Passings: Izzat Muneyb remembered through her poetic reflections on Prophet Muhammad, the Prophet’s Mosque in Madinah and the London Ismaili Centre

IZZAT MUNEYB
(d. May 2017)

(NOTE: You may submit a condolence note/prayer by clicking on COMMENTS box above left, beside title. Thank you, ed.).

It is with great sadness that we announce the passing of Izzat Muneyb on May 20th in London, England, at the age of 75. Izzat was buried at the Ismaili cemetery at Brookwood in Surrey immediately following a funeral ceremony on Saturday, May 27th, 2017, at 10:45 a.m. that took place at the West London Jamatkhana. We convey our heartfelt condolences to Izzat’s surviving sisters Zarin and Gulzar and their families, as well as all who knew her in the U.K. and many other parts of the world. We pray for the eternal peace and rest of Izzat’s soul.

Izzat Muneyb was raised in Kenya and then pursued her further studies in the UK where she obtained an Honours degree in English from Birmingham University, a Post-Graduate Certificate in Education from Kings College, London and a Masters in Curriculum Studies from London University, England. She had a varied career, working in the fields of education, health, commerce and public order. She served on various Ismaili community institutions, including the Shia Imami Ismaili Tariqah Board, Mombasa, His Highness the Aga Khan Provincial Tribunal and His Highness Aga Khan Education Board in Nairobi. As an Education Board member, she originated the concept of, and edited, the Commemorative Issue 1977-78, to celebrate sixty years of Ismaili education in Kenya. From 1983–1994, she worked at the Institute of Ismaili Studies in London as a Member of the Education Unit and contributed to the Ta’lim Curriculum which is used throughout the Ismaili world to impart religious education  Over the last few years, she focused on her own creative writing in London.

Izzat contributed numerous pieces for this website, and we are pleased to re-publish her thoughtful reflections on the Prophet Muhammad (s.a.s.), the Prophet’s mosque in Madinah and the first purpose built Ismaili Centre and Jamatkhana in the Western World that is located in London.

WE  WELCOME READERS’ TRIBUTES IN MEMORY OF IZZAT MUNEYB

We invite your tributes and messages of condolences in memory of Izzat Muneyb. You may do that by clicking on Leave a comment (that is also shown at left of the title of this post, at top). Should you run into issues while submitting your comment, then please send it via email to simerg@aol.com, Subject: Izzat Muneyb.

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1. IN PRAISE OF PROPHET MUHAMMAD
(May Peace Be Upon Him)

By Izzat Muneyb

Author’s note: This song introduces us to some of the titles by which Prophet Muhammad came to be known. They are: ‘Ahmad’, ‘Mustafa’, ‘Rahmatan li’l-‘aalameen and ‘King of law laak’. The words ‘law laak’ in Arabic mean, “Were it not for…” There is a Hadith of Prophet Muhammad, where Allah speaking to His prophet, says, “Were it not for you, I would not have created the universe – law laaka lamaa khalaqtu’l-aflaaka.” [1]

N.B: The lines marked * are sung twice.

Muhammad, Muhammad,
How shall we praise you, Muhammad?*

Shall we call you Ahmad?*
He who is praised in heaven
Shall be praised here on earth.

Muhammad, Muhammad,
How shall we praise you, Muhammad?*

Shall we call you Mustafa?*
The Chosen of God on earth,
You have brought us the Qur’an.

Muhammad, Muhammad,
How shall we praise you, Muhammad?*

Shall we call you Rahmatan li’l-‘aalameen?*
God sent you as a Mercy
To the whole of creation.

Muhammad, Muhammad,
How shall we praise you, Muhammad?*

Shall we call you the ‘King of law laak’?*
Even God says He created
The universe for you.

Muhammad, Muhammad,
How shall we praise you, Muhammad?*

© Copyright: Izzat Muneyb.

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Notes:

[1] Source: Sukheel Sharif, The Jawziyyah Institute, 2006

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2. BUILDING THE PROPHET’S MOSQUE — MASJEEDUN NABEE — IN MADINAH

An Islamic miniature from Siyer-i Nebi (16th century, Turkey), depicting Bilal giving the call to prayer. Photo: Wikipedia.

By Izzat Muneyb

Author’s Note: This ballad tells the story of how the first mosque in Islam, the Prophet’s Mosque in Madinah, Masjeedun-Nabee, was built and how the first Muslims were called to prayer, with Bilal, a black Muslim, reciting the first adhaan. [1] The Prophet (Peace be upon Him) let his she-camel, Qaswaa’, who was “under the command of God”, choose the site. This allowed him to not have to accept land from, and thus show partiality to, any of the influential clans in Madinah.

N.B: The first line of each verse is sung twice. The ballad should ideally be sung to the accompaniment of a guitar.

Qaswaa’ the camel has chosen the ground,
Dig here, O Muslims and level the ground.        Qaswaa’.…….1

Muhammad has said, “O, here will I stay,
Here build my mosque and here shall I die”.         ..…….………2

Cut down the trees and make the pillars,
Lay down the bricks and cement with mortar.      ……………….3

The Muhaajiroon [2] and the Ansaar [3]
Work with a will in the spirit of Islam.                   ……………….4

Aly then asks how to ‘complete’ the mosque,
“How shall we call the believers to prayer?”          ..…………….5

The Muslims think hard, “O shall we use bells [4]
If not a Jewish horn, then a trumpet perhaps.”     ………………6

Then, humble and meek, Abdallah did speak,
“I dreamt, Ya Rasool, a human voice, I pray.”       ..…………….7

Muhammad then said: “O my faithful Bilal,
It is you who must say the very first Adhaan.”      ..………….…8

And so did Bilal God’s praises sing
And his powerful voice in Madinah did ring.          ..……………9

Here endeth my tale of Masjeedun-Nabee,
It still stands today in Madinah city.                       …………….10

© Copyright: Izzat Muneyb
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[1] Adhaan is the Muslim call to prayer. Bilal climbed up a palm tree, to recite the first adhaan, because he wanted his voice to carry far and wide. Minarets appeared around eighty years after the Prophet’s death, to call the faithful to prayer.
[2] Muhaajiroon– The Emigrants, Muslims who made the hijrah or migrated from Makkah to Madinah, because of the persecution of the Makkan Quraysh. The Prophet finally made the hijrah during September 622 A.C., after all the Muslims, except Imam Ali, had left Makkah.
[3] Ansaar – The Helpers, Madinan Muslims, who helped the Makkan Muslims settle in Madinah.
[4] Ringing church bells is a Christian practice – the Muslim call to prayer had to be unique to Islam.

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3. AT THE ISMAILI CENTRE IN LONDON

Ismaili centre bismillah Entrance

The Entrance Hall of the London Ismaili Centre.

 by Izzat Muneyb

As soon as I enter the Ismaili Centre,
What do I see in Arabic calligraphy?

Bismi’llaahir-Rahmaanir-Raheem
Is what I see. ”In the name of Allah
Most Kind, Most Merciful.”

In the name of Allah I begin all things,
In the name of Allah I conceive all thoughts;
In the name of Allah I complete all deeds.

As soon as I enter the Ismaili Centre,
What do I see in shining marble
And white plaster?

I see a star-shaped fountain, pouring out water.

The fountain is so clear,
And the water so pure…

We too must be pure in body and soul
And polish the mirror of our hearts!

Why is the fountain seven-sided?
What does it mean?

Seven is the number of perfection
And seven times seven gives us
Our forty-ninth Imam.

The guidance of the Imam of the time –
And his portrait in mosaic, crafted from lapis,
Glowing with gentle radiance reminds us –
Helps us to grow closer to Allah.

But, have you seen the grey interlace design
Around the fountain?

Yes, it is a flower of beauty.

Al-kathratu fi’l wahdati,
Wa’l wahdatu fi’l kathrati
Is what it means.

The One has originated
The multiplicity of creation;
Now, from that multiplicity we move
Towards the Unity of the One.

And as I climb the stairs of the Ismaili Centre,
What do I see hanging from the ceiling?

I see lamps luminous and gleaming,
Full of light and full of meaning.

