The Imamat and Didar of Hazar Imam

“With hope I stand at thy door, O Ali! And sincerely beg of thee, bless me with thy holy didar, O great lord and benefactor! At thy feet I fall to prostrate”….MORE

PLEASE CLICK: Simerg’s Imamat and Didar Series (pdf)

The Jamat of Hunza accept the gracious didar (glimpse) of Mawlana Hazar Imam, His Highness the Aga Khan, as he visits the Princely State in the Northern Areas of Pakistan in 1960. Photo: Abdul M. Ismaily (papa jaan). Copyright.

“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.”….MORE

The Jamat of Hunza accept the gracious didar (glimpse) of Mawlana Hazar Imam, His Highness the Aga Khan, as he visits the the Northern Areas of Pakistan in 1960. Photo: Abdul M. Ismaily (Papa Jaan). Copyright.

Date posted: September 28, 2017.

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Prophet Muhammad’s Meritocratic Life and Ethic Demonstrate Ideals to be Achieved in Muslim World: Dynamism, Social Responsibility, and Balance Between Din (Faith) and Dunya (World)

Editor’s note: The following piece on Prophet Muhammad (s.a.s.) has been adapted from Dr. Amir Gulamhussein’s article, “Significance of the Celebration of the Birthday of Prophet Muhammad,” which appeared in Ilm, volume 12, Number 2, December 1989, on pages 15-21. The flagship Ismaili magazine was published by the Ismaili Tariqah and Religious Education Board (ITREB) for the United Kingdom from 1975 until 1992. Dr. Gulamhussein served as ITREB’s chairman for a number of years, and was also on the editorial board of the magazine during its later stages.

THE CELEBRATION OF THE BIRTHDAY OF PROPHET MUHAMMAD (S.A.S.), WITH AUDIO RECORDING OF SPEECH BY MAWLANA HAZAR IMAM

muhammad-inscription-at-the-prophets-mosque-original

Prophet Muhammad’s name, followed by his title “Apostle of God”(left centre), inscribed on the gates of the Prophet’s mosque in Medina. Photo: Wikipedia.

“In the face of this changing world, which was once a universe to us and is now no more than an overcrowded island, confronted with a fundamental challenge to our understanding of time, surrounded by a foreign fleet of cultural and ideological ships which have broken loose, I ask, do we have a clear, firm and precise understanding of what Muslim society is to be in times to come? And if, as I believe, the answer is uncertain, where else can we search than in the Holy Qur’an, and in the example of Allah’s last and final Prophet?” — His Highness the Aga Khan, March 12, 1976, Karachi, Pakistan.

PROPHET’S BIRTHDAY THROUGH THE CENTURIES

The above quotation of Mawlana Hazar Imam, His Highness the Aga Khan, is from a speech that he delivered to eminent scholars from around the world who had gathered in Karachi to present their research findings and reflect upon various aspects of the life of the Holy Prophet Muhammad (s.a.s). The conference was part of a series of events that were organized to mark the birthday anniversary of the beloved Prophet.

Prophet Muhammad was born in Mecca on the night of 12 Rabi’ al-awwal, the third month in the Islamic lunar calendar, in 570 AC. The birthday of the Prophet is called maulid which denotes the festivities organized on this happy and auspicious day. The alternative term miladun-nabi, which means birth anniversary, is also very commonly used.

The commemoration of miladun-nabi on a grand and festive scale emerged first in Egypt during the Fatimid era (969 – 1171 AC). This is not surprising because the Fatimid Caliphs were descendants of Prophet Muhammad (s.a.s.) through his daughter Hazrat Bibi Fatima (a.s.), who was married to the Prophet’s cousin, Hazrat Mawlana Murtaza Ali (a.s.). The Egyptian historian Maqrizi (d. 1442 AC) describes a Fatimid celebration held in 1122 AC in which the gathering included prominent scholars and officials of the religious hierarchy. They listened to sermons (khutba) and were given sweets, particularly honey, the favourite of the Prophet. On that occasion, the poor received alms. The tradition of miladun-nabi in Egypt was continued from the Fatimid days by all subsequent Muslim dynasties.

The way in which the birthday anniversary was celebrated varied in different countries. In Turkey, the mosques were decorated with lights, whereas in other Islamic lands, the occasion was marked by recitations of na’ats (devotional songs) in praise of the Prophet. In Iraq, the birthday came to be considered in the hierarchy of festive days second only to ‘Id al-fitr and ‘Id al-adha. It was also lavishly celebrated during the Middle Ages in Mecca, the city of his birth. In India, celebrations included large exhibitions of paintings, lectures and a funfair of activities ending with lavish feasts in which everybody participated. More recently in this century, 12 Rabi al-awwal was declared a public holiday in the Ottoman Empire.

A ‘BEAUTIFUL MODEL’

The Prophet’s life and his conduct should become a model on which every Muslim should aspire to build one’s life according to the situation facing the person. Allah says in the Holy Qur’an:

“Verily, in the apostle of God you have a good example for everyone who looks forward (with hope and awe) to God and the Last Day and remembers God unceasingly.” — 33:21.

The prophet (nabi) of Allah, Muhammad, never claimed to possess any superhuman qualities. He maintained that he was a mortal and a servant (‘abd) of Allah to whom revelation (wahi) came. He knew that his role was to be the messenger (rasul) and mediator of Allah in guiding mankind. The Prophet preached that the revelation that he received was by Allah’s unbounded grace, and through this act of mercy and kindness, he was appointed to be a guide amongst the people.

He never claimed vanity inspite of his exalted position as indicated in the Holy Qur’an. As Allah ‘taught Adam the names of all things’, (2:31) so did He teach Muhammad the Qur’an; with the first revelation coming to him on the Night of Qadr. (96:3) The designation of the Prophet as being ‘Mercy for the mankind’, rahmat lil-alamin (21:107), is another example of his lofty post. He saw his role amongst his people as their guide and teacher, and by his example he was to steer them to salvation. Whosoever followed him and his way understood their purpose and meaning of their existence in the world. [6] In this context, the chosen (al-mustafa) prophet became the prototype (uswa hasana), a ‘beautiful model’.

