Simerg is an independent initiative dedicated to Ismaili Muslims, the Aga Khan — their Hereditary Imam — and the Ismaili Imamat, and Islam in general through literary readings, photo essays and artistic expressions
Established in 2018 by His Late Highness Prince Karim Aga Khan IV and his brother, Prince Amyn Aga Khan, the Aga Khan Music Awards (AKMA), held every three years, are under the governance of an Advisory Council, which is co-chaired by the 50th Hereditary Imam of the Ismaili Muslims, Mawlana Hazar Imam, His Highness Prince Rahim Aga Khan, and his uncle, Prince Amyn Aga Khan.
Please click on the image for the winners of the 2025 Aga Khan Music Awards.
The photograph captures Mawlana Shah Karim, His Late Highness Aga Khan IV, with his brother, Prince Amyn, and Isabel Mota, President of the Calouste Gulbenkian Foundation (left), and Raul Moreira, Head of Philately at CTT (right). They are holding signed first-day covers of the commemorative stamp to celebrate the 2019 Aga Khan Music Awards. The stamps were unveiled on March 29, 2019, by Francisco Lacerda, the CEO of CTT (Portugal Post). Photograph: The Ismaili / Akbar Hakim.
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2022: MUSCAT, OMAN
Prince Amyn Aga Khan, younger brother of His Late Highness Aga Khan IV, and His Highness Sayyid Bilarab, preside over the presentation of the 2022 Aga Khan Music Awards in Muscat, Oman, October 30, 2022. Photograph: Akbar Hakim / AKDN.
2025: LONDON, ENGLAND
For the first time, the 2025 Aga Khan Music Awards are teaming up with the EFG London Jazz Festival and Southbank Centre to bring an extraordinary programme of concerts, collaborations, and award celebrations to the UK. This unique partnership is a testament to AKMA’s unwavering vision of excellence in world traditions.
For programming details over four days, November 20-23, 2025, please visit the EFG London Jazz Festival website and scroll down for more information and tickets.
The first day’s program on November 20, with two performances at 1 pm and 9 pm London time, will be held at the Ismaili Centre, London, and will be transmitted live on The Ismaili TV.
Viewers worldwide will be able to watch the live coverage as follows:
1 pm and 9 pm (London)
5am and 1pm (Vancouver);
7am and 3pm (Houston);
8am and 4pm (Toronto);
2pm and 10pm (Paris);
4pm (Nairobi); and
6pm (Karachi).
The winners will be celebrated on November 21 and 22, at London’s Southbank Centre, in an awards ceremony forming part of the four-day festival.
Date posted: November 19, 2025.
Note: A version of this post appears on Barakah, our sister website dedicated to His Highness the Aga Khan.
The Ismaili Center in Houston was inaugurated on November 6, 2025, by His Highness Prince Rahim Aga Khan, the 50th Hereditary Imam of the Shia Imami Ismaili Muslims, and John Whitmire, the Mayor of Houston. The Center, a beacon of beauty and elegance, is a sight to behold.
Like six other Ismaili Centers worldwide, it is adorned with stunning works of art, tastefully mounted on walls or placed on the floor. One large, lovely piece, titled Nocturnal Journey, on the 3rd floor, is a masterpiece that takes your breath away when you hear the story behind it.
Formed from a staggering four million beads, each meticulously embroidered by hand onto a textile substrate, the composition is a testament to the dedication and craftsmanship of the Egyptian-British artist Ahmed Moustafa and the twenty Ismaili women from the Ismaili Helping Society (IHS) in Mumbai, India. The artwork is based on a calligraphic painting produced by Moustafa in 1984, titled Nocturnal Journey, which commemorates the text of the first verse of Surah al-Isrāʾ (Chapter 17, The Night Journey) of the Holy Qur’an. This work, along with several others that form part of the Ismaili Center’s permanent art collection, is featured in a special piece on our sister website Simergphotos.
The Ismaili Center, Houston, depicted in an artwork (top), features a large embroidery with 4 million beads on its 3rd floor. It is one of many pieces of art at the newly inaugurated Center. Please click on the image for more pictures and stories of the Center’s permanent art collection.
Date posted: November 15, 2025.
Featured photo at the top of the post: Visitors attending the inauguration ceremony of the Ismaili Center in Houston get an introduction to the artwork, “Nocturnal Journey.”
On June 9, 2025, the Aga Khan Award for Architecture (AKAA) announced 19 shortlisted projects for the 2025 Award cycle, a selection made with utmost care and expertise by an independent Master Jury, which meticulously reviewed 369 projects nominated for the 16th Award Cycle (2023-2025). Established by Mawlana Shah Karim, His Late Highness Prince Karim Aga Khan IV, the 49th Hereditary Imam of the Ismaili Muslims, in 1977, the Award identifies and encourages building concepts that successfully address the needs and aspirations of communities in which Muslims have a significant presence.
Flashback: Mawlana Shah Karim, His Late Highness Aga Khan IV, arrives for the inaugural ceremony of the Aga Khan Award for Architecture held on October 23. 1980, in Lahore, Pakistan. Photograph: AKDN / Christopher Little.
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Mawlana Shah Karim, His Late Highness Aga Khan IV, delivering his speech at the Aga Khan Award for Architecture ceremony, Kazan, Tatarstan, September 13, 2019. This was the last Award ceremony he attended in person. In 2022, at the Award Ceremony and seminars held in Muscat, Oman, he was represented by his brother, Prince Amyn and his children, Princess Zahra and Prince Hussain. Photograph: AKDN. Please read speech HERE.
Since its launch 48 years ago, with the first award ceremony taking place in Lahore, Pakistan, on October 23, 1980, 128 projects have received the award, and nearly 10,000 building projects have been documented. The AKAA’s selection process emphasizes architecture that not only provides for people’s physical, social and economic needs, but that also stimulates and responds to their cultural aspirations.