By the light of the lamp
We read the Qur’an.
With the light of the Lamp
We begin to know.
The light of the Lamp
Leads us to the Light of God

As I climb to the next level,
What do I see?

I see a painting, vibrant,
Swirling in colour.

It tells of the Verse of Light,
The Aayat’un Noor,
It hints at the mystery of
Noorun ‘alaa Noor.

As I enter the prayer hall
What do I see on the qiblah wall
In dark columns tall?

Carved in wood and written in space,
The panels say, Allah, Muhammad and Ali,
Allah, Muhammad and Ali.

These Beautiful Names invite me
To take my place with the Jamat,
They become my rosary.

As I sit down, as I close my eyes,
What do I do? What do I say?

I remember Allah.
I say,“Ya Muhammad”, “Ya Ali”,
I say, Salawaatu’llaahi alayhumaa
Salawaatu’llaahi alayhumaa.

The Grace of God fills the hall,
The Light of God bathes us all.

Cleansed in thought and spirit,
I feel the presence of God
And am filled with His peace.

© Copyright: Izzat Muneyb.

Date posted: May 27, 2017.

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Editorial Note: The poem was first published in July 1987 in Ilm, Volume 11, No. 2, p. 39-41. It was originally written for the younger members of the Jamat, to be recited either by an individual, or as a choric or part poem. Readers might find the movement of the poem interesting. As the individual climbs higher through the various levels of the London Ismaili Centre to the Jamatkhana hall, so also the poem marks an inner journey from a physical to a devotional and then to a spiritual plane of being.

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YOUR TRIBUTE IN MEMORY OF IZZAT MUNEYB

We invite your tributes and messages of condolences in the memory of Izzat Muneyb whose funeral took place on Saturday, May 27, 2017 in London, England. Readers may do so by clicking on Leave a comment (that also appears at left of the main title of this post). If you encounter problems in submitting your comment, then please send it to simerg@aol.com, Subject Izzat Muneyb.

Short readings to build your knowledge on Ismaili theology, esoterics and history

“THE ISMAILI IMAMAT REPRESENTS THE SUCCESSION OF IMAMS SINCE THE PROPHET MUHAMMAD” — HIS HIGHNESS THE AGA KHAN, 2014

Aga Khan Golden Jubilee Visit to Canada Vancouver

INTRODUCTION TO THE SERIES

Mawlana Hazar Imam Shah Karim al Hussaini, His Highness the Aga Khan (pictured above), in direct lineal descent from the Holy Prophet Muhammad (s.a.s.) through Hazrat Ali (a.s.) and Hazrat Bibi Fatima (a.s), is the 49th Imam of the Ismaili Muslims. From the time of the first Imam Ali, who was designated and appointed as such by the Holy Prophet, the Imams of the Ismaili Muslims have ruled over territories and peoples in various areas of the world at different periods of history in accordance with the Islamic precepts and ethics of unity, brotherhood, justice, tolerance and goodwill. The Ismaili Imam is therefore not only concerned with the material advancement and the improvement of the quality of life of his Ismaili followers, but also that of other Muslim communities and societies at large in which they live.

In accordance with historical and theological works and the teachings of their Imams, the Ismailis believe that each Imam is the bearer of the Light of Imamat (or Nur). This (spiritual) Light is with the Ahl al-bayt (i.e. the Imams from the Prophet Muhammad’s family). This Nur was with the first Shia Imam Ali and, for Shia Ismailis, is now with their present 49th Imam. Every Imam guides his followers during his time through the Nur of Imamat.

The Nur of Imamat is always there to guide through the physical presence of the Imam. The Imam holds his followers hands and leads and protects them in both difficult and good times. He shows them how they should live in a particular time and place. Just as the water of a river continues to flow, the Hereditary line of Imamat from Hazrat Ali never stops. That is, the Imam is always physically present and manifest on this earth. According to Shia tradition, the Imam is the threshold through which God and the creatures communicate. He is thus a cosmic necessity, the key and the center of the universal economy of the sacred: “The earth cannot be devoid of an Imam; without him, it could not last an hour. If there were only two men left in the world, one of them would be the Imam.”

One of the goals of each Ismaili is to strive to come closer to the spiritual light of the Imam. One can do so by fulfilling one’s material and spiritual responsibilities to the best of one’s ability. Praying regularly, living by the ethics of Islam, following the Imam’s guidance strengthens the Ismailis’ spiritual bond with their Imam, and through his Light, brings them closer to Allah.

In the coming days, weeks and months Simerg will endeavour to provide different perspectives on the Imamat and Ismaili contributions to Islamic culture and thought from various literary works on Ismaili philosophy, theology and history.

Beatific Vision of the Imam

The [Imam’s] beatific vision is of two kinds: one a physical meeting with the Imam and the other a spiritual recognition of his essence [Nur], through which God is recognized.

Speaking of the second of these, Pir Sadr al-Din, in his ginan [religious hymn] “Sakhi māhā pad keri vāt koek jānere”, writes:

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

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

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

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

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

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

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

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Dazzled by the Light of Imamat

When Ismaili missionary al-Mu’ayyad-din Shirazi had left Shiraz in Persia for Fatimid Egypt, he was very hopeful that he would get the opportunity to see the Imam-Caliph Mustansir-bi-Allah, but at the same time he had also feared the intrigues of the ministers who did not permit any man of learning to see the Imam personally, unless he complied with their dictates and acknowledged their superiority.

On reaching Egypt he experienced all that he had feared. He was lodged in a small house and his visits to the court were short and limited to prevent him from seeing the Imam.

Disappointed, he finally decided to leave Egypt and wrote as follows to Tastari, one of the most powerful persons in the Fatimid State:

“I have not come to Egypt to seek wealth or gain any position. The promptings of my faith have brought me here. I have come to visit the Imam and not the Vaziers and their officials. Unfortunately, these people stop me from having a look at my Imam and now I am returning disappointed.”

The sudden death of Tastari gave al-Mu’ayyad another opportunity to renew his efforts to get some time to be in the holy presence of the Imam and with some help was finally able to pay respects to the Imam. Describing his experience, he writes:

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

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

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

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Imam Mu’izz’s Arrival in Cairo

In 969 CE, Imam al-Mu‘izz, “an excellent planner, an efficient organiser and a statesman amply talented in diplomacy,” with the help of his general Jawhar Siqilli, acquired Egypt peacefully.

During this time the building of the new city of Cairo began and in 970 CE the foundation for the al-Azhar mosque was laid. The Imam himself arrived in Cairo in 973 CE in a very touching ceremony. His sons, brothers and uncles, and other descendants of Imam al-Mahdi, the first Fatimid caliph, made their entrance with him. Imam Mu’izz brought with him the coffins of his ancestors Imams al-Mahdi, al-Qa‘im and al-Mansur.

Stanley Lane-Poole’s description of Imam al-Mu‘izz may aid one to understand his successful reign:

He was a born statesman, able to grasp the conditions of success and to take advantage of every point in his favour. He was also highly educated, and not only wrote Arabic poetry and delighted in its literature, but studied Greek, mastered Berber and Sudani dialects, and is even said to have taught himself Salvonic … His eloquence was such as to move his audience to tears. To prudent statesmanship he added a large generosity, and his love of justice was among his noble qualities.

Cairo’s location between Africa and the Mediterranean ensured that it became a large, thriving commercial centre.

The greatness of the Fatimid Capital is described in the following words by Al-Muqaddassi, a notable medieval Arab geographer who lived in the tenth century.

Know that Baghdad was great in the past, but is now falling in ruins. It is full of troubles, and its glory is gone. I neither approve it nor admire it, and if I praise it, it is a mere convention. Fustat (today, part of old Cairo) is today where Baghdad was in the past, and I do not know of any greater city in all of Islam.

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Imams are our Spiritual Parents

In the Shia tradition, the teaching of the Imam (also referred to as the Ta’lim of the Imam) lights his follower’s path to spiritual enlightenment and vision.

The spiritual enlightenment or the elevation of the soul gained by following the Imam’s guidance is described in many works by Shia theologians, and is particularly evident in the Ginans, Qasidas and narrative accounts written by Ismaili Pirs and missionaries.