MISUNDERSTANDING

The function of the Prophet has been misunderstood by non-Muslims. His function was not only to be a spiritual guide, but also the organiser of the new social order which came as a result of the last of the revealed books, the Holy Qur’an. Outsiders have understood his role, for example, as a political figure of high distinction and great statesmanship. However, his role as a religious and spiritual guide and how his life could be emulated by those who are aspiring sanctity and piety is still misunderstood.

With regard to this misunderstanding Seyyed Hossein Nasr, the eminent contemporary Muslim scholar, says: “This is particularly true in the modern world in which religion is separated from other domains of life and most modern men can hardly imagine how a spiritual being could also be immersed in the most intense political and social activity.” [7] The integration of the material and spiritual aspect of one’s life was the hallmark of the lifestyle of the Prophet, and how he managed to fulfil this dual role should become an example for Muslims, who today face immense challenges and difficulties in trying to live in societies which have become increasingly material.

BALANCE BETWEEN DIN AND DUNYA

Prophet Muhammad participated fully in social life. He married and had a household. He was a ruler, a judge and a soldier who fought many battles in which he underwent painful ordeals. In his personal life, both as an orphan and adult, he underwent many hardships. In spite of this, he always exhibited humbleness and tolerance. He also made time to detach himself from the hustle and bustle of everyday life and indulged in contemplation and meditation. By this practice, he integrated the worldly  aspect of his life with spiritual activities.

In his daily life, he exercised utmost kindness and showed concern for the weak. His loving kindness extended over all beings. He was noted for his love of children and used to greet them and play with them. He was also known for his love of animals. [8]

He lived simply and his saying faqri fakhri (‘my poverty is my pride’) became a motto for the many. Every phase of his work and action became an ideal model of moral perfection. Whatever he did remains exemplary for his followers and thus his actions and sayings were recorded and preserved in the famous hadith literature.

ETHICS

The nobility and generosity of the Prophet was best exemplified in his triumphant entry into Mecca. The very people who had caused untold hardships to him were forgiven instead of him taking revenge and punishing them. This act of generosity was to become a source of immense joy and pride to his followers, who understood that the Message of Allah in the practice of their faith preached tolerance and forgiveness.

The Prophet’s love and compassion for his fellow beings and his concern for their welfare in all spheres of human endeavours are exemplified and recorded. He was their uncrowned king, ruler and father who was concerned with the welfare of his subjects. His total involvement in social welfare matters of the community (ummah) earned him high praises and respect. He continually sought better relationship between the members of the ummah and those of other faiths (Christians and Jews). In this manner he preached brotherhood, tolerance and patience (sabr) as qualities that would ensure peace and harmony. He sought to make the practice of religion an integral part of life so that there was peace and equilibrium between all forces that confront humankind.

The Prophet’s quality of magnanimity, that is the nobility of his soul and his quality to be above petty feelings, exhibited itself most of all in charity towards men and women and all other beings. There was no narrowness or pettiness in the soul of the Prophet, no limitation in giving of himself to others, both in terms of time and resources. The saying that ‘It is more blessed to give than to receive’ [9] was characteristic of his life until his demise in 632 AC at the age of 62.

SMALLER AND GREATER JIHADS

Anything that sought to destroy this equilibrium was counteracted. For example, the many wars that were fought, whether for political or social reasons, were for preserving the Faith (din) and social justice. In this manner, war had a positive meaning as an activity to establish peace and harmony. It is also interesting to note that apart from the outward war (jihad of combativeness), the Prophet also advocated inward combativeness which was necessary for maintaining the inner equilibrium. This battle was called the ‘great holy war’ (al-jihad al-akbar) and is fought within ourselves against forces that tend to negate AlIah’s Will. Interestingly, the outward war was designated by the Prophet as the ‘small holy war’ (al-jihad al-asghar).

PAST, PRESENT AND FUTURE

In the brief account of the qualities of Prophet Muhammad presented here, one of the key features that emerges is that his lifestyle highlights the fact that in order to achieve harmony, peace and tranquillity within the society at large and within the self, we have to live in this world and not reject it. It is through constant struggle in this world, that we will be in a position to transcend the human state and achieve the realisation of the Absolute which is the true destiny for all of us. The life of the Prophet is looked upon as a prototype by the believers in their quest to achieve this lofty status.

Prophet Muhammad’s meritocratic principles and ethic have been beautifully summarized in the concluding paragraph of the Presidential Address given by His Highness the Aga Khan at the Seerat Conference in Pakistan. He said:

“The Holy Prophet‘s life gives us every fundamental guideline that we require to resolve the problem as successfully as our human minds and intellects can visualise. His example of integrity, loyalty honesty, generosity both of means and of time, his solicitude for the poor, the weak and the sick, his steadfastness in friendship, his humility in success, his magnanimity in victory, his simplicity, his wisdom in conceiving new solutions for problems which could not be solved by traditional methods, without affecting the fundamental concepts of Islam, surely all these are foundations which, correctly understood and sincerely interpreted, must enable us to conceive what should be a truly modern and dynamic Islamic Society in the years ahead.” [10]

Date posted: Wednesday, December 7, 2016.