Majara Complex and Community Redevelopment, Hormuz Island, Iran. Please click on the image for the Cairo Scene article.
Salma Ashrat Thabit, writing for Cairo Scene, says that “the 2025 Aga Khan Award for Architecture shortlist is here, and the Middle East is in the spotlight. From Egypt’s revived markets to Iran’s vibrant domes, these standout projects offer fresh visions of culture and community.” Please read Salma’s piece Cairo Scene: Middle Eastern Marvels.
A collage of 19 projects shortlisted for the 2025 Aga Khan Award for Architecture. Please click on the image for overviews and descriptions of the projects on the AKDN website.
The AKDN website provides a comprehensive overview with links to detailed descriptions of the 19 shortlisted projects from Bangladesh to China to Kenya to Türkiye to the United Arab Emirates. Please click Aga Khan Award for Architecture 2025 shortlist.
Editor’s note: As children, we have created some stunning works of art and written beautiful essays that we might have long forgotten. However, for our parents, these creations are not just objects, but the threads that weave our family memories, preserving our childhood in their hearts. A model of Hasanabad, a 3-month labour of love and creativity by Sarah and Sophia Ladha some 14 years ago, remains a cherished part of the Ladha family home in Toronto. It stands as a testament to the role of childhood creations in preserving our family memories, even as the two girls embark on their journeys in distant cities. We present their story, celebrating the enduring connection that childhood creations bring to our families.
If there is an iconic piece of art or object related to Ismaili Muslim culture that your children made years ago and remains part of your family’s proudest moment, we would like to hear about it. The Ladha sisters have set an excellent example with their inspiring project, and we encourage you to follow in their footsteps. Write to mmerchant@simerg.com and be part of this inspiring initiative. Simerg and its sister websites Barakah and Simergphotos are independent platforms, committed to encouraging the pursuit of knowledge in all areas of Ismaili history, art and culture, the Divine Institution of Imamat and His Highness the Aga Khan.
The Hasanabad Model
Hasanabad Model, 29″ x 19″, by Sarah and Sophia Ladha. Photograph: Murad Ladha family collection.
We were inspired to create the Hasanabad model after a profoundly personal visit to Hasanabad and its grounds, which include a Jamatkhana and a housing complex in Mumbai in 2011. This trip was particularly meaningful to us because Hasanabad is where my dad, Dr. Murad Ladha, spent his formative years as one of five children of Amina Ladha and Moledina Ladha. Experiencing its breathtaking architecture up close and learning about its historical significance left a lasting impression on us.
Hasanabad, more than just an architectural marvel, is a place of profound historical significance. It is the final resting place of the 46th Ismaili Imam, Mawlana Hasan Ali Shah, who in 1846, journeyed from Iran to Mumbai, establishing the Seat of Imamat in India after centuries in Persia.
Inspired by the grandeur of the Taj Mahal, Hasanabad’s design features intricate detailing, majestic domes, and perfect symmetry, making it a remarkable landmark and the only Ismaili historical site in India. Inside the Hasanabad Dargah — where Imam Hasan Ali Shah (Aga Khan I) is buried — there is intricate Islamic art decorating the interior of the kuba (the dome). However, due to architectural limitations and lighting, visitors do not readily see or appreciate this artwork. To address this, the fountain in the model was intentionally designed to help reflect and highlight the variety of Islamic artistic elements within the Dargah. This allows members of the Jamat, especially those unable to visit in person, to engage with and appreciate the spiritual and artistic heritage embodied in the structure.
Moved by its historical and cultural significance, we dedicated three months to meticulously crafting our 29″ x 19″ model, striving to capture every detail. Using materials like clay, styrofoam spheres, beads, and pastels, we sought to bring the essence of Hasanabad to life.
Members of the Jamat view the model of Hasanabad created by sisters Sophia and Sarah Ladha. Photo: Murad Ladha family collection.
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The fountain featured in front of historic Hasanabad is not part of the building but was created by Sarah and Sophia Ladha to depict some of the artistic work in the dome inside the building. Photograph: Murad Ladha family collection.
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Hasanabad Gallery, accompanying the model exhibit. Photograph: Murad Ladha family collection.
The Ismaili Art and Cultural Committee recognized our model for its craftsmanship, attention to detail, and the story behind it. They appreciated how it highlighted Hasanabad’s architectural beauty and helped share its rich history with others. We displayed the model in Etobicoke Jamatkhana, along with a PowerPoint presentation explaining the the significance of historic Hasanabad to the Jamat. Subsequently, the model was displayed at the Toronto’s International Centre, during a large Navroz gathering of the Greater Toronto Area Jamats. This allowed even more members to experience and connect with this unique representation of Ismaili heritage. Today, the model is a treasured object in our parents’ home in Toronto, and we hope that other children, who have created interesting art work related to Ismaili culture and history will come forward and share their projects through this website.
Featured photo at the top of the post: Sophia and Sarah with their parents, Mr. and Mrs. Murad Ladha, during the Hasanabad model exhibit at Etobicoke Jamatkhana.
Date posted: June 8, 2025. Last updated: September 24, 2025.
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ABOUT THE ARTISTS
Sisters Dr. Sophia (left) and Sarah Ladha.
Dr. Sophia Ladha is a dedicated optometrist who recently completed her Doctor of Optometry degree at Western University of Health Sciences. She also holds a Bachelor of Science in Optometry from City University in the United Kingdom. Dr. Ladha is passionate about providing patient-centered eye care, combining clinical expertise with a compassionate approach. Outside of the clinic, she enjoys exploring Islamic art and calligraphy, finding harmony between scientific precision and creative expression.
Sarah Ladha is a medical student currently studying in Pennsylvania. Outside of medicine, she has a deep passion for architecture and design. She is fascinated by how structure, form, and function converge to create spaces that are not only visually striking but also purposeful. Sarah draws inspiration from the stories behind buildings — the history, culture, and intention that shape their design. Exploring these elements allows her to see architecture not just as construction, but as a form of living art.