The following excerpt is from a work by the Ismaili missionary, Muayyad-din-Shirazi:

Look at the trouble your parents have taken from the days of your childhood in the growth of your bodies and in the improvement of your physical life on earth. But for the interest they took in you, you would not have been what you are.

Your souls are thousand times more important than your bodies. The Imams are your spiritual parents.

Avail yourselves of a few days of life which are at your disposal here and look after your spiritual elevation under the care of your spiritual parents.

Once you miss this opportunity, you will repent forever. You will not be given a second chance to set things right.

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Imam’s Favours Cannot be Counted

From a work by renowned Fatimid scholar and jurist, Qadi Numan. 

Let us make a short survey of their favours on us. We were ignorant of everything and were spiritually dead. They brought us back to life and showed us the path of wisdom. We were blind, they gave us the eyes to see for ourselves what is right and what is wrong.

We were groping in the dark, they showed us the light. We had lost the track, they showed us the way to salvation. We were lacking in knowledge, they gave us knowledge. We were falling in hell-fire, they picked us up and put us in the middle of righteous.

In short, they have done us the favours which we cannot count.

They have given us all that is good in this world and the world to come.  

Date posted: May 1, 2017.

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The material for this post was compiled and adapted from the following sources:

  1.  Preamble Of  the Ismaili Constitution;
  2. The Ismailis in the Middle Ages: A History of Survival, a Search for Salvation by Shafique N. Virani, Hardcover – May 3, 2007;
  3. Life and Lectures of Al Muayyad fid-din al Shirazi, edited by late Jawad Muscati and A.M. Moulvi, Ismailia Assocciation for Pakistan, 1950;
  4. The Divine Guide in Early Shi’ism by Mohamad Ali Amir-Moezzi, published by the State University of New York;
  5. Code of Conduct for the Followers of Imam by Qazi Noaman, translated by Prof. Jawad Muscati; and
  6. Ta’lim curriculum prepared for Ismaili children, published by Islamic Publications, London.

Note: Simerg has launched a sister website totally dedicated to His Highness the Aga Khan. Please visit Barakah: “His Highness the Aga Khan A Visual and Textual Celebration”. Facebook page facebook.com/1000fold.

Available from Simerg: Prince Hussain Aga Khan’s “Diving Into Wildlife”

“From the first Costeau film I saw and the fish I started keeping at the age of five, the first octopus and cuttlefish that squirted ink at me….I knew I couldn’t, wouldn’t stop exploring the sea” — Prince Hussain Aga Khan, from foreword to his book Diving Into Wildlife.

“The work of Hussain Aga Khan is visual poetry created in the sea that seduces the viewer to discover her mysteries and leads people to care. And when people care, change becomes possible” — Brian Skerry

As readers may be aware, we had offered for sale through this website, a very limited number of signed as well as a Special Edition of signed and numbered copies of Prince Hussain Aga Khan’s  book Diving Into Wildlife containing a collection of extraordinary underwater photographs taken by the Prince in recent years in  the Maldives, Tonga, Malaysia, Bahamas, Mexico and Egypt. The entire proceeds from the sales were submitted to Prince Hussain’s organization called Focused on Nature (FON), whose mission is to “assist in the conservation and protection of threatened and endangered species, as well as habitat conservation efforts when and where possible.”

FON fulfills its mission by providing grants to projects around the world which the FON team has identified and vetted as having immediate impacts in wildlife conservation, protection, preservation, and education. The money that is distributed by FON to deserving organizations is raised by either direct contributions to FON or from the sale of unique and fine objects including limited edition photographs, art, clothing articles and books such as “Diving Into Wildlife.”

The signed and the special edition have been sold out. We have a limited number of unsigned copies available, and once again the sales from these books will continue to support the work of FON. We encourage interested individuals who were not able to acquire a signed copy to consider purchasing the unsigned copy of this beautiful volume by Prince Hussain Aga Khan.

The book is being offered across North America at US$30.00 (plus packaging and airmail shipping cost of US$25.00). Each shipment will be trackable through the website of Canada Post. Request for orders for delivery outside of North America will be forwarded to FON for shipment from Europe, provided the book is still available.

HOW TO PURCHASE THE BOOK

Payment Methods:

  1. Paypal: Simergbooks has been verified by Paypal. To purchase a copy, please send a request to Simergbooks@aol.com, and an invoice will be generated from Paypal provided we have the book in stock. In view of the limited quantities, payment should then be received within 24 hours after the invoice.
  2. Email Transfer: To purchase a copy, please send a request to Simergbooks@aol.com. Once we have confirmed that a book is available, we will request you to submit a payment via email transfer. In view of the limited quantities payment should then be received within 24 hours after the invoice.

SIMERG’S EXCELLENT CUSTOMER SERVICE (ANIMAL VOYAGE)

My son was delighted with the excellent photography by Prince Hussain. We as a family will cherish this volume (Animal Voyage) for a long time. Once again, thank you for making this book available in North America and your outstanding customer service and support. Shamim Rajan, Richmond Hill, Ontario.

This is a beautiful piece of work!! The service was excellent. Very quick, safe and efficient turnaround and follow up. I recommend everyone to have a copy. Nazir Alibhai, Markham, Ontario

“Outstanding customer service, superfast delivery, and the book is great addition to any library.” Yaar, Toronto.

Date posted: April 27, 2017.

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Aga Khan photos, essays and stories: A recap of what to read now at Barakah!

Barakah Title with logo and text

“The colossal work which you achieve day after day towards a better living standard in the most deprived countries is not unknown to us. The spirit on which this action is based is amongst the purest expressions of human fraternity.” — READ RENE LEVESQUE’S TRIBUTE TO THE AGA KHAN 

“To a non-Muslim the arguments were difficult to follow, but it was clear to me that a strong difference of opinion existed and that the Aga Khan would be called upon to resolve a ticklish point of theological doctrine.” — READ ANECDOTE “I WAS SERVING NO ORDINARY MAN” BY MICHAEL CURTIS

Prince Karim Aga Khan: “Just as we need food and water, so do the plants. Near our vegetable garden there are many large trees. The wind blows many leaves onto our crops. Young plants would get buried under the weight of these leaves, so every morning both of us collect all the leaves and burn them.” — READ SWEET AND ENDEARING CHILDHOOD STORIES OF PRINCE KARIM AGA KHAN

“[the Ismailis] represent in Islamic Ummah a very exceptional community. The reason is that you have since 1957, His Highness the Aga Khan as a spiritual guide, as an intellectual guide” — READ MOHAMMED ARKOUN’S ESSAY ON THE AGA KHAN

Gulnar Saratbekova: “Time went and we reached the most momentous day in our life: May 25, 1995, a historical date that no Badakhshani will ever forget. We were blessed with Mawla’s didar for the very first time. That is when we really knew that we would never be alone, ever again. This was the day for which all our elderly and ancestors were longing, for centuries. — READ THE AGA KHAN’S FIRST VISIT TO BADAKHSHAN

“We are receiving you here officially and not just as a friend because you are an important leader of the Muslim religion…What we admire in you is that you have been able to integrate a modern outlook with religion so that religion has been allowed its true role which is not merely to provide an all-embracing explanation of the universe but also to furnish the fundamental solutions of the problems which life poses us.” — READ LEOPOLD SENGHOR’S TRIBUTE TO THE AGA KHAN

Prince Sinan Aga Khan was born in London, England, on January 2, 2017. Sinan is an Arabic name for boys meaning spearhead and is derived from the root word S-N-N which is used in the Qur’an. Sinan is pronounced [(SI)mple] + [(NA)p + (N)ew] with emphasis on the second syllable. — READ PRINCE SINAN AGA KHAN OFFICIAL PHOTOS

“Through his inspiring words and innovative programs, the Aga Khan has meticulously laid the foundation of the seemingly insurmountable task of re-connecting Islam to its two elder Abrahamic siblings: Judaisim and Christianity, from which it has sadly become separated in the past decades. Clearly, if any person or entity can restore Islam to its rightful place, it would be AKDN under the enlightened, visionary, and revolutionary leadership of the 49th Imam of the Shia Ismaili Muslims and his successors.” — READ NIZAR MOTANI’S ESSAY: THE AGA KHAN – FROM AN ISMAILI MUSLIM IMAM TO A GLOBAL CITIZEN

Date posted: April 10, 2017.