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Notes:

[1]. The Muslim World: Yesterday, Today and Tomorrow by H.R.H. Prince Karim Aga Khan, Aga Khan Ismailia Federal Council for Pakistan, 1977, p. 23-28.
[2]. And Muhammad is His Messenger by Annemarie Schimmel, University of North Carolina Press, London, 1985, p. 144. The book also provides insights into the manner in which this auspicious occasion was observed and celebrated in various countries in which Islam flourished, p. 144 – 158.
[3]. Dalail an-nubuwwa, Abu Nu’aim, p. 110.
[4]. The Faith of Shia Islam by Muhammad Rida al-Muzaffar, The Muhammad Trust of Great Britain and Northern Ireland, 1982, p. 61.
[5]. Kitab al-mawa’iz……al khitat, Maqrizi, 1:433, 466.
[6]. Manqib al-‘arifin, Aflaki, p. 242, Chapter 3, para. 152, quotes Rumi: “To follow the messenger of God, belongs to the duties of the ahl-i ma’na” (those who have reached the inner meaning of life).
[7]. Ideals and Realities of Islam, by S.H. Nasr, George Allen & Unwin Ltd., London, 1966, p. 68.
[8]. And Muhammad is His Messenger, by Annemarie Schimmel, p. 49.
[9]. Ideals and Realities of Islam, by S.H. Nasr, p. 75.
[10]. The Muslim World: Yesterday, Today and Tomorrow by H.R.H. Prince Karim Aga Khan, p. 28.

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LISTEN TO SEERAT CONFERENCE PRESIDENTIAL ADDRESS BY HIS HIGHNESS THE AGA KHAN

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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.

The Nur (Light) of Imamat

A portrait of Prince Karim Aga Khan IV during his enthronement in Geneva, Switzerland after his grandfather, His Highness the Aga Khan III, passed away on July 11, 1957. Photo by Philippe Le Tellier/Paris Match via Getty Images.

A portrait of Prince Karim Aga Khan IV during his enthronement in Geneva, Switzerland after his grandfather, His Highness the Aga Khan III, passed away on July 11, 1957. Photo by Philippe Le Tellier/Paris Match via Getty Images.

The doctrine of Imamat has been central in Shia Islam since the designation by the Prophet Muhammad (s.a.s.) of Hazrat Ali (a.s.) as his successor at Ghadir-Khumm. Among the various interpretations in Shia Islam, the Ismaili Muslims believe in the continuity of the Imamat through a living hereditary Imam descended from Hazrat Ali, through the prophet’s daughter Bibi Fatima (a.s). The current Imam of the Ismailis is His Highness the Aga Khan, who completes his 59th Imamat anniversary as the Ismaili community’s 49th Imam on July 11, 2016. To mark this occasion, we are pleased to provide short selections on the Imamat drawn from numerous writings of historians, theologians, philosophers and poets, Ismailis and non-Ismailis alike. But we begin, on this page, with a short piece prepared for younger readers, followed by a link to other pieces that includes the transliteration and translation of the Munajaat which is recited in many parts of the world specifically for the Imamat Day celebration.  

We wish Ismailis around the world Imamat Day Mubarak, and pray that the Imamat of Mawlana Hazar Imam, His Highness the Aga Khan, may continue for several more years beyond the celebration of his Diamond Jubilee on July 11, 2017, which is now exactly 52 weeks away.

The Nur (Light) of Imamat

The sun is extremely important for all life on earth. It gives us light, warmth and energy. The sun however is not the final source of life. It is Allah who gives life to all living things. It is God who has created the sun and the stars and everything that is in the universe.

The Quran teaches that Allah is the Light of the Heavens and the Earth. Allah guides mankind towards Him through His light. While Allah has created the physical light, He has also provided mankind another kind of light.

Allah says in the Quran:

“O Mankind! Truly there has come to you a proof from your Lord, and We have sent down to you a clear Light.” (Chapter 4, Verse 174)

What is this special light that Allah refers to, which guides and makes things clear? For Shia Muslims, this light is the Light of Imamat. The Shias refer to it as the Nur of Imamat. Nur means light. The Nur of Imamat is a spiritual light.

This spiritual light is with the Ahl al-bayt, the Imams from the Prophet Muhammad’s family. This light was with the first Shia Imam, Hazrat Murtaza Ali and, for Shia Imami Ismailis, it is now with their present 49th Imam, Shah Karim al-Husayni, His Highness the Aga Khan IV. The Imam guides his murids (followers) with his Nur.

The Imam’s Nur is not like ordinary light. It is a different light altogether. It is a spiritual light. Physical light, such as sunlight, helps everyone see things in the physical world. The Imam’s Nur guides his murids both in the spiritual and worldly aspects of their lives. Above all, the Imam’s Nur leads his followers towards inner peace and happiness.

Ever since the time of Hazrat Ali, the Ismaili Imams have guided their followers in succession, one after another. There have been forty-nine Imams up to the present time, but the Nur of Imamat is one, and it remains the same.

The Nur of Imamat is always there to guide through the physical presence of the Imam. The Imam holds his followers hands and leads them through both difficult and good times. He gives them guidance about how they should live in a particular time and place.

Just as the water of a river continues to flow, the line of Imamat never stops. That is, the Nur of Imamat is there to stay eternally.

One of the goals of the murid of the Imam should be to strive to come closer to the spiritual light of the Imam. This, one can do 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 and thinking about Allah constantly can bring us closer and closer to the Nur of Imamat.

Source: Article adapted from multiple literary sources including the Ta’lim curriculum published by Islamic Publications, London.

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PLEASE CLICK: The Munajaat and Imamat As Depicted Through the Ages in Ismaili and non-Ismaili Writings

IMAMS ARE SHIPS OF SALVATION

Feluccas on the Nile in Aswan. The ship occupies a unique position in the Islamic tradition. The Qur’an counts it among the ayat (miracles) of God and devotes twenty-eight verses enumerating its benefits to mankind. For Shaykh Khudr, a contemporary of the Ismaili Imam Nizar, Imams are the Ships of Salvation. Please click on image for numerous selections on Imamat.

Date posted: July 10, 2016.