We welcome your feedback. Please click LEAVE A COMMENT. If you are unable to post your comment, please email it to mmerchant@simerg.com. Simerg, an independent platform, has published over 2,000 pieces on all aspects of Ismaili and Islamic history, culture and thought since its launch in 2009. Please see our Table of Contents in 2 parts — 2009-2019 and 2020-Current. Please visit Simerg’s sister websites, Barakah, which is dedicated to His Highness the Aga Khan, and Simergphotos that features photo essays on history, culture and travel. Follow the publisher/editor Malik Merchant on @Facebook, @X and @LinkedIn
“I urge you to imagine the loneliness of being unseen, the despair of being unheard, and the pain of being forgotten. Now imagine that world being yours. If you can’t walk in our shoes, try to walk beside us. Offer a hand, a voice, or even just a moment of empathy….The “Straight Path” requires all strands of society to come together to care for society’s most vulnerable” — Ghulam Baig, CEO, Gilgit-Baltistan Goodwill Movement
The concept of the “Straight Path” (Sirat-Al Mustaqeem) represents a journey guided by justice, compassion, and equity — principles that urge us to care for society’s most vulnerable. This path transcends spiritual growth, calling for a community where everyone is uplifted and included. The Ismaili Imamate’s focus on social work and community development through Jamati Institutions and the Agencies of the Aga Khan Development Network consistently reminds murids of these values.
Yet, in the rush of modern life, we often lose sight of those left behind: the elderly, the disabled, and the sick — the most vulnerable among us. While many indulge in comfort, countless others struggle in silence.
A Global and Local Perspective on Suffering
When we think of suffering, images of famine, poverty, or war often come to mind — realities associated with regions like Africa. Yet suffering also exists in less visible forms. One of these is the struggle for inclusion. In Gilgit-Baltistan, particularly in areas like Hunza and Yasin, disabled individuals live on the margins, yearning for equal rights and opportunities. Their pleas for dignity, inclusion, and opportunity are often drowned out by societal indifference.
During my time at a community college, the COVID-19 pandemic offered space to reflect on societal norms, especially regarding disability in Gilgit-Baltistan. While organizations like Aga Khan Focus for Habitat, KADO, and other local disability-focused groups have made progress, these efforts remain limited compared to the inclusivity and accessibility seen in more developed regions.
Through my organization, the Gilgit-Baltistan Goodwill Movement (GBGM), we are addressing these challenges. Guided by the values of justice, compassion, and equity, GBGM strives to improve the lives of disabled individuals through initiatives such as:
Vocational and Life Skills Training: Free programs equip individuals with tools for independent living.
Assistive Devices: Wheelchairs, hearing aids, and other essential devices improve mobility and quality of life.
Healthcare Support: Free medicines and personalized healthcare services are provided to those in need.
Financial Aid: Economic challenges are alleviated with support for essentials like food and shelter.
Advocacy and Awareness: Campaigns and outreach efforts aim to eliminate stigmas and foster acceptance.
Our website, www.gbgoodwillmovement.com, showcases stories of resilience and transformation, demonstrating the profound impact of these initiatives.
Stories of Change
One of our beneficiaries shared:
“As a disabled woman, I had limited opportunities within my community. The Goodwill Movement not only supported me but also empowered other women, fostering gender inclusion in society. Today, I help others as a teacher in an additional support needs school in Gilgit.”
Another student remarked:
“I learned from Goodwill and now apply these skills at KIU Gilgit. Thank you, Goodwill Movement. I had no other options, but your one-on-one support five days a week changed my life.”
These testimonials highlight that disabled individuals are often excluded from active participation in Gilgit’s culture but can thrive with the right support.
Challenges Persist
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Despite significant strides, challenges remain:
Infrastructure: Public spaces often lack accessibility.
Barriers to Mobility: Ramps, elevators, and accessible transportation are scarce.
Educational Gaps: Inclusive education resources are insufficient.
Healthcare Access: Affordable, quality healthcare is often out of reach.
Social Stigma: Deep-seated prejudices continue to marginalize disabled individuals.
These obstacles, while significant, are not insurmountable. Addressing them requires collective action and a commitment to compassion, justice, and equity.
Working for the Disabled Jamati Members
While the GB Goodwill Movement maintains impartiality regarding religion and gender, most of our students have been from the Ismaili Jamat in regions such as Hunza, Ghizer, Yasin, Chilas, and various villages across Gilgit.
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SUPPORT AND APPRECIATION FOR GHULAM BAIG AND HIS GILGIT-BALTISTAN GOODWILL MOVEMENT
The following is an excerpt from Lyn Patterson, Ghulam Baig’s Mathematics Teacher at Ashton — formerly Ashcraig — Secondary School, Glasgow, Scotland:
From early on in his secondary school career Muhammad impressed me with his determination to overcome the challenges presented by his disability (cerebral palsy) and to succeed as far as possible in his studies. His willingness to work hard was clear from a young age and increased even more as he matured. He developed a real understanding of the barriers to learning experienced by students with a range of disabilities. His fellow students in Ashcraig included young people with conditions such as Muscular Dystrophy, Spina Bifida, visual and hearing impairments, and autism spectrum disorders. Muhammad always displayed an interest in classmates and an empathy towards them. It therefore does not surprise me to see that he has now founded the GBGM devoted to improving the lives of disabled people. Muhammad demonstrated a clear commitment to equality and diversity issues, speaking passionately about such topics.