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The Meaning of Sinan, the Name of the Second Prince Welcomed by Prince Rahim and Princess Salwa Aga Khan

Report compiled by Abdulmalik Merchant
Poem by Shariffa Keshavjee

In a special talika (written message) read out in Ismaili jamatkhanas on Friday, January 13, 2017, Mawlana Hazar Imam, His Highness the Aga Khan, informed his world-wide community that Princess Salwa gave birth to a baby boy named Sinan in London, England, on January 2, 2017. The Princess is married to Prince Rahim Aga Khan, the 49th Ismaili Imam’s oldest son. The couple was married in a nikah ceremony in September 2013, and their first child Prince Irfan was born in Geneva, Switzerland, on 11 April, 2015.

Prince Rahim has an older sister, Princess Zahra, and two brothers younger than him, Prince Hussain and Prince Aly Muhammad.

Mawlana Hazar Imam, Prince Rahim with Prince Irfan, and Princess Salwa at the 80th birthday celebration. Photo: The Ismaili/Zahur Ramji.

Princess Salwa and Prince Rahim, who is holding Prince Irfan, pictured recently during the 80th birthday celebration of His Highness the Aga Khan (right) held in Aiglemont. Photo: The Ismaili/Zahur Ramji.

“Prince Sinan’s birth has brought immense joy to our family,” wrote Mawlana Hazar Imam in the talika, and added that “We are most touched by your kind thoughts and prayers over the period leading to Sinan’s birth.” In the talika, he conveyed his affectionate loving blessings to his followers, whom he addresses as his spiritual children.

Hello magazine reported the birth of Prince Sinan as the world’s first royal baby of 2017!

We rejoice with our thousands of readers around the world on the wonderful news of the birth of Prince Sinan, and join with jamats around the world to congratulate Mawlana Hazar Imam, Prince Rahim and Princess Salwa as well as their son Prince Irfan, and all the members of Mawlana Hazar Imam’s and Princess Salwa’s families.

We sincerely hope and pray that the birth of Prince Sinan may bring immense barakah to jamats worldwide. We also pray for Prince Sinan’s long life and wellbeing.

The Meaning of Sinan

Sinan is an Arabic name for boys meaning spearhead. It is derived from the root word S-N-N which is used in the Qur’an. Sinan is pronounced [(SI)mple] + [(NA)p + (N)ew] with emphasis on the second syllable. Wikipedia mentions that the name might also be related to the Ancient Greek name Sinon.

In Ismaili history, the name Sinan is associated with the revered personality of Rashid al-din Sinan, one of the greatest and most valiant of the Syrian Isma’ili da’is of the thirteenth century A.C.

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A Child

By Shariffa Keshavjee

A miracle, a gift today a child that comes to us
Our bending is of gladness in the archers hand to us
He loves the arrow that flies, the bow so stable for us
The archer sees the mark upon the path for us
Bends it with his might, the arrow goes far for us

The name of Sinan brings the memory of
Aleppo and Masyaf to us
His philosophy as dai forever imprinted on us
The balance of the zahir and batin as it come to us
A reciprocal social relationship of balance within us
Weaving a tapestry of din-dunia

In this our Diamond Jubilee year, your birth bring to us
Great tidings of gladness and joy within us
Our many faceted diamond is aglow for us.

Date posted: Saturday, January 14, 2017.

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We welcome readers’ feedback. Please click Comment. If you run into difficulties submitting your feedback, please email it to simerg@aol.com.

This compiled piece contains material from the following sources:

[1] http://quranicnames.com/meaning-of-sinan-arabic-name//
[2] http://www.theismaili.org
[3] http://www.wikipedia.org

See also:

Tens of Thousands of Canadian Ismailis Brave Wintry Conditions to Celebrate 80th Birthday of Aga Khan with Zeal and Devotion; France Video Energizes Community for Imam’s Diamond Jubilee

INTRODUCED BY ABDULMALIK MERCHANT
(with material from The Ismaili website)

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A  mosaic of colourful Salgirah cards prepared by children of Burnaby Lake jamatkhana on the occasion of Mawlana Hazar Imam’s 80th birthday. Photo: Malik Merchant/Simerg

“No ocean, no mountain, and no desert can keep the Imam from his murids,” was the caring message that Mawlana Shah Karim al-Hussaini Hazar Imam, His Highness the Aga Khan, delivered to his spiritual children, the Ismailis, during one of the many visits which he undertook to his global community during his Golden Jubilee Celebrations. The Jubilee began on  July 11, 2007, when he completed 50 years of his reign as the 49th hereditary Imam, directly descended from the Prophet Muhammad (s.a.s.), and ended on December 13, 2008, on the exact day of his 72nd birthday. He was born in Geneva in 1936.

Eight years on, on Saturday December 17, 2016, the harsh elements of nature — snow, freezing rain, and cold — did not subdue or keep tens of thousands of Ismailis in Canada, from attending the video showing of their beloved Imam’s 80th birthday celebration that had taken place just a day earlier at his  estate and the Imamat headquarters in Aiglemont, France.

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Malik Talib, President of the Ismaili Council for Canada, makes a point during a conversation with other Ismaili leaders at the 80th birthday celebration of Mawlana Hazar Imam. Photo: The Ismaili/Zahur Ramji.

Ismaili leaders from around the world, including President Malik Talib of Canada, travelled to France on behalf of their constituents to personally offer congratulations, express shukrana (thanks), and to reaffirm the Jamat’s bayyah (oath of allegiance) to the 49th Ismaili Imam. Also attending the birthday celebration, were members of Mawlana Hazar Imam’s family – Prince Amyn Muhammad, Princess Zahra, Prince Rahim and his wife Princess Salwa along with their son Prince Irfan, Prince Hussain, Prince Aly Muhammad and Princess Zahra’s children, Sara and Ilyan.

Earlier during the week, on December 13, the actual day of his birthday, Ismailis had gathered in their local jamatkhanas for special prayers and ceremonies to affirm their loyalty and love for their Imam. Mawlana Hazar Imam, in becoming 80, has established himself as the oldest serving Imam in Ismaili history!

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Designed specially for the celebration of Mawlana Hazar Imam’s 80th birthday, this centre piece of the venue comprised a geodesic dome. Neither of the East nor of the West, the dome is an ancient symbol of Divine shelter, care and guidance. The Ismaili/Farhez Rayani.

The celebration in Aiglemont was housed in specially designed marquee, with a protective dome that signified the guidance and shelter that Hazar Imam constantly provides. The dome itself was inspired by an icosahedron — a geometric structure composed of 20 triangles. Each triangle symbolised one of the 20 national Ismaili Councils appointed by the Imam to oversee the community’s well-being.

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Mawlana Hazar Imam’s family in attendance at his 80th birthday celebration held at his home in Aiglemont on Friday, December 16, 2016. From left to right: Prince Hussain, Princess Salwa and her husband Prince Rahim, MAWLANA HAZAR IMAM, Prince Amyn Muhammad, Princess Zahra, Prince Ali Muhammad, and Princess Zahra’s children, Sara and Ilyan. Photo: The Ismaili/Zahur Ramji.

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The President of the Aga Khan Ismaili Council for Syria, Muhammad Wardeh, recites the Tilawat-e-Qur’an at the start of Mawlana Hazar Imam’s 80th birthday celebration. Photo: The Ismaili/Zahur Ramji.

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Mawlana Hazar Imam addresses Jamati and institutional leaders, who gathered at his home on the occasion of his 80th birthday. The Ismaili/Zahur Ramji

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Prince Amyn Muhammad and Princess Zahra applaud as the birthday cake is presented to Mawlana Hazar Imam. Photo: The Ismaili/Zahur Ramji.

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Mawlana Hazar Imam cuts his birthday cake, as Princess Salwa and Prince Hussain look on. The Ismaili/Farhez Rayani.