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Supplications of Imam Zayn al-Abidin

“Recite: In the Name of thy Lord who created, created Man of a blood-clot. Recite: And thy Lord is the Most Generous, who taught by the Pen, taught Man that he knew not.” — Holy Qur’an, Sura al-Alaq, 96:1-5, translation by A.J. Arberry.

An Egyptian calligraphy of the first lines of Sura Al-Alaq (The Clot) – 96th sura of the Holy Qur’an. Verses 1-5 of the sura form the first revelation received by Prophet Muhammad at the Cave of Hira. Photo: Wikipedia.

An Egyptian calligraphy of the first lines of Sura Al-Alaq (The Clot) – the 96th sura of the Holy Qur’an. Verses 1-5 of the sura form the first revelation received by Prophet Muhammad at the Cave of Hira. Photo: Wikipedia.

Compiled and prepared by Abdulmalik Merchant
Publisher/Editor, Simerg

Laylat al-Qadr is the auspicious night during the month of Ramadhan when the Prophet Muhammad (s.a.s.) first received the revelation of the Holy Qur’an, thereby conferring upon him the mantle of Prophethood at the age of forty. The following verse from the Holy Qur’an describe the loftiness of this night:

“Lo! We revealed it on the Night of Power. What will convey unto you what the Night of Power is! The Night of Power is better than a thousand months. The angels and the spirit descend therein, by the permission of their Lord, with all decrees. Peace it is until the rising of the dawn.” — 94:5

The Shia Ismaili Muslims observe Laylat al-Qadr on the 23rd night of Ramadan, in keeping  with traditions received through Hazrat Ali (a.s.) and Hazrat Bibi Fatimah (a.s.), and the Imams of the Fatimid dynasty. It is a night of special prayers of supplication to thank God for  His Blessings, to petition Him for the forgiveness of our sins, to plead for things for ourselves and our families, and to pray for others. In the Qur’anic verse, 40:60, God says: “Your Lord has said: Supplicate Me and I will respond to you.” A tradition of the Prophet speaks of supplication as the weapon of the man of faith, the centrepole of religion and the light of the heavens and the earth. When the first Shia Imam Hazrat Ali was asked which speech was the best in God’s eyes, he replied: “A great amount of dhikr (remembrance of God), pleading and supplication.” His great grandson, Imam Muhammad al-Baqir (a.s.) said: “God loves nothing better than that His servants ask from Him.”

As we mark Laylat al-Qadr, we bring you a selection of supplications attributed to Imam Zayn al-‘Abidin (a.s.), who succeeded Imam Husayn (a.s.) after he was martyred in the Battle of Karbala. Imam Zayn al-‘Abidin’s severe illness at the time of the battle disabled him from bearing arms, and moreover Imam Husayn had also refused him to take part in the battle as he was to be the next Imam.

Imam Zayn al-‘Abidin is known as the ‘Ornament of the Worshipers’ and ‘the Imam of the Carpet’ because of the time he spent in prayer. His prayers and supplications have been brought together under the title The Prayers of Imam Zayn al-‘Abidin or As-Sahifa Al-Sajjadiyya, and are impressive for their spirit of devotion.

A SELECTION OF SUPPLICATIONS OF IMAM ZAYN AL-‘ABIDIN

O God,
bless Muhammad and his Household,
respond to my supplication, come near my call,
have mercy on my pleading,
listen to my voice

O God,
take to Yourself, from my soul
what will purify it. And leave for my soul
which will set it right, for surely,
my soul will perish unless you protect it.

O God,
bless Muhammad and his Household,
clothe me in Thy well-being,
wrap me in Thy well-being,
fortify me through Thy well-being,
honour me with Thy well-being,
free me from need through Thy well-being,
donate to me Thy well-being,
bestow upon me Thy well-being,
spread out for me Thy well-being,
set Thy well-being right for me,
and separate me not from Thy well-being
in this world and the next!

O God, I ask pardon from Thee for
the person wronged in my presence
whom I did not help,
the favour conferred upon me
for which I returned no thanks,
the evildoer who asked pardon from me
and whom I did not pardon,
the needy person who asked from me
and whom I preferred not over myself,
the fault of a believer which became evident to me
and which I did not conceal,
and every sin which presented itself to me
and which I failed to avoid.

O God,
bless Muhammad and his Household.
Ward away [evil] from me, by Your gentleness,
feed me through Your favor,
reform me through Your generosity,
heal me through Your goodness,
shade me in Your shelter,
and wrap me in Your pleasure,
and give me success to reach
the most guided of affairs
when affairs confuse me.

O Reliever of worry!
O Remover of grief!
O Merciful in this world and the next
and Compassionate in both!
Bless Muhammad and his Household,
relieve my worry,
and remove my grief!

O God,
bless Muhammad and his Household,
provide us with the day’s good companionship
and preserve us against parting from it badly
by doing a misdeed
or committing a sin, whether small or great!

O God,
bless Muhammad and his Household
and make this
the most fortunate day we have known,
the most excellent companion we have accompanied,
and the best time in which we have lingered!

Thou art All-kind with immensity,
the Forgiver of the great,
and Thou art more merciful
than every possessor of mercy!
So bless Muhammad and his Household,
the good, the pure, the chosen, the most distinguished!

So bless Muhammad and his Household,
open for me, my Lord, the door of relief
through Thy graciousness,
break from me the authority
of worry by Thy strength,
confer the beauty of Thy gaze
upon my complaint,
let me taste the sweetness
of benefaction in what I ask,
give me from Thyself mercy
and wholesome relief,
and appoint for me from
Thyself a quick way out!

O God,
bless Muhammad and his Household,
empty my heart for Thy love,
occupy it with remembering Thee,
animate it with fear of Thee
and quaking before Thee,
strengthen it with beseeching Thee,
incline it to Thy obedience,
set it running in the path
most beloved to Thee,
and subdue it through desire
for what is with Thee
all the days of my life!