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The following is an excerpt from the Dhanani Family of the USA, with family members supporting the initiative living in Georgia, California, and Texas:
We have known GBGM’s leadership for over three years and have financially facilitated some of their activities in support of their mission. During this period, we have found the leadership to be very conscientious in executing their duties and accomplishing GBGM’s goals. We are really impressed with their desire to raise awareness about the challenges faced by the DA population, especially in the GB area. They have worked hard to lobby the federal, state and local governments in Pakistan in support of their DA activities. We were fortunate to have met some of their leadership and staff during our visit to GB in September 2022. The visit provided further evidence of their commitment to DA population and reaffirmed our own desire to continue to work with them for a foreseeable future.
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The following is a message from the Government of Gilgit-Baltistan:
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A Call to Action
Returning to the West, I hoped my experiences in the social care sector would inspire support for the disabled community within the Jamat. While responses have been minimal, the Dhanani Family of the USA has been a notable exception, providing instrumental support for many of our initiatives. In April 2025, GBGM has an exciting project lined up. With the Dhanani family members, we will do a face-to-face project to contribute to the disability community in parts of Gojal, Upper Hunza, Yasin, and Ghizer.
To the readers, I urge you to imagine the loneliness of being unseen, the despair of being unheard, and the pain of being forgotten. Now imagine that world being yours. If you can’t walk in our shoes, at least try to walk beside us. Offer a hand, a voice, or even just a moment of empathy. Whether through financial contributions, volunteering, or spreading awareness, your support can make a tangible difference.
Building an Inclusive Society
The “Straight Path” requires all strands of society to come together, each contributing unique skills and perspectives. Just as a plumber and a surgeon serve different roles, we all have a part to play in building a more inclusive world. Let us follow this path to ensure that no voice goes unheard, no individual unseen, and no life unlived to its fullest potential.
About the author: Ghulam Muhammad Baig, originally from the Hunza Valley in Northern Pakistan’s Gilgit-Baltistan region, received primary and secondary schooling in the UK with his parent’s support. He completed his university studies with an honours degree in Politics and International Relations from the University of Strathclyde in Glasgow, Scotland. Being disabled himself with Cerebral palsy, Ghulam was deeply moved by the plight of the disabled community in his home region, especially during COVID-19 pandemic. They were grappling with severe challenges, including a lack of basic facilities such as healthcare, education, and employment. This realization fueled his lifelong commitment to work for the Disabled or Differently Abled Community of Gilgit-Baltistan. He created the Gilgit-Baltistan Goodwill Movement (GBGM), of which he is the CEO.
Despite the closure of educational institutions during the first year of the pandemic, Ghulam remained proactive on social media. His efforts led to the formation of a large team of volunteers, including prominent disabled activists of Gilgit-Baltistan, such as Sehrish Kanwal Farhan Baig, Abrar Ahmed, Mumtaz Ali, Abdul Hakeem, Mustafa Kamal, Najeeba, Khushan Bano, and Ali Ahmed.
Recognizing the disparity in opportunities available to others in similar circumstances, Ghulam passionately advocates for the rights and well-being of persons with disabilities in Pakistan’s Gilgit-Baltistan region. With the support of his team, he is using his education and experience to improve the lives of disabled individuals in his home region.
Our sister website, Barakah.com, established independently in 2017, is a treasure trove of information dedicated to Mawlana Hazar Imam, His Highness the Aga Khan, the 49th Hereditary Imam of the Shia Ismaili Muslims and direct descendant of the Prophet Muhammad (peace be upon him and his family).
Barakah logo
The word Barakah is inspired by the Arabic root b-r-k; its most fundamental meaning is ‘Blessing’, conferred by the Divine upon humankind.
You’ll find informative articles there, including the latest pieces on the Aga Khan’s sister, Princess Yasmin, and her incredible commitment over the past 40 years to eradicating Alzheimer’s, and a tribute to the late Indian Prime Minister Manmohan Singh, who received the Aga Khan on numerous occasions during his visits to India. We assure you that visiting Barakah will be not only informative but also enjoyable, strengthening your connection to the work of the Ismaili Imam through the Aga Khan Development Network, which is dedicated to improving the quality of life of those in need, mainly in Africa and Asia, irrespective of their origin, faith, or gender.
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Princess Yasmin Aga Khan addresses a Gala event to raise funds for Alzheimer’s Association and Late Indian Prime Minister Manmohan Singh (d. December 27, 2024) receives His Highness the Aga Khan in 2013. Please click on image for link to these and other stories on Barakah.com
It will be of particular interest for Canadians to note that aside from the beautiful Ismaili Centres in Toronto and Vancouver, the Aga Khan has created a lovely museum in Toronto, the Aga Khan Museum, the first such museum in North America dedicated to Islamic Art and Culture, and the Aga Khan Garden, which is a gift to the University of Alberta and is part of the University’s magnificent Botanic Gardens in Parkland County near Edmonton. American readers might note that Houston, Texas, will house a superb purpose-built Ismaili Center. There are more than 200,000 Ismailis in North America.
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Aga Khan Garden, University of Alberta Botanic Garden, Parkland County, Alberta. Photograph: Nurin Merchant/Simerg. For stories and photographs about the Garden and other travel narratives, please visit Simergphotos.
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The Ismaili Center Houston is under construction and is scheduled to be completed in late 2025. Image: Imara Houston Inc. /IPL via The Ismaili (the official website of the worldwide Ismaili community
Featured image at the top of post: Cover page of “Where Hope Takes Root” featuring selected speeches of His Highness the Aga Khan (see book review HERE), the logo of Barakah, and the Aga Khan addressing his subjects in the Pamir mountains of Gorno-Badakhshan Autonomous Province, Tajikistan, in 1995.