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Mawlana Hazar Imam is presented with a birthday gift on behalf of the global Jamat. Titled “Horses”, this lapis lazuli mosaic was commissioned from the late Ismail Gulgee in 1989. Looking on are the Chairman of the Ismaili Leaders International Forum, Mahmoud Eboo (right), and Vazir Shafik Sachedina. Photo: The Ismaili/Zahur Ramji.

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Salim Ahmed, a Canadian jamati leader and a former Darkhana Mukhi, and his wife, are greeted by Prince Hussain at the 80th birthday celebration of Mawlana Hazar Imam. Photo: The Ismaili/Zahur Ramji.

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Mawlana Hazar Imam meets with the musicians and singers who performed at the celebration of his 80th birthday. Photo: The Ismaili/Zahur Ramji.

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Mawlana Hazar Imam, Prince Rahim with Prince Irfan, and Princess Salwa at the 80th birthday celebration. Photo: The Ismaili/Zahur Ramji.

Reflecting on the progress of the Jamat over the past several decades, Hazar Imam said, “I think we can conclude today that the Jamat is a strong community. It is a global community. It is a community with strong institutions, with strong ethics and it is respected around the world. This evening is an extraordinarily special occasion for the global Jamat and for the leaders who are here present tonight who are representing them.”

He said that his wish for the decades ahead was that “you stand firmly by the principles and ethics of our faith. Wherever you are, whatever age you are, whatever you do in your lives, it is essentially important to me that the principles of our faith should be respected everyday of your lives.”

When Mawlana Hazar Imam cut a birthday cake presented on behalf of the global Jamat, he was serenaded by all those gathered with Happy Birthday sung in two languages. Hazar Imam was also presented with a gift of art — a mosaic of horses by the late Ismail Gulgee that was commissioned in 1989. It was selected “because of Hazar Imam’s passion for horses, the history of horses within Islamic civilisation and the history even within Mawlana Hazar Imam’s own family,” explained Chairman Eboo.

Mawlana Hazar Imam expressed great happiness at the celebration of his 80th birthday. “If I had known it was going to be so wonderful, I would have tried to bring it forward,” he joked, “and I would have tried to multiply it!” He said, “I hope that in the decades ahead, you will remember this occasion as one of special happiness, as I do.”

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CELEBRATION AT THE ISMAILI CENTRE, BURNABY, DARKHANA OF CANADA

jaman-drakhana-ismaili-centre-in-tent-december-17-2016

Jamati members enjoying the jaman at darkhana jamatkhana following the 80th birthday video presentation from Aiglemont, France. Photo: Simerg.

The jamat at the Darkhana, where I was present for the showing, watched the entire program with awe and absolute discipline.We then proceeded in an orderly fashion to a specially constructed tent in the parking lot to partake of the feast (jaman) prepared by a team of special volunteers of the jamat – the randhan committee. It consisted of fresh lettuce, vegetable and chicken biryanis with kachumber (diced tomatoes and onions), a dessert  (barfi), soft drinks and chai! The tent was heated and very comfortable, protecting everyone from the freezing temperatures. The senior citizens of the jamat were served their dinner at the jamatkhana’s social hall on the second floor. After the feast, members of the jamat joined for a dandhia raas (stick dancing and hand clapping) program!

senior-citizens-ismaili-centre-social-hall-december-17-2016

Senior citizens wait for the commencement of the dandhia raas program in the social hall of the Ismaili Centre in Burnaby, after completing their meal. Photo: Simerg.

The 80th birthday celebration has generated the momentum for yet another significant milestone in Mawlana Hazar Imam’s life – the celebration of his Diamond Jubilee beginning July 11, 2017, which will take place as Canada begins celebrating its 150th birthday on July 1, 2017.

Date posted: December 20, 2016.

Related: Montreal’s Beautiful Celebration of Mawlana Hazar Imam’s 80th Birthday Through the Lens of Muslim Harji

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For a video of the 80th birthday celebration of His Highness the Aga Khan held in Aiglemont, France, on December 16, 2016, please visit http://www.theismaili.org, the official website of the Ismaili community. Readers will also find there a gallery of more than 30 photographs of the celebration.

His Highness the Aga Khan’s 80th Birthday: What Jamats Can Give to their Oldest Serving Imam On this Singularly Important Occasion to Make Him Happy

SALGIRAH MUBARAK TO ISMAILIS AROUND THE WORLD

A portrait of His Highness the Aga Khan taken by Jean-Marc Carisse a few years ago. Copyright: Jean-Marc Carisse.

A portrait of His Highness the Aga Khan. Photo: Jean-Marc Carisse. Copyright.

Introduced by Abdulmalik Merchant
(Editor: Simerg, Simergphotos and barakah)

Spread in various countries around the world, the Shia Imami Ismailis have their own innumerable ways for celebrating important religious occasions according to their various cultural, social and religious traditions and backgrounds. One very important occasion in the annual calendar of the Ismailis is the Salgirah, or the birthday of their Imam. His Highness the Aga Khan is their present Imam, and Ismailis around the world are  marking his 80th Salgirah on December 13, 2016.

His 80th birthday makes Mawlana Hazar Imam’s lifespan the longest in the chain of forty-nine Imams who have succeeded as hereditary Imams after Prophet Muhammad (s.a.s.). The previous Imam, His Highness the Aga Khan III, Mawlana Sultan Mahomed Shah (November 2, 1877 – July 11, 1957), lived almost 80 years! Combined, the reigns of the successive 48th and 49th Imams have lasted and incredible 131 years! Mawlana Sultan Mahomed Shah became Imam at the age of 7, and reigned for 72 years while Mawlana Shah Karim al-Hussaini became Imam on July 11, 1957 at the age of 20, and has already reigned for 59 years. Simerg has dedicated a special website, http://www.barakah.com, to celebrate his Diamond Jubilee, and extensive material will be added to barakah during the next several months leading to the Diamond Jubilee next July.

For this historical and singularly auspicious Salgirah, we extend our heartiest congratulation to Mawlana Hazar Imam and the Noorani family as well as to all Ismailis around the world. We join with all our readers to offer prayers for Mawlana Hazar Imam’s long life and good health and pray that every Ismaili may have barakah and spiritual peace through his blessings. We also pray for jamati members who are facing hardships and difficulties in many parts of the world, such as in Syria, with hope that peace and security may return to their homelands.

The following excerpts from Mawlana Hazar Imam’s farmans and articles will enhance the readers’ understanding about the occasion as well as the special relationship that binds the Imam of the Time with his spiritual children.

Hazar Imam’s Profound Birthday Wish

“I would like my Jamat to think what is the meaning of a birthday in an individual’s life and what is is the meaning of a birthday in Imam’s life. What can a jamat give to Imam on his birthday and what would really make him happy, and, after all, this, in an individual’s life and in Imam’s life, should and must be a day of happiness.

“Jamat can give me one happiness; that is that they should be united, that they should be regular in all jamat work and that they should live in the best tradition of my spiritual children.  My East Pakistan [now Bangladesh – ed.] jamats have given me this gift for nine days and I want you to know that today is not only a symbolic birthday but it is a real birthday, it is a day of real happiness for me.”

“….My jamat should accept in all matters nothing but the best; this means that you should seek to improve your worldly conditions by every means possible so long as you remain within our faith. Spiritually this means that you have to be regular in prayer, regular in service, regular in attendance in jamatkhana.” — Mawlana Hazar Imam, His Highness the Aga Khan, Farman Mubarak, Dacca, December 9, 1964. [1]

Imam’s Guidance and Love Through Noor (Light) of Imamat Guides His Community to Worldly and Spiritual Satisfaction

“You have gathered here today to wish me a happy birthday and to reaffirm your loyalty and love to your Imam. My happiness at being with you on this occasion is deep and pure; all my thoughts, all my hopes and all my prayers are for you.

“Since the 11th of July 1957, all my aims and ambitions have been devoted to help and guide my spiritual children in spiritual and worldly matters. The happiness which I have gained from my work, the encouragement to carry more and more responsibility and undertake more and more projects, the continuous search for truth in all matters, all this has been due to you.