O God,
bless Muhammad and his Household,
rid me of envy,
encircle me against sins,
make me abstain from things unlawful,
give me not the boldness of disobedient acts,
assign me love for that which is with Thee
and satisfaction with that
which comes to me from Thee,
bless me in
that which Thou providest me,
that which Thou conferrest upon me,
and that through which Thou favourest me,
and make me in all my states
safeguarded, watched,
covered, defended,
given refuge, and granted sanctuary!

Make my tongue utter Thy praise,
Thy thanksgiving, Thy remembrance,
and Thy excellent laudation,
and expand my heart
toward the right goals of Thy religion!

God, lower before them [my parents] my voice,
make agreeable to them my words,
make mild before them my temper,
make tender toward them my heart,
and turn me into their kind companion,
their loving friend!

O God,
thank them for my upbringing,
reward them for honouring me,
and guard them as they guarded me in my infancy!

O God,
I ask from Thee the best in Thy knowledge,
so bless Muhammad and his Household
and decree for me the best!

O Reliever of worry!
O Remover of grief!
O Merciful in this world and the next
and Compassionate in both!
Bless Muhammad and his Household,
relieve my worry,
and remove my grief!

O God,
bless Muhammad and the Household of Muhammad,
take my soul while it is firm in sincerity,
cut off my need for this world,
make my desire for what is with Thee
become a yearning to meet Thee,
and give me true confidence in Thee!

O God,
some rise in the morning
having trust or hope in other than Thee.
I rise in the morning,
and Thou art my trust and my hope in all affairs,
so decree for me those which are best in outcome
and deliver me from misguiding trials,
O Most Merciful of the merciful!

O God, O He Who
singled out Muhammad and his Household for honour,
appointed them the heirs to the prophets,
sealed with them the executors and the Imams,
taught them the knowledge of what has been
and what remains to be,
and made the hearts of the
people incline toward them!

Bless Muhammad and his Household, the pure,
and act toward us with that of which Thou art worthy
in religion, in this world, and in the next world!
Thou art powerful over everything.

Date posted: June 26, 2016.

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The material for this reading was compiled from the following sources:

  1. Hazrat Imam Ja’far as-Sadiq, Ilm, Volume 8, Number 1 (July – November 1982).
  2. https://www.al-islam.org/sahifa-al-kamilah-sajjadiyya-imam-zain-ul-abideen/supplications.
  3. https://en.wikipedia.org/wiki/Al-Sahifa_al-Sajjadiyya.

The Month of Ramadhan: A New Leaf Everyday for a Better World

Note from the editor: “A New Leaf Everyday” is a compilation by Simerg of verses from the Holy Qur’an, the traditions of the Prophet Muhammad (may peace be upon him) and excerpts from speeches and farmans of Ismaili Imams (or their family members) that are pertinent to the message on a different leaf which has been presented (almost) everyday on this page since the start of the month of Ramadhan on June 6, 2016.  The photos of the leaves were either taken by us during our visits to the Aga Khan Foundation’s Together-Ensemble mobile exhibition, which is currently on a cross-Canada tour, or sent to us by the exhibition’s tour manager, François Grenier, to whom we express our deep gratitude. The leaf messages were penned down by visitors to the exhibition.

(IX): CHARITY

Together-Ensemble8 year old Hannah Saikaley’s wants to help by “Donating food, money, drinks and clothes and by cleaning the earth.”

“And perform the prayer, and pay the alms; whatever good you shall forward to your souls’ account, you shall find it with God; assuredly God sees the things you do.” — Holy Qur’an, 2:110, Sura Al-Baqarah (The Cow), Translation by A.J. Arberry.

“Those who believe and do deeds of righteousness, and perform the prayer, and pay the alms — their wage awaits them with their Lord, and no fear shall be on them, neither shall they sorrow.” — Holy Qur’an, 2:277, Sura Al-Baqarah (The Cow), Translation by A.J. Arberry.

“If you publish your freewill offerings, it is excellent; but if you conceal them, and give them to the poor, that is better for you, and will acquit you of your evil deeds; God is aware of the things you do.” — Holy Qur’an, 2:271, Sura Al-Baqarah (The Cow), Translation by A.J. Arberry.

“Charity obliterates sins just as water extinguishes fire…Save yourself from the (Hell) Fire even with half a date (to be given in charity); and if you do not find a half date, then with a good pleasant word.” — Traditions of the Holy Prophet Muhammad (s.a.s.), 570 CE – 632 CE

“Do not feel ashamed if the amount of charity is small…Charity and alms are the best remedy for ailments and calamities…If you want to pray to Allah for better means of subsistence, then first give something in charity” — Hazrat Ali (a.s.), 599 CE -661 CE, 1st Shia Imam.

Date posted: June 17, 2016.

Recommended: Please visit Qur’anic Corpus for several parallel translations of the Holy Qur’an in English, verse by verse.

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(VIII). BE NICE

“A kind word with forgiveness is better than almsgiving followed by injury. Allah is Absolute, Clement.” — Holy Qur’an, 2:263, Sura Al-Baqarah (The Cow), Translation by M. Pickthall.

“The servants of the All-merciful are those who walk in the earth modestly and who, when the ignorant address them, say, ‘Peace'” — Holy Qur’an, 25:63, Sura al-Furqan (The Criterion), Translation by A.J. Arberry.

“When a (courteous) greeting is offered you, meet it with a greeting still more courteous, or (at least) of equal courtesy. Allah takes careful account of all things.” — Holy Qur’an, 4:86, Sura An-Nisa (The Women), Translation by Yusuf Ali.

Ramadhan - A New Leaf Everyday - VIII To be nice

“The believer does not defame, abuse, disparage, nor vilify…The strong person is not he who has physical strength but the person is strong if he can control his anger.” — Traditions of the Holy Prophet Muhammad (s.a.s.), 570 CE – 632 CE

“You should not speak ill of other religions or ridicule anybody” — His Highness the Aga Khan III, (1877-1957), 48th Ismaili Imam, Precious Pearls, #66, Page 47, Ismailia Association for Pakistan.