“The love of the Imam knows no physical boundaries. No mountain, no river, no desert, can stop the love of the Imam for his Jamat [community] worldwide” — Mawlana Hazar Imam, His Highness the Aga Khan, 49th Hereditary Imam of Ismaili Muslims (please watch video, below)
From Prophet Muhammad’s declaration at Ghadir-e-Khumm, after his farewell pilgrimage to Mecca, appointing his son-in-law Ali as his successor to the present 49th Hereditary Imam of the Ismailis, we invite our readers to watch the following video to learn about the Ismaili Imamat. Each Imam, from the past to the present, has been a Guiding Light to his followers, a source of inspiration and guidance through their changing times and circumstances. We present this video as two Aga Khan projects in Canada, the Aga Khan Museum and the Ismaili Centre in Toronto, are about to celebrate their tenth anniversary in mid-September. The most recent project, the beautiful Aga Khan Garden near Edmonton, is part of the University of Alberta Botanic Garden and will soon mark its 6th anniversary in mid-October.
Carpentry is traditionally considered a man’s job in Pakistan, but a few brave women are changing that mindset, from carving unique wooden utensils to building an entire house. In two short films, VOA and BBC Urdu Services spoke to several women who wanted to hammer home the point that not only are women integral to their community and the economy, they can also build things as well as men.
Video 1: Women Carpenters in Pakistan by VOA Urdu Service
“Carpentry is considered a man’s work in Pakistan and women are often discouraged from doing it. Wherever women go, they face issues that affect their honour, religion, culture, and social norms. However, when they step out and do something in order to take care of their family, then they realize that their honour, religion, culture and everything is still in place” — Excerpt from the video below, which has been reproduced from the VOA website. Bezhan Hamdard narrates the report in English.
The Institute of Ismaili Studies (IIS) in London, England, was established by Mawlana Hazar Imam, His Highness the Aga Khan, the 49th Hereditary Imam of the Ismaili Muslims, on December 13, 1977. For more than 45 years, the IIS has sought to promote scholarship and learning on Islam in historical and contemporary contexts and contributed to a better understanding of Islam’s relationship with other societies and faiths.
The Institute has also dedicated a significant amount of time and resources to studying the history of the Ismaili branch of Islam in all its aspects, including its intellectual, scientific, artistic and commercial activities. The Ismaili Imams ruled over vast territories such as the Fatimid Empire in North Africa and Egypt and the Nizari Ismaili state of Iran and Syria during the Alamut period. Under the Fatimid rule, the Ismailis created one of the world’s oldest learning seats, the Al-Azhar University in Cairo; today, the university is a major Sunni institution.
The IIS’s research and publications, led by both Ismaili and non-Ismaili scholars, have had a profound impact over the past 30 years. They have fundamentally reshaped the perception of Ismailis, who, for centuries, were primarily understood through the lens of works by medieval heresiographers and polemicists, who were generally hostile towards Shias and particularly the Ismailis.
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Mawlana Hazar Imam, His Highness the Aga Khan, met with leaders of the Ismailia Association and Ismaili scholars in April 1975 in Paris. A decision was taken at the world conference to establish the Institute of Ismaili Studies. Photo: Ilm magazine, October 1975.
Aside from research papers, scholarly publications and participation in essential conferences worldwide, the IIS has conducted significant programmes such as the Waezeen and Teacher Education Programme (WTEP), the advanced curriculum-planning programme with the University of London’s Institute of Education, the joint IIS-McGill University programme, the Graduate Programme in Islamic Studies and Islamic Humanities (GPISH), and the Secondary Teacher Education Programme (STEP). Some eight hundred individuals have graduated from IIS’s educational programmes since the Institute began receiving postgraduate students in 1980.
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Professor Zayn Kassam, the current director of the Institute of Ismaili Studies, presents the inaugural IIS Alumni Recognition Award to Professor Karim H. Karim during the IIS’s 2024 graduation ceremony, March 23, 2024, at the Ismaili Centre in London. Photograph: Farid Daya.
Several IIS alumni have made remarkable achievements in different parts of the world. On March 23, 2024, the IIS had its first ever Alumni Recognition Award at the Ismaili Centre in London, UK, during its 2024 graduation ceremony.
The Award celebrates those who have demonstrated a career of exceptional service and leadership. A panel of senior management and academics from the AKDN and IIS reviewed the nominations for the Award and selected Professsor Karim H. Karim as the recipient of the First Award based on the following primary criteria:
Professional or Academic Accomplishment: Achieved a high degree of prominence and leadership in their respective field, which may or may not be directly relevant to the work of the IIS.
Contributions to Community Service: Distinguished service to their professional or faith community.
Professor Zayn Kassam, the Institute’s current director, presented the inaugural Award to Professor Karim.
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Citation Honouring Karim H. Karim on Being the First Recipient of the IIS’s Alumni Recognition Award
Professor Karim H. Karim holding the first Alumni Recognition Award that was presented to him by the Institute of Ismaili Studies on March 23, 2024, at the Ismaili Centre London. The sculpture was designed by Mohammed Adra (AKDN Geneva) and is inspired by (Late) Karl Schlamminger’s Hepta Globe sculpture, which is placed at the entrance of the Aga Khan Centre in London. Photograph: The Institute of Ismaili Studies via Karim H. Karim.
The citation for the award read as follows:
“Professor Karim has an extensive record of over three decades of scholarship, service, and leadership. His designation as Chancellor’s Professor is the highest honour given by Carleton University for scholarship of outstanding merit with substantial international impact, research leadership and continued active participation in the development of research excellence. Professor Karim has a worldwide reputation as a leading scholar of media representations of Muslims and diasporic communications. He has had visiting appointments at Harvard, Aga Khan, and Simon Fraser universities. Professor Karim has delivered keynote addresses in several countries and his critically acclaimed publications are cited widely. He was the inaugural winner of the Robinson Book Prize and has received media coverage in six continents.
“Dr. Karim has served as Director of Carleton’s renowned School of Journalism and Communication and its Centre for the Study of Islam, respectively. He was also the Institute of Ismaili Studies’ first alumnus to lead it in a directorial capacity. He spearheaded founding initiatives on Accessibility to Digitized Collections and the Canadian Race Relations Foundation as a Senior Policy Officer in the Canadian Government, which endowed him with awards for exceptional public service and for fostering collaboration between ethno-religious communities.