“For hundreds of years, my spiritual children have been guided by the rope of Imamat; you have looked to the Imam of the Age for advice and help in all matters and through your Imam’s immense love and affection for his spiritual children, his Noor has indicated to you where and in which direction you must turn, so as to obtain spiritual and worldly satisfaction.” Mawlana Hazar Imam, His Highness the Aga Khan, Farman Mubarak, Karachi, December 13, 1964 [2]

Faith and Spiritual Humility in a Rapidly Advancing Material World

“During the next generations, you will be living in a world of increasing material plenty, of voluminous material activity, and where a large part of man’s intelligence and thought will be devoted to providing material benefits to you.

“In the minds of some, there may be one day, some confusion as to the meaning and necessity for faith and if my spiritual children were ever to manage their lives in such a way as to come to believe that their minds create rather than having been created and that their material comfort is such that spiritual humility is  no longer warranted, I can tell you now that the true and real happiness, which I pray it should be your blessing to experience will never touch your hearts.

“Any rapid change in your material surroundings will impose upon you immense unhappiness, immense worry and frustration. You will fall to understand that the material benefits will have produced in your hearts only dissatisfaction and disillusionment, when in fact you have in front of you every day from sunrise to sunset, from this world to all the others, from the smallest material particle to the creation of life itself, a visual and intellectual proof that as yet man has succeeded only in a minute manner to influence the world in which he lives and that this influence has been exercised only on what some misguided believe to be the significant aspect of human life on earth and that is the material one. Our concept has always maintained worldly matters where they belong and I am convinced that as a whole my jamat is a great deal happier than many others who have unlimited material wealth but who know not from where this wealth comes, what is its value, and why it is, even in practical terms, tending to become more and more of a burden rather than a blessing.” Mawlana Hazar Imam, His Highness the Aga Khan, Farman Mubarak, Karachi, December 13, 1964. [2]

Blessings

“On this happy day I rejoice in being with my spiritual children and in the knowledge that their spiritual and moral strength is such as to allow them to benefit from many more worldly goods without forsaking the remembrance of, and the submission to, ‘He from whom we have come and to whom we will return’.

“I give on this occasion to each and every spiritual child here and every spiritual child today living in this world, my most affectionate paternal maternal loving blessings: Khanavadan, Khanavadan.” Mawlana Hazar Imam, His Highness the Aga Khan, Farman Mubarak, Karachi, December 13, 1964. [2]

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References:

[1]. Hikmat, His Highness Prince Aga Khan Shia Imami Ismailia Association for Canada [now Ismaili Tariqah and Religious Education Board, ed.], Salgirah issue, December 13, 1986, Vol. II, No. VIII, p. 3.
[2]. Ismaili Mirror, Pak Ismailia Publication, Garden Jamatkhana, 13 December 1974, Karachi, Pakistan, p. 5. Also see Hikmat, Vol II, No. VI, February/March 1986, p. 1.

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READINGS ON THE SIGNIFICANCE OF SALGIRAH

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

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

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

+ Listen to ginan at Ginan Central

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

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

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

His Highness the Aga Khan and the Ismailis

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

Date posted: December 12, 2016.

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

In 2016, His Highness the Aga Khan’s 80th Birthday and the Commemoration of the Milad of the Prophet Muhammad (s.a.s.) are Only Hours Apart

Papa Jan Photo: His Highness the Aga Khan Hunza Visit

The Jamat of Hunza accept the gracious deedar (glimpse) of Mawlana Hazar Imam, His Highness the Aga Khan, as he visits the Princely State in the Northern Areas of Pakistan in 1960. Hunza was then governed by the Mir of Hunza, who is seen following Hazar Imam. Photo: Abdul M. Ismaily. Copyright.

INTRODUCED BY ABDULMALIK MERCHANT
Editor/Publisher, http://www.simerg.com

For the first time in recent Ismaili history since the accession on July 11, 1957 of Mawlana Hazar Imam, Highness the Aga Khan, to the throne of Imamat, millions of Shia Imami Ismailis around the world will be celebrating his 80th birthday or salgirah on December 13, 2016, just after the commemoration of the milad or birthday of Prophet Muhammad (s.a.s) which falls on the 12th day of the Islamic month of Rabi al-Awwal. These two important festivals haven’t been as close to each other as now in the Ismaili calendar, based on information we have gathered.

In India December 13th, 2016, has been designated as a gazetted holiday for the celebration of the milad, while in numerous other Muslim countries and Western countries, the commemoration of the birthday of  the Prophet falls anywhere between December 11th and December 14th. The Ismaili community in Canada will be observing the milad on Sunday, December 11, 2016.

To mark these two very happy and inspiring days that raise our consciousness about the accomplishments of Prophet Muhammad and Mawlana Hazar Imam, we shall be featuring special pieces on this literary website as well as on Simerg’s two sister websites, http://www.simergphotos.com and http://www.barakah.com. It may be noted that barakah has been dedicated for the Diamond Jubilee of Mawlana Hazar Imam.

We begin with a piece from Ismaili ginanic sources on the Divine Institution of Nabuwwat (or Prophethood), which was precursor to the Divine Institution of Imamat.

It is Shia Muslim belief that Prophet Muhammad (s.a.s) designated his cousin and son-in-law Hazrat Ali to be the first Imam (Ghadir-Khumm and the Two Weighty Matters) . Thereafter, the Imamat has continued by heredity through Imam Ali (a.s.) and his wife and Prophet’s daughter, Hazrat Bibi Fatimat-az-Zahra, Khātun-i-Jannat (a.s). Today, the Ismailis are the only Shia community in this hereditary lineage led by a living Imam, His Highness the Aga Khan. The forefathers of His Highness ruled in North Africa and Egypt as the Fatimid Caliphs, and were founders of Cairo and the Al-Azhar University.

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Prophet Muhammad in Ismaili Ginans

BY HAKIM VALI MOHAMMAD SURANI

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

Introduction

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

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

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

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

In this brief article, we will present only a few of the several verses that reference Prophet Muhammad (s.a.s.) in the ginanic literature of the Ismailis.

Nubuwwah

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

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

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

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

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

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

Mercy to Mankind

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

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

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

Translation:

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

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

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

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

Translation:

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

This clearly resonates with the Qur’anic verse:

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

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

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

Translation:

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

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

Redeemer

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

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

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

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

Translation:

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

In Buj Niranjan, the Pir says:

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

Translation:

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

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

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

Translation:

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

and,

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

Translation:

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

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

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

Translation:

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

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

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

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

Pre-Islamic Prophets

(a) Earlier Revelations

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

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

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

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

Translation:

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

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

(b) Hazrat Adam (a.s.)

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

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

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

Translation:

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

(c) Hazrat Musa (a.s.)

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

Pir Hasan Kabiruddin, speaking about Hazrat Musa, says:

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

Translation:

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

(d) Hazrat Ibrahim (a.s.)

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

And about Hazrat Ibrahim, Pir Hasan Kabiruddin says:

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

Translation:

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

Nubuwwah to Imamat

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

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

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

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

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

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

is stated by Pir Hasan Kabiruddin as follows:

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

Translation:

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

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

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

Translation:

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

Date posted: Friday, December 2, 2016.

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This ginanic reading has been adapted from Hakim Vali Mohammad Surani’s piece Prophet Muhammad (s.a.s) in the Light of Ginans, which was originally published in Ilm, March 1980, Volume 5, Number 4, by the Ismailia Association for the United Kingdom, now known as the Ismaili Tariqah and Religious Education Board (ITREB). References to all the ginans quoted in this reading are provided in the original Ilm article.

http://ginans.usask.ca/ is an outstanding research resource for ginans and includes recitations of hundreds of ginans by multiple reciters from around the world.

Aga Khan’s Inspiring Interview on PBS Religion & Ethics Newsweekly is Worth Revisiting (Now Includes Transcript)

This Interesting and Well Presented PBS Program is Worth Watching [and Rewatching]

Click on image or on any text below for link to interview/transcript.