“Keep to forgiveness (O Muhammad), and enjoin kindness, and turn away from the ignorant.” — Holy Qur’an, 7:199, Sura Al-A’raf (The Heights), Translation by M. Pickthall.

“The best deed of a great man is to forgive and forget…Courtesy costs nothing, but buys everything.” — Hazrat Ali (a.s.), 599 CE -661 CE, 1st Shia Imam.

“You should be united. Our religion preaches that we should let bygones be bygones. Even if one harms you, you should forgive him.” — His Highness the Aga Khan III, Precious Pearls, #85, Page 57, Ismailia Association for Pakistan.

“I would also like you also to remember that you should at all times live within the spirit of Islam. This means that you are brothers and sisters and that whenever any one of you has difficulties, troubles or needs help or wants guidance, you should always help each other.” — His Highness the Aga Khan, 49th Ismaili Imam, Gujranwalla, Pakistan, November 26, 1964, Farman Mubarak, Ismailia Association Pakistan, Part II, Pg. 22.

“You must be humble, as it is one of the greatest [forms of] worship.” — Hazrat Ali (a.s.).

Date posted: June 15, 2016.

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(VII). HELPING PEOPLE AROUND THE WORLD
Ramadhan - A New Leaf Everyday - VII Serving Around the World

Reflection(s) from Aga Khan Foundation’s mobile exhibition Together-Ensemble which is currently on a cross-country Canada tour.

“I have been impressed by recent studies showing the activity of voluntary institutions and not-for-profit organisations in Canada to be among the highest in the world. This Canadian spirit resonates with a cherished principle in Shia Ismaili culture — the importance of contributing one’s individual energies on a voluntary basis to improving the lives of others.

“This is not a matter of philanthropy, but rather of self-fulfillment — ‘enlightened self-fulfillment’.

“During my Golden Jubilee — and this is important — six years ago Ismailis from around the world volunteered their gifts, not only of wealth, but most notably of time and knowledge, in support of our work. We established a Time and Knowledge framework, a structured process for engaging an immense pool of expertise involving tens of thousands of volunteers. Many of them traveled to developing countries as part of this outpouring of service — one third of those were Canadians. Their impact has been enormous in helping us to achieve best practice standards in our institutions and programmes, making us we hope an even better partner for Canada!” — His Highness the Aga Khan, 49th Ismaili Imam, Ottawa, Canada, February 27, 2014.

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“In the Shia Ismaili Muslim tradition, voluntary service to others is viewed as an integral and positive part of daily life, and never as a burdensome obligation or an elective activity. Service is a means for each individual to actualise Islam’s ethics of inclusiveness, of compassion, of sharing, of the respect for life, and of personal responsibility for sustaining a healthy physical, social, and cultural environment.

“Generosity is fundamental to this concept of volunteerism: generosity of material resources, of time, of thought and of knowledge. The importance of the donation of time and financial resources is widely recognised. The other two elements are not. Thought helps others to help themselves. Knowledge enables the educated to provide technical information to the less educated on how to meet their own needs better and serve others.” — Princess Zahra Aga Khan, Edmonton, Canada, August 25, 1998.

Date posted: June 13, 2016.

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(VI). HOW TO MAKE THE WORLD A BETTER PLACE
Ramadhan - A New Leaf Everyday - VI Make World A Better Place

Reflection(s) from Aga Khan Foundation’s mobile exhibition Together-Ensemble which is currently on a cross-country Canada tour.

“If our animosities are born out of fear, then confident generosity is born out of hope. One of the central lessons I have learned after a half century of working in the developing world is that the replacement of fear by hope is probably the single most powerful trampoline of progress.” — His Highness the Aga Khan, 49th Ismaili Imam, Germany, May 20, 2006.

“The effective world of the future will be one of pluralism, a world that understands, appreciates and builds on diversity. The rejection of pluralism plays a significant role in breeding destructive conflicts, from which no continent has been spared in recent decades. But pluralist societies are not accidents of history. They are a product of enlightened education and continuous investment by governments and all of civil society in recognising and celebrating the diversity of the world’s peoples.” — His Highness the Aga Khan, Oslo, Norway, April 7, 2005.

Date posted: June 11, 2016.

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(IV) AND (V). POVERTY AND BEING HELPFUL: ISLAM’S CLEAR MESSAGE WITH AN EXAMPLE FROM THE LIFE OF THE PROPHET MUHAMMAD (MAY PEACE BE UPON HIM)

Ramadhan - A New Leaf Everyday - IV Less Poverty and How to Help

Reflection(s) from Aga Khan Foundation’s mobile exhibition Together-Ensemble which is currently on a cross-country Canada tour.

“…A state of poverty is a state of deprivation with respect to health and nutrition, education and security, housing and credit, and all the other conditions which are essential to human well-being.” — His Highness the Aga Khan, 49th Ismaili Imam, Berlin, Germany, November 13, 2007.

“Our duty is to try to free people from poverty. And to me, poverty means being without hope of ever controlling one’s own destiny. This means condemning one’s children and grandchildren to unacceptable living conditions.” — His Highness the Aga Khan, November 27, 2007, Madagascar.

“Islam has a very clear message about the different forms of generosity. There is that with regard to the poor, which takes the form of gifts. But the recipient remains poor. There exists a second form of generosity that contributes to growing the independence of the person. This concept, in which the goal is to make the person the master of their destiny, is the most beneficial in the eyes of Allah” [see example from the life of Prophet Muhmmad, below – ed]. — His Highness the Aga Khan, Interview L’Express, July 4, 2007.