“Karim has an extensive record of international service to academic, community, government, and civil society institutions, including Aga Khan University (Kenya) and Central Asian University; AKDN Higher Education Forum; Canadian Parliamentary Committees and government boards; and Ismaili community organizations (Kenya, USA, and Canada). He has also held an International Ismaili Studies Conference at Carleton University; founded a prize for research in Ismaili Studies’ understudied aspects; and has been a mentor and external Ph.D. examiner for IIS alumni.”
We take this opportunity to congratulate Professor Karim on his accomplishments over the past several decades and on receiving the First Alumni Recognition Award from the Institute of Ismaili Studies. We are proud to have published several of his pieces on our websites (follow the links below).
Below are excerpts from his acceptance speech upon receiving the IIS’s inaugural Alumni Recognition Award.
“Let the Truth Infuse Your Words”
Professor Karim H Karim delivering his remarks on March 23, 2024, at the Ismaili Centre in London upon being presented Inaugural Alumni Recognition from the Institute of Ismaili Studies. Photograph: Institute of Ismaili Studies via Karim H. Karim.
By KARIM H. HARIM March 23, 2024, Ismaili Centre, London
Bismillahir-Rahmanir-Rahim.
I would like to thank the Institute of Ismaili Studies for selecting me as the recipient of its inaugural Alumni Recognition Award. This is a profound honour, which takes me back 40 years when I was a student at the IIS. This beautiful building, the Ismaili Centre London, was under construction at that time.
Congratulations to all the GPISH and STEP students who have graduated today. You carry enormous potential and promise. Allow me to speak about an event in my life that underlined the long-term impact that an individual can have. I attended the funeral of Professor Amin Amershi, a mathematician, two weeks ago in Vancouver. He taught me one class as a guest lecturer in a religious class in Nairobi, when I was 12 years old. It was a singular experience that opened my mind and sparked my imagination because his explanations had the ring of truth. I have found it remarkable that I continue to think about his ideas some 55 years later. You, too, have the potential of a long-lasting impact that will span decades and range as far into the future as the 22nd century. Let the truth infuse your words.
As you may know, our tradition adopted the name “Ismaili” in the early 20th century. Prior to that it was called Da’wat al-Haqq — which means Invitation to Truth, Summons to Truth, or Mission of Truth. In India, the Pirs named it Satpanth — Path of Truth or the True Path. Our aspiration is to have truth manifest our worldview and actions. It underpins our ethical outlook.
We are thrown many challenges throughout our lives. We face success, failure, joy, and frustration. The organizations that we work for pressure us to get the job done and we are often tempted to take shortcuts in order to fulfill expectations. But this is where critical thinking, which you have discussed extensively in your studies, becomes pertinent. How does one balance the imperative to get the job done, on the one hand, and remain ethical, on the other? His Highness the Aga Khan, Mowlana Hazar Imam, instructed the community’s leaders at a gathering in the United States in 1986, that “we will ask the hard questions.” Fulfilling your tasks ethically is one of the hard issues that you will face constantly in your careers.
Let the truth infuse your words, your music, your art, and your actions as you go ahead to fulfill your potential and promise.
Date posted: April 17, 2024.
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Featured image at top of post: Professor Zayn Kassam, the current director of the Institute of Ismaili Studies, presents the inauguralIISAlumni Recognition Award to Professor Karim H. Karim during the IIS’s 2024 graduation ceremony, March 23, 2024, at the Ismaili Centre in London. Photograph: Farid Daya.
The following are links to articles by Karim H. Karim published in Simerg and its sister websites:
Conceived and created by Dr. Nurin Merchant, this Navroz greeting incorporates the rose and jasmine flowers which are extremely popular in Iran during the celebration of Navroz. The base of the picture shows shoots of wheat grass signifying robust evergreen health throughout the year.
Abstract: The auspicious occasion of Navroz generates immense happiness and makes our hearts jump with joy as we receive blessings from Mawlana Hazar Imam together with roji and Ab-e-Shifa and recite the traditionally Ginan Navroz na din Sohamna. This post includes two beautiful recitations of the Ginan by Shamshudin Bandali Haji (full Ginan) and Mumtaz Bhulji (selected verses) followed by an explanation by Sadruddin Hassam. In the Ginan, Sayyid Fatehali Shah relates the combined experience of the zahiri deedar (exoteric or physical glimpse or meeting) that he was granted by the 45th Ismaili Imam, Shah Khalilullah (peace be on him), and the inner joy of contentment and ecstasy that he experienced with the bestowal of Noorani (spiritual or esoteric) grace.
Navroz Ginan recitation by Shamshu Bandali Haji
Recitation of Navroz Ginan by Late Shamshudin Bandali Haji. In his opening remark, the reciter mistakenly attributes the Ginan to Pir Shamsh. The clarification about the composer is provided in the article below.
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Navroz Ginan recitation of selected verses by Mumtaz Bhulji
Recitation of selected verses of Navroz Ginan by Mumtaz Bhulji
An attempt is made in this article to give an interpretation of the devotional Ginan Navroz na din Sohamna, which is recited by Ismaili Jamats in many parts of the world on the occasion of the celebration of the Persian New Year which falls on March 21st. In this ginan the composer, Sayyid Fatehali Shah, relates the combined experience of the zahiri deedar (exoteric or physical glimpse or meeting) that he was granted by the 45th Ismaili Imam, Shah Khalilullah (peace be on him), and the inner joy of contentment and ecstasy that he experienced with the bestowal of Noorani (spiritual or esoteric) grace. At the same time, he gently persuades the mu’min (a believer) to always strive for esoteric understanding as well as to develop a lasting spiritual relationship with the Imam of the Time. It may be noted that in Shia Imami Ismaili theology each Imam is the bearer of the same Divine Light (Noor). The Divine Institution of Imamat has its origins in the first Shia Imam, Hazrat Ali (peace be on him), who was declared as the successor to Prophet Muhammad (may peace be upon him) at the famous historical event at Ghadir-e-Khumm.