INTRODUCED BY ABDULMALIK MERCHANT

With an Advisory Aboard consisting of distinguished educators and scholars representing different faiths, the Religion & Ethic Newsweekly of PBS has set itself apart by providing distinctive, cutting-edge news coverage and analysis of national and international events in the ever-changing religious world. “The show has become something of a blueprint for how to accurately report on religion,” noted the Des Moines Register.

This fairly accurate perspective on the Ismaili faith and its hereditary leader, His Highness the Aga Khan, was provided by PBS in a comprehensive and extraordinary ten minute program featuring segments from an interview with the Ismaili Imam as well as insights from numerous individuals familiar with Ismaili history and the work of the Aga Khan. All in 10 minutes! Readers who didn’t watch the episode when it was aired in 2015 should not miss the program, and  those who have already seen it should see it again, as the special PBS feature was updated this year, and now includes a transcript. Please click  anywhere on this text for interview and transcript. For the extended interview please click on the next photo, below.

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Now Watch the Extended Interview

pbs-aga-khan-interview-2Date posted: Wednesday, November 30, 2016.

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A Proposal to Enhance the Wonderful Ideal of “One Jamat” for the Diamond Jubilee of His Highness the Aga Khan

“As you have seen from recent days, here in Karachi, but also in other parts of Pakistan, the Jamat that has been here comes from many different countries, speaks many different languages, comes from different backgrounds, cultural backgrounds, but remember, please remember, that you are one Jamat; that you recognise the same Imam of the Time.” Mawlana Hazar Imam, His Highness the Aga Khan, Karachi, Pakistan, October 27, 2000.

Ismaili Portrait by Matthieu Palley

“..remember, please remember, that you are one Jamat; that you recognise the same Imam of the Time…” Ismaili girls hold the photo of their beloved Imam as they celebrate the anniversary of the Aga Khan’s visit to their village in the Pamirs in the 1990s. During the celebrations the villagers dress up, dance outdoors to the accordion and drums and sing ginane (religious songs), which tell of him being their Noor (light). The photograph was taken as these girls, dressed in bright atlas silk fabric with crowns on their heads, were going out to dance. Photo: Matthieu Paley. Copyright.

More than 12 years ago in early 2004, the editor of this blog, with the assistance of his father Alwaez Jehangir Merchant, submitted to the Ismaili leadership a proposal for the celebration of His Highness the Aga Khan’s Golden Jubilee, which was still 3 years away (July 11, 2007). The proposal did not find any traction but today we find a hash tag #OneJamat floating around, perhaps resulting from the momentous Ismaili Jubilee Games that were held in Dubai recently. The games brought thousands of Ismaili athletes from all over the world together in a spirit of friendship and brotherhood, and exemplified the spirit of “One Jamat” that Mawlana Hazar Imam or His Highness has spoken about throughout his Imamat.

I am happy to share with readers of this website the original proposal entitled “One Jamat” with a view that some of the components described in the proposal have the potential to enhance the notion of “One Jamat” even further beyond the Jubilee Games, as we prepare to celebrate 60 glorious years of Imamat or the Diamond Jubilee of His Highness the Aga Khan on July 11, 2017. By coincidence, a few days earlier on July 1, Canada will be marking its 150th Anniversary of Confederation. For the past three years, the Canadian Government has been soliciting ideas from Canadians on how the country should celebrate its historic 150th birthday. With the recent announcement that Mawlana Hazar Imam’s Diamond Jubilee will be celebrated on July 11, 2017, it is hoped that the Ismaili leadership around the world will seek to engage with their respective constituents on ways to make the Diamond Jubilee a unique event in the life of each and every Ismaili living in the world today.

During his Golden Jubilee visits between July 11, 2007 and December 13, 2008, His Highness the Aga Khan, stressed on three matters to the worldwide Ismaili community:

  • The importance of forming business and professional partnerships in order to strengthen and sustain the economic well-being of the community, in favour of taking an individualistic approach which has been the mind-set of the Ismailis for decades;
  • Eliminating poverty wherever it exists in the jamat by coming up with specific poverty alleviation projects and programs; and
  • Addressing the needs of  the aging members of the jamat.

The “One Jamat” proposal, below, does not deal with any of these 3 critical and important issues, but over the next several months this website will propose ways to address these key areas of concern mentioned by Mawlana Hazar Imam during his Golden Jubilee (and even in the preceding decades). We hope readers will submit their feedback.

For example, there is no doubt that meetings and conferences have been held since the Golden Jubilee on ways to form business and professional partnerships, but each professional or business entity within the institutional framework has then taken its own path. No concrete steps have been taken to bring individuals, professionals and businesses together on a global scale, through an enterprise like Monster Worldwide, that would have an incredible impact on the world wide jamat in every aspect of human endeavour, and thus significantly strengthen the “One Jamat” ideal! A future article will elaborate on this internet idea for greater collaboration and cooperation between individuals, professionals and businesses around the world that would significantly improve the economic and social status of the jamat.

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“ONE JAMAT”

A Proposal to Celebrate the Golden Jubilee of His Highness the Aga Khan (1957-2007)

Prepared and submitted in 2004 by Abdulmalik J. Merchant
with the assistance of

Alwaez Rai Jehangir A. Merchant

“As you have seen from recent days, here in Karachi, but also in other parts of Pakistan, the Jamat that has been here comes from many different countries, speaks many different languages, comes from different backgrounds, cultural backgrounds, but remember, please remember, that you are one Jamat; that you recognise the same Imam of the Time.” Mawlana Hazar Imam, His Highness the Aga Khan, Karachi, Pakistan, October 27, 2000.

“ONE JAMAT” – PRELIMINARY REMARKS

Under the rubric “One Jamat”, this proposal articulates a number of ideas for celebrating, in a meaningful manner, Mawlana Hazar Imam’s fifty glorious and magnificent years of Imamat. “One Jamat” will bring the richness and diversity of the Ismaili world and the accomplishments of our beloved 49th Imam to the forefront of a world-wide audience. The notion, inspiration and motivation for “One Jamat” comes from farmans that Mawlana Hazar Imam has made where he has often used the term “One Jamat” (see the extract cited on the beginning of this proposal).

There will be many ideas on how the Jubilee can be celebrated. In our proposal to inculcate and enshrine the notion of “One Jamat” into the hearts and minds of the Jamats around the world, and with a view to making the notion of “One Jamat” viable and sustainable, we have identified seven themes, and have proposed seven projects to implement these themes, with an emphasis on social, educational and cultural dimensions. The themes and projects proposed hereunder are in engagement with the past, present and future of Ismaili communities worldwide.

Over the past few years, personal and institutional initiatives and encounters have contributed towards a realization of the ‘Unity in Diversity’ within the Jamat. However, the vitality of the notion of “One Jamat” can be fully realized only by and with the active participation of Jamats globally. A critically important factor in this participation is for Ismailis to become better informed and educated about the different social and cultural contexts within which they live around the world. This view is based on a statement made by Mawlana Hazar Imam in an address he delivered at the Prince Claus Conference in Amsterdam in September 2002:

“Development  is  sustainable  only  if  the  beneficiaries  become, in  a  gradual manner, the  masters  of  the process. This means that initiatives cannot be contemplated exclusively in terms of economics, but rather as an integrated program that encompasses social and cultural dimensions as well.”

How can we best celebrate this event to make it an enduring and enriching event? How can we be educated and, at the same time, be entertained? How can we pay our tribute to the phenomenal achievements of Mawlana Hazar Imam for the Jamat?  What legacy will we leave behind so that our beloved 49th Imam and the Jamat of the 20th and 21st centuries are thought of centuries hence?

“ONE JAMAT” – SEVEN THEMES

The following seven themes [1] will provide the controlling framework for “One Jamat”:

1. Peoples, Places, Culture and Tradition

This theme will examine the composition of the Jamat. Where are the Jamats located? Why are they located where they are? This study of human-environment interactions will assist individuals as they create their spatial views and geographic perspectives of the world. This theme will also describe ways in which languages and literature, music and art serve as expressions of tradition and culture and influence behavior of people living within a specific geographical region.