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Firewood

It is related that when an Ansar (Helper) came to Prophet Muhammad and begged from him, he asked him whether he had nothing in his house. When the Ansar said that he had a piece of cloth, which he used for wearing as well as for spreading on the ground, and a wooden bowl from which he drank water, the Prophet told him to bring them to him, and when he did so he took them in his hand and asked, “Who will buy these?” When a man offered a dirham, the Prophet asked twice or thrice. “Who will offer more than a dirham?” and the Prophet gave them to a man who offered two dirhams. He then took the two dirhams and giving them to the Ansari he said, “Buy food with one of them and hand it to your family, and buy an axe with the other and bring it to me.”

When he bought the axe, Prophet Muhammad fixed a handle on it with his own hand and said, “Go gather firewood and sell it, and don’t let me see you for a fortnight.” The man went away and gathered firewood and sold it. When he had earned ten dirhams he came to the Prophet and bought a garment with some of them and food with others.

Date posted: June 9/10, 2016.

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(III). TOGETHER AND PARTNERSHIP

Ramadhan - A New Leaf Everyday - III Together-Unity
Reflection from Aga Khan Foundation’s mobile exhibition Together-Ensemble which is currently on a cross-country Canada tour.

“And obey Allah and His messenger, and dispute not one with another lest ye falter and your strength depart from you; but be steadfast! Lo! Allah is with the steadfast.” — Holy Qur’an, 8:46, Sura Al-Anfal (The Spoils of War), Translation by M. Pickthall.

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“One event which I witnessed was a boxing match between two Ismaili boys – one African, one Asian. I saw a good fight and, at the end, I think each of them thought he had won….At the end of this sporting event, the two boys shook hands and stood together to be photographed. To me this symbolised the partnership between different races which I am convinced is the only condition of peace and prosperity….I most strongly urge the Ismaili community to work hand in hand with all other citizens” — His Highness the Aga Khan, 49th Ismaili Imam, Kampala, Uganda, Ceremonial installation (Takhtnashini), October 25, 1957.

“With humility, tolerance and respect for each other, by honest work and straight dealings, you will earn the true friendship of your fellows…By the way you conduct your daily lives, by the compassion you show to your fellow men and women, and above all by your faith in God – you will ultimately be judged” — His Highness the Aga Khan, Takhtnashini, Mumbai, March 11, 1958.

Date posted: June 8, 2016.

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(II). NATURE AND THE ENVIRONMENT

Ramadhan - A New Leaf Everyday

“It is He who sent down out of heaven water, and thereby We have brought forth the shoot of every plant, and then We have brought forth the green leaf of it, bringing forth from it close-compounded grain, and out of the palm-tree, from the spathe of it, dates thick-lustered, ready to the hand, and gardens of vines, olives, pomegranates, like each to each, and each unlike to each. Look upon their fruits when they fructify and ripen! Surely, in all this are signs for a people who do believe.” — Holy Qur’an, 6:99, Sura An-An’am (The Cattle), Translation by A.J. Arberry.

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“The Qur’an refers very often to nature as a reflection of Allah’s power of creation, and it says, look at the mountains, the rivers, the trees, the flowers, as evidence of Allah’s love for the people whom He has created. Today, I look at the environment and I say to you, I believe Allah is smiling upon you, and may His smile always be upon you.” — His Highness the Aga Khan, 49th Ismaili Imam, speaking in a mountainous setting in Badakhshan in 1995.

“There are many, many interpretations of Islam within the wider Islamic community, but I think one on which there is greatest consensus, is the fact that we are trustees of God’s creation, and we are instructed to seek to leave the world a better place than it was when we came into it. Therefore, the question is: What is a ‘better place’, in physical terms? And that ‘better place’, in physical terms, clearly means trying to bring values into environments, buildings and contexts, which make the quality of life better for future generations than it is today.” — His Highness the Aga Khan in an interview with Robert Ivy, Editor in Chief, Architectural Record, conducted on August 31, 2001, at Aiglemont, France.

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“Islam is fundamentally in its very nature a natural religion. Throughout the Quran God’s signs (Ayats) are referred to as the natural phenomenon, the law and order of the universe, the exactitudes and consequences of the relations between natural phenomenon in cause and effect. Over and over, the stars, sun, moon, earthquakes, fruits of the earth and trees are mentioned as the signs of divine power, divine law and divine order.” – His Highness the Aga Khan III (1877 – 1957), 48th Ismaili Imam.

Date posted: June 7, 2016.

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(I) UNITY OF OUR HUMAN RACE

OLYMPUS DIGITAL CAMERA

From the mobile exhibition Together-Ensemble currently on a cross-country Canada tour. My better world includes….”God created man from One Soul. Everybody should help each other.”

“Mankind, fear your Lord, who created you of a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women; and fear God by whom you demand one of another, and the wombs; surely God ever watches over you.” — Holy Qur’an, 4:1, Sura an-Nisa  (The Women), Translation by A.J. Arberry.

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“…As you build your lives, for yourselves and others, you will come to rest upon certain principles. Central to my life has been a verse in the Holy Qur’an which addresses itself to the whole of humanity. It says: “Oh Mankind, fear your Lord, who created you of a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women.

“…I know of no more beautiful expression about the unity of our human race — born indeed from a single soul.” — His Highness the Aga Khan, 49th Ismaili Imam, February 27, 2014, Parliament of Canada.

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“All men, rich and poor, must aid one another materially and personally. This fraternity is absolute, and it comprises men of all colours and all races: black, white, yellow, tawny; all are the sons of Adam in the flesh and all carry in them spark of the Divine Light. Everyone should strive his best to see that this spark be not extinguished but rather developed to that full Companionship-on-High.” — His Highness the Aga Khan III (1877-1957), 48th Ismaili Imam.

Date posted: June 6, 2016.

