commence at 8:30 PM. The Museum will be offering delicious snacks and refreshments for sale.
The natural surroundings of the museum and the gentle sounds of the running pond water at the Aga Khan Park offer a comforting and relaxing ambience. However, that spell of stillness will be broken as hundreds of passionate and excited fans converge into the grounds of the Aga Khan Park and throw their full-support behind Toronto Raptors, arguably Canada’s most successful sporting franchise in the past 24 years.
Date posted: June 5, 2019. Last updated: June 6, 2019.
The Aga Khan Park and Aga Khan Museum are located on 77 Wynford Drive. It is a short 15 minute walk, from the Ontario Science Centre which is located on 770 Don Mills Road. The Museum offers underground and overground parking for a flat fee of $10.00.
“A Muslim must play an active role in helping his family and the brotherhood of believers. The object is not to achieve status, wealth and power, but to contribute to society’s overall development. This implies moral responsibility to help the weaker, less fortunate members.” — His Highness the Aga Khan, Toronto, May 14, 1987. 
A new Moon occurs when all of the Sun’s light is reflected away from Earth, and the side of the Moon facing Earth is barely visible, as illustrated in the above photo. Sometimes the dark face of the Moon catches Earth’s reflected glow and returns that light. The phenomenon is called earthshine. This Astronaut Photograph was taken on July 31, 2011, on board the International Space Station and is provided by the ISS Crew Earth Observations Facility and the Earth Science and Remote Sensing Unit, Johnson Space Center.
The festival of Eid, also known as Bairam or Eid Ramadan is one of the most joyous days in the Islamic calendar. It is an occasion for celebration and rejoicing for Allah’s Bounty upon mankind for His revelation of the Holy Qur’an during the month of Ramadan. It is also a time for individuals to express their gratitude to Allah for having given them the strength, courage and resilience to complete the fast, and thus fulfilling the duty enjoined upon them by Allah.
On this joyous occasion, we convey our heartiest felicitations and Eid Mubarak to all our readers as well as Muslims around the world, with the fervent hope and prayer that peace and harmony should prevail over many areas of the Muslim world afflicted by horrible conflicts, which are resulting in the loss of lives and contributing to unbearable hardships and struggles. The Islamic ethic of forgiveness, generosity, and peaceful co-existence and unity through dialogue are keys by which conflicts can be resolved, whereby every Muslim can aspire for a life of material and spiritual well-being and happiness.
The excerpts produced in this post from the Holy Qur’an and the hadith as well as from the farmans, writings and speeches of Hazrat Ali (a.s.) and Mawlana Hazar Imam (His Highness the Aga Khan) are foundation blocks for building harmonious societies around the world. The acts of charity and generosity mentioned in the quotes will facilitate those who are underprivileged to manage their own destinies, thereby leading them to a life of dignity, befitting Allah’s greatest creation.
PROFOUND TEACHINGS OF ISLAM
Conceptual image for the holy month of Ramadan and Eid al Fitr. Photo: Istockphoto
“It is not righteousness that you turn your faces towards the East and the West, but righteous is the one who believes in Allah and the Last Day, and the angels and the Books and the prophets, and gives away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and to those who ask and set slaves free.” — Holy Qur’an, 2:177
“And whatever good you may spend on others is for your own good, provided that you spend only out of a longing for God’s countenance.” — Holy Qur’an, 2:272
“You will not enter paradise till you believe, and you will not believe till you love one another. Let me guide you to something by doing which you will love one another: Salute and sundry among you.” — Tradition of the Prophet Muhammad (s.a.s.)
“A great river is not made turbid by a stone. A religious man who takes to heart an injury is as yet, but shallow water. If any misfortune befalls you, bear with it, that by forgiving others you may yourself obtain pardon. O my brother! seeing that we are at last to return to earth, let us humble ourselves in ashes before we are changed into dust.” — Hazrat Bibi Fatima (a.s.). 
“…As the world gets smaller, it is fundamental that people should work together and not against each other, and try to be a little more generous than you have been in the past. If people have made mistakes, forgive them their mistakes. If people have harmed you, forget and forgive. Do not hold grudges. Do not turn around and say, ‘he hurt me yesterday, so I will hurt him today’. This is not the spirit of Islam…” His Highness the Aga Khan, Farman Mubarak, Mumbai, 1969, Precious Gems.
“…when you are studying the Qur’an, when you are studying the history of Imams, when you are studying the history of pre-Islamic Arabia, I would like you to take from this history that which will help you to live within the spirit of Islam. This means to live honestly, to live purely, to know that you are brothers and sisters, to be available at all times when one or the other needs help, to be generous, to be honest. These are the qualities which you can trace throughout Qur’an-e Shariff, throughout the life of the Prophet, throughout the lives of the Imams. And this is something which I would like you to follow, not only in letter but also in spirit, because it is this spirit which cannot be changed, and which I would like my spiritual children to understand fully…” Farman Mubarak, His Highness the Aga Khan, Karachi, November 29, 1964. 
“There are those who enter the world in such poverty that they are deprived of both the means and the motivation to improve their lot. Unless these unfortunate ones can be touched with the spark which ignites the spirit of individual enterprise and determination, they will only sink back into renewed apathy, degradation and despair. It is for us, who are more fortunate, to provide that spark.” — His Highness the Aga Khan, speech, Housing and Development, Mumbai, January 17, 1983.