2. Community Ideals and Practices

What is the ethos of the Jamat as promulgated by Mawlana Hazar Imam? How are the values of compassion and generosity exemplified in our institutions and in individuals? Why is honorary service such a critical component in our lives? How are these ideals practiced around the world? What are its origins? How can we sustain this most wonderful aspect of our Ismaili tariqah? What is the role of din (the spiritual) and dunya (the temporal) and how are they interwoven into our ideals, ethics and practices?

3. Spiritual Power, Authority and Governance

This theme will seek to explore and address questions such as: What is Imamat? What forms does it take? What is legitimate authority in Shia Islam? How does the Imam create, maintain, and change institutions? How does the Imam govern the Jamat? How does he delegate responsibilities and what are his expectations of the leadership? What is the role of the Ismaili constitution, and how has it evolved and changed?

4. Time, Continuity and Change

Knowing how to read and reconstruct the past will allow one to develop a historical perspective and to answer questions such as: Who am I? What happened to the Jamat in the past and what challenges did it face? What contribution has the Imamat and the Jamat made in the spheres of human endeavor? How am I connected to those in the past? How has the Jamat changed and how might it change in the future?

5. Education, Meritocracy and the Role of Intellect

What are the educational trends of today and tomorrow and how is the Jamat adapting to the technological society and careers of the future? Why are meritocracy and education, including lifelong education, so critical and vital for our survival and security? What is the notion of meritocracy and how does it complement our belief system? How can we preserve our fundamental values and beliefs in a world that is rapidly becoming one technology-linked?

6. Individuals, Groups and Institutions

This theme will address questions such as: What is the role of institutions in Jamats around the world?  How am I influenced by institutions and how do they benefit me? How do institutions change? How can I play a positive role in institutional change? What is the contribution of the women and youth in Jamati and Imamat institutions? In addition, the role of Imamat institutions as civil society groups that seek to tackle in a coherent, collaborative and structured way the problems and needs of the citizens of the countries in which they are engaged in will be examined. How are the Muslim values of ethics, concern and generosity implemented within a context that not only values pluralism and individual liberties but also respects the citizen’s own vision of the common good?

7. Production and Consumption – Ismailis in the Modern World

This theme will explore how individuals and Jamats in both the rural and urban centers meet their daily needs and build for the future. If they are farmers, what do they produce and how is the production organized? How do they organize themselves in their own areas of expertise?  How are they competing and preparing in the global economy? What opportunities are available?

“ONE JAMAT” – SEVEN PROJECTS

“One Jamat” will be implemented through a series of seven ground breaking projects and will encompass all of today’s communications media. These projects will be an unprecedented accomplishment even by modern standards of entertainment and knowledge transmission. The seven themes briefly mentioned above will form the programming framework for the projects as the case may apply. The seven suggested projects are:

1. DVD

The “One Jamat” DVD (approximately 3 hours in duration), accompanied by a music CD (60 to 75 minutes in length), will seek to diffuse and educate through images, voices and music the notion of “One Jamat.” The DVD’s overall objective will be to provide education and entertainment of the highest quality through a thematic presentation of ideas, thoughts and music. It will feature Ismailis of all ages and from all walks of life (artists and musicians, singers and storytellers, writers and thinkers, school children and teachers, leaders and volunteers, seniors, business people and professionals). This component of “One Jamat” would, in some ways, resemble the award winning CD/DVD production 1 Giant Leap produced by Jamie Catto and Duncan Bridgeman which was released in 2002 by Palm Pictures, with the theme “Unity in Diversity.”

2. Television/Radio Documentary Series

This project will be immense in scope, similar to the BBC/PBS series by Professor Mazrui entitled “The Africans.” A seven-part series, “The Ismailis,” would be produced for television and radio audiences around the world. A fully illustrated book would accompany this series. With a special foreword by Mawlana Hazar Imam, the text and stunning pictures will seek to capture the spirit of the Ismaili Jamats around the world and will put into perspective our rich history, culture and tradition.

3. Ismaili Ensemble and the One Jamat Festival

This project will bring together an ensemble of Ismaili musicians and singers along with other artisans from all traditions of the Jamat, who will perform live in front of Ismaili and non-Ismaili audiences in selected cities around the world. This will culminate with the “One Jamat” festival, similar to the highly successful  annual Silk Roads Festival held in Washington D.C., that will showcase and present works of art, cultural and musical events from around the Ismaili world. Artisans will have the opportunity to market their unique products to hundreds of thousands of visitors to the festival. The Ismaili Imamat and the Aga Khan Development Network will also feature prominently and there will be linkages to participating galleries and museums.

4. Leadership Conference

This project will bring together the Ismaili world’s leadership and future leaders from universities, business, labor, government, NGOs, civil society groups, education and the cultural sectors for a unique experience aimed at broadening their perspectives on work, career trends, leadership, their communities, and their respective Jamats. Participants will represent Ismailis from different countries, different perspectives and different careers. All will share one thing in common: they will be high potential individuals expected to achieve senior leadership positions in their organizations and communities. Participation will be open to all Ismaili youth and professionals. This one to two week brainstorming event will open up to a world of ideas, knowledge and experience and will pave future goals for the Jamat based on Mawlana Hazar Imam’s hidayat (guidance).

5. International Competition

Ismailis, young and old, from around the world will be invited to participate in a series of competitions on the notion of “One Jamat” wherein different art forms (pottery, woodwork, painting, sculpture, metalwork, etc.), as well as literary expressions (poetry, music, etc.) will be encouraged. A panel of judges comprising Ismaili and non-Ismaili individuals will select the winning entries, and these will be showcased on other related projects, such as museum exhibitions and the “One Jamat” festival.

6. Museum Exhibitions

A series of exhibitions (in Toronto, for example at the Aga Khan Museum, as well as in major cities throughout the world) will be inaugurated with a view to providing the Jamat and the general public about the accomplishments of the Ismaili Imamat. The ethos of the Ismaili Imamat and its institutions and the pluralistic nature of the community under the leadership of a living and manifest Imam will be communicated via visual and interactive displays, text, and short films. Exhibitions of manuscripts and objects from different periods of Ismaili history will be organized with selected museums worldwide.

7. Web Site

An official web site OneJamat.com [2] will complement all the above projects. In addition, it will keep Jamats worldwide informed about the events and news pertaining to the Jubilee celebrations. The web site will be a repository of music, sounds and images that could not be included in the DVD/CD, such as interviews and footage. It will be a long term commitment, extending beyond the Jubilee Year, as the notion of “One Jamat” continues to evolve and is understood and experienced through other dimensions of the Jamats’ lives.

CONCLUSION – MEETING THE “ONE JAMAT” CHALLENGE

“One Jamat” will be enriching, entertaining, educational. It will be an historical experience befitting the accomplishments of our 49th Imam. We will be leaving a magnificent legacy – that of having inculcated the ethic of “One Jamat” for ourselves and for future generations. The celebrations marking the Jubilee through the projects mentioned will enhance each individual’s experience of this unique occasion. It will be an opportunity to involve Ismaili youth from around the world to become engaged in its planning and implementation. New talents in the Jamat will develop; art and culture will be fortified as artists are inspired. These will be assets to the Jamat for the challenges that lie ahead.

“One Jamat” will be an unprecedented collaboration that will include the Imamat, its institutions, and a large number of Jamati and non-Jamati members from around the world. It will need to address and overcome many technical and logistical challenges and hurdles. We have an intellectual heritage, and the modern Jamat must meet the challenges of the time.

Date posted: Friday, September 2, 2016.

Copyright: Abdulmalik Merchant and Jehangir A. Merchant.

Note: This proposal was submitted to the Ismaili leadership in 2004, before any plans had been formalized to celebrate the Golden Jubilee of His Highness the Aga Khan. The Golden Jubilee celebrations were held from July 11, 2007 until December 13, 2008.

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[1] Some of the material listed in the seven themes was inspired and extracted from a social studies section in a  paper at galileo.org. 

[2] The editor had reserved this domain name, with numerous variations, after this proposal was submitted. It has since been acquired by another individual when the editor overlooked the expiry date of extending the domain name.