As the composer has to narrate the exoteric experience as well as the ineffable esoteric relationship, the ginanic diction that he uses has to resort to the traditional and familiar imagery and symbolic expressions in order to convey his message. The words, the imagery and the symbolic expressions, however, blend beautifully in this ginan. This beauty, unfortunately, cannot be recreated in this prosaic interpretation. Nor can we go into the prosody of the ginan.
In this reading we shall first address a common held misunderstanding about the identity of the composer. We shall then make an attempt to describe the exoteric experience of the composer’s meeting with the Imam, as so wonderfully narrated in the ginan, and finally we shall examine and interpret some of the key words and expressions to convey the ineffable spiritual experience as well as the composer’s gentle persuasion to the mu’mins. One hopes that this brief reading will heighten the reader’s appreciation and understanding of this ginan.
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A clarification about the composer and the period of composition
The composition of this ginan is sometimes wrongly attributed to Pir Shams al-Din who lived more than four centuries before the actual composer of this ginan, Sayyid Fatehali Shah. This mistake may have arisen because of the pen-name he has used in the second line of the last verse which reads:
Bhane Shamsi tamme sambhro rookhi.
It was a normal practice for the composer to mention his own name in the concluding verses of the ginan. But Shamsi here does not refer to Pir Shams al-Din – rather it was the pen-name of Sayyid Fatehali Shah.
He, like a number of other Sayyids, who did the work of da’wa (propagation and teaching) in India, may have been a descendant of Pir Hassan Kabirdin. Sayyid Fatehali Shah himself preached among the communities in Sind. He eventually died there and was buried near Jerruk which is south of Hyderabad in Pakistan.
The first two lines in verse seven give us the clues as to the period when this ginan was composed as well as validate the real name of the composer. These lines read:
Eji gaddh Chakwa ne kille Shah Khalilullah ramme Tiyaan Fatehali ne mayya karine bolaawiyya
Shah Khalilullah here refers to the forty-fifth Ismaili Imam, whose Imamat was from 1780 to 1817 A.C. He lived in Iran in the town of Mahallat, which is located approximately 362 kilometers from Tehran. The town is situated on the slope of a mountain. Mahallat is also amongst the most ancient residential areas in Iran and was an important base of the Ismailis; hence the many references to the 46th and 47th Imams (Aga Khan I and II) as Aga Khan Mahallati. Sayyids and murids of the Imam from various parts used to come to Mahallat to pay their respects. This ginan is therefore fairly recent, having been composed either towards the end of eighteenth century or early in the nineteenth century.
It appears that like many other murids, Sayyid Fatehali Shah travelled from Sind to Iran to meet Hazrat Imam Shah Khalilullah.
On arriving in Mahallat on the day of Navroz, he learns that the Imam has gone to the woods on a hunting expedition. The Sayyid naturally feels disappointed that having come all the way, he did not have the opportunity for the deedar. This feeling of sadness is lamented in the first stanza of the ginan. Despite this, there is an undercurrent of inner hope at the prospect of having the deedar by the mercy of the Imam.
The pangs of separation from the beloved and the yearning for reunion are a recurrent theme in Ismaili ginans and also in Sufi mystical poetry. In this ginan, there is the lament of this separation, but in keeping with the traditional ginanic function, there is also gentle persuasion and hope of spiritual union.
We shall now examine how Sayyid Fatehali Shah relates his zaheri deedar of the Imam and how this blends with his esoteric experience.
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The meeting with the Imam of the Time in the woods and at the fort
In the following four verses (1, 2, 3 and 7), Sayyid Shamsi relates his quest for the Master which leads to his meeting with Imam Shah Khalilullah. The meetings (deedar) fulfilled his intense yearning.
Transliteration:
Eji Navroz na din sohamna, Shah Ali Qayam shikaar ramwa vann gaya, Sevak na mann thaya oodassi, Praan Ali charne rahiya…..1
Interpretive Translation and Explanation
On a beautiful day of Navroz, Imam-e-Zaman had gone to the woods to hunt. (I) His murid (disciple) became sad at heart (for missing my Master), as my soul was yearning to be at the feet of the Imam. (An expression of respect and – obedience to the Imam)….1
Navruz (Navroz – Gujrati variation) is a Persian word meaning ‘New Year’s Day’ (twenty-first March). This is the first day of spring, hence the day is beautiful (sohamna). Shah Ali Qayam refers to Imam-e-Zaman (Imam of the Time) because Noor-e-Imama is everpresent (qayam). Shikaar ramwa gaya means ‘went hunting’ and vann means ‘woods.’ Sevak is ‘one who is ready to serve or obey,’ in this case a ‘disciple’ or a ‘murid.’ Praan means ‘inner life’ or ‘soul.’
VERSE 2
Transliteration
Eji Shah Qayam preete jo chint baandhi Nar ne preete amme vann gaya Eva vann sohamna Nar Qayam ditha, Dela dai devanta rahiya …..2
Interpretive Translation and Explanation
Impatient because of my ardent and deep loving desire to meet the Imam, I also went into the woods, which in the presence of the Imam unfolded like heavenly gates looking angelically beautiful….2
The expression preete jo chint baandhi literally means ‘with love when (one) focuses on the remembrance (dhikr).’ Dela dai devanta rahiya is an idiomatic expression implying ‘the unveiling of angelic (devanta) beauty with the opening of gates (dela).’ When the murid (devotee) searches inwards for the murshid (master), spiritual insight keeps on unveiling the gates with ever-increasing beauty.
VERSE 3
Transliteration
Eji bhalu thayu Saahebe soomat aali, Shah Ali Qayam saathe ramwa amme vann gaya. Anant aasha poori amaari Shah dil bhaave gamya….3
Interpretive Translation and Explanation
It was a blessing that the Master inspired in me the wisdom so that I went into the woods. My intense yearning was fulfilled because true bliss had blossomed in my heart…..3
Saahebe soomat aali means ‘the Master inspired in me the wisdom.’ Anant asha poori amaari means ‘my intense yearning (for deedar, both zahiri and batini) was fulfilled.’
VERSE 7
Transliteration
Eji gaddh Chakwa ne kille Shah Khalilullah ramme, Tiyaan Fatehaline mayya kari ne bolaawiya, Anant aasha poori amaari Neet Ali Noore oothiya….7
Interpretive Translation and Explanation
Shah Khalilullah, pleasantly relaxing at the fortress in Chakwa, graciously summoned me (Fatehali) in his presence; then with the constant overflowing of His Noor, fulfilled my many ardent wishes (for spiritual growth)….7
The expression Neet Ali Noore oothiya implies ‘the mystical experience of the overflowing of the Noorani Deedar of Ali (The Imam Eternal) which was granted (to him).’
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The inner search and experience
In the remaining four verses (4, 5, 6 and 8 ) of the ginan, Sayyid Shamsi, touches upon his own inner yearnings and gently persuades the listener to seek out the spiritual vision through the love and grace of the spiritual lord.
VERSE 4
Transliteration
Eji hette Alisu hirakh baandho, Avichal ranga Sahebse girahiya, Evi chint baandhi Nar Qayam saathe, Sat bhandaar motiye bhariya….4
Interpretive Translation and Explanation
Be joyfully bound in the love of Ali And attain the unfading spiritual color (the state of bliss) from the Master; When my mind was bound to the Ever-Living Lord in contemplation Reality adorned (the Soul) with priceless treasure of (Noorani) pearls….4
Avichal ranga Sahebse girahiya means ‘the permanent state of bliss from the Lord’ and refers to the nafs-i-mutmainna or ‘the contented self’ (Holy Qur’an, 89:27). It is a state of mind which is serene because the self has understood the Reality. The verse of the Holy Qur’an reads: But ah! thou soul at peace! (translated M. Pickthall).
VERSE 5
Transliteration
Eji amme Saheb saathe sahel kidha, Riddh siddhaj paamiya, Ek mann ginan je saambhre Aa jeev tena odhariya….5
Interpretive Translation and Explanation
I (Fatehali) relished the spiritual journey with the Master (the Imam), and (as a result) I was blessed with spiritual elevation and gnosis (spiritual insight). He who listens to the Ginans attentively (and strives for the contemplative knowledge), his soul finds the path to salvation….5
Here the Sayyid implies that a mu’min should strive for the batini deedar (spiritual reality of the Imam). One may achieve this with the blessing of the Imam.
VERSE 6
Transliteration
Eji jeev jiyaare joogat paame, Praan popey ramm rahiya, Agar chandan prem rasiya, Hette hans sarowar zeeliya…..6
Interpretive Translation and Explanation
When the self understands reality, the soul blends beautifully like a flower and experiences musk and sandalwood-like fragrance. The self floats in ecstasy of love as a swan swims in a lake….6
This verse contains symbolic expressions and imagery to convey the ineffable serenity and the inner joy of the fortunate one who has been graced with the the batini (esoteric) experience. The life of such a person becomes beautiful like a flower.
The fragrance of musk (agar) and sandalwood (chandan) symbolizes good behavior of the gifted one through speech and good deeds.
The swan (hans) represents the soul that is pure. Through esoteric and ecstatic experiences it remains liberated and is in abiding love for the beloved.
VERSE 8
Transliteration
Eji bhai re moman tamey bhaave araadho, Bhane Shamsi tamey saambhro rookhi, Saaheb na goon nahi wisaare, Tena praan nahi thashe dookhi….8
Interpretive Translation and Explanation
O momin brothers! With deep affection remember the Lord. Take heed and listen to what Shamsi says: “They who do not forget the batin of the Imam (realizable through Imam’s grace), their souls will never ever be miserable or unhappy”…..8
Sayyid Shamsi gently reminds his momin brothers (rookhi) always to remember the Lord with affection. Here, rookhi is probably the intimate form of the word rikhisar which is used in the ginans to refer to mu’min brothers. The word has been used thus to rhyme with the last word of the stanza dookhi (miserable).
The last two lines are to remind us not to forget the batin of the Imam but to strive towards it through regular prayers. Those who carry out these responsibilities with dedication and devotion can never be unhappy whatever the worldly life might impose upon them. Thus the souls of the true mu’mins will always be at peace within themselves, knowing that they are under the protection and guidance of a living manifest Imam.
“Remember the Day when we will summon all human beings with their Imam. …” – The Holy Qur’an 17:71
From the above discourse, we can see why the ginan is appropriate for the occasion of Navroz, which marks the commencement of a new year. The glorious transformation of nature in spring reminds us of the creative power of Allah, who continually showers His bounties for us. Thus, the festival of Navroz should effect a spiritual renewal in each one of us. It should inspire greater love for Imam-e-Zaman as is enjoined upon us by Allah and our beloved Prophet Muhammad (may peace be upon him).
This Navroz ginan by Sayyid Fatehali Shah reminds us of our spiritual obligations for continuous search for enlightenment through the Ta’alim (teachings and guidance) of the Imam of the time.
Date posted: March 19, 2020. Last updated: March 20, 2024 (reformatting.)
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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.
The piece on Navroz included this post has been adapted by Simerg from the original article, “Eji Navroz Na Din Sohamna – An Interpretation,” by Sadrudin K. Hassam, which appeared in Ilm, Volume 9, Number 2, (March 1985).
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