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The Miraj: A Powerful Metaphor for Our Spiritual Journey

While ascent (al-ma’arij) in its simple meaning gives a clue to the upward direction of the Prophet’s journey, it proclaims very emphatically that if God has placed man on this earth, He has also set up a ladder for man to climb up to Him. No wonder Allah calls Himself the Lord of the Ways of Ascent (Dhu ’l-ma‘arij).” —  Read More

It is believed that Prophet Muhammad (s.a.s.) prayed at this mosque (which is in the basement of present day Al Aqsa Mosque) before he took the night journey to heaven. Photo: Muslim Harji, Montreal, PQ. Copyright.

It is believed that Prophet Muhammad (s.a.s.) prayed at this mosque (which is in the basement of present day Al Aqsa, see next photo) before he took the night journey to heaven. Photo: Muslim Harji, Montreal, PQ. Copyright. Please click on image for article on Miraj.

A view of old Jerusalem with the Dome of the Rock in the foreground. Photo: Muslim Harji, Montreal, PQ. Copyright.

A view of old Jerusalem with the Dome of the Rock as the centerpiece. Photo: Muslim Harji, Montreal, PQ. Copyright.

Date posted: Tuesday, May 3, 2016.
Last updated: Tuesday, April 2, 2019.

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The Work of the Ismaili Imamat at a Glance, and the Most Famous Logos of the Aga Khan Development Network

University of Ottawa confers an Honorary Degree on His Highness the Aga Khan

“His Highness has used his own faith background to speak directly to the goodness of all people.” — President Alan Rock, University of Ottawa, January 13, 2012. Photo: University of Ottawa. Copyright.

For over 60 years the Aga Khan Development Network (AKDN), under the leadership of His Highness the Aga Khan, the 49th hereditary Imam of the Ismailis in direct lineal descent of the Prophet Muhammad (may peace be upon him), has been building institutions and delivering essential services by creating schools and hospitals, newspapers and electricity generation plants, and social programmes of all kinds. These services have helped improve the lives of hundreds of millions of people of all races and faiths in places as varied as Cairo, Kabul, Delhi and Bamako.

We provide an organizational chart highlighting the breadth of the work of the Ismaili Imamat, and compile a piece about the most identifiable emblems, logos and seals of the AKDN.

Please click on image to enlarge

Work of Ismaili Imamat and AKDN

Credit AKDN*

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FAMOUS LOGOS, SEALS AND EMBLEMS OF AKDN AGENCIES AND INSTITUTIONS

1. Aga Khan University (AKU)

aku-seal

The Seal of Aga Khan University is a visual representation of the principles which underlie the founding of the University. The circular form of the Seal, with its different levels of imagery contained in concentric circles, has its visual roots in the rosettes of early Islamic periods. The circle also symbolises the world and reflects the international presence of the University.

At the centre of the Seal is a star, or sun. Light is a universal symbol for the enlightenment that education provides.The light emanating from the star is also symbolic of Nur (Divine light).

The star incorporates 49 points to commemorate the University’s founding by His Highness Prince Karim Aga Khan. The outer ring circumscribes a Qur’anic ayat rendered in classic thuluth script and reads as follows:

“And hold fast, All together, by the rope
Which God (stretches out for you),
And be not divided among yourselves,
And remember with gratitude
God’s favour on you:
For ye were enemies
And He joined your hearts
In love, so that by His grace
Ye became brethren” — Sura 3, Ayat 103.

2. Aga Khan Foundation (AKF)

akf-logos

In every language there are idioms and proverbs illustrating the importance of the right hand as an instrument of human skill, achievement and caring.

The Aga Khan Foundation logo is based on the right hand, and represents the humanitarian and positive philosophy underlying the Foundation and its activities.

In Islam, the hand has a number of meanings: its shape reflects its comprehensive and positive character, while its constituents represent the five principles of Islam and the five senses of the human body. The stylized fingers represent “Allah” in the Kufic script, and the interlacing beneath the fingers correspond to the anatomy of the hand and also delineates the sign, which in Chinese stands for Wisdom.

The logo of the Aga Khan Foundation was designed by Mr. Zahoor-ul-Akhlaq of Pakistan.

3. Aga Khan Health Services (AKHS)

Aga Khan Health Services

Photo: Isabelle Prondzynski. Copyright.

The emblem of the Aga Khan Health Services shown on the cup and saucer represents health care and compassion. The crescent is an ancient icon which, when used in red, has become the equivalent of the International Red Cross. The three-crescent design in its simple, poetic form creates an internal space symbolising how institutions and programmes using the symbol surround, attend and care for those in need.

4. Aga Khan Award for Architecture (AKAA)

AKAA Logo

The logo of the Aga Khan Award for Architecture was designed by Karl Schlamminger, a German Muslim of the Shia tradition.

The Name of Allah in Kufic script, reflecting Itself and repeating Itself, forms the basis of the logo design.

Date posted: April 7, 2016.

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*For original chart and related material please visit the Aga Khan Development Network link at http://www.akdn.org/publications/2015_akdn_overview.pdf.

Sea of Gold: An Exhibit of Newfound Fatimid Treasures in Caesarea

In February 2015, divers off the coast of Caesarea spotted by chance a group of gold coins lying on the seabed. They immediately alerted marine archaeologists of the Israel Antiquities Authority (IAA), who conducted a salvage excavation at the site and recovered more than 2,580 Fatimid coins of pure (24 karat) gold weighing a total of 7.5 kg.

Please click on the image to view an on-line exhibit of the discovery.

Please click on the image to view an on-line exhibit of the discovery.

The coins date from the mid-9th to the early 11th century CE. They were minted by the Fatimid caliphs of Egypt, and include dinars minted in al-Qayrawan, on the Tunisian coast, by Imam al-Mahdi (AH 297–322 = 910–934 CE), the founder of the Fatimid caliphate as well as a much larger collection belonging to the Fatimid caliphs Imam Al-Hakim (AH 386–411 = 996–1021 CE) and his successor Imam Al-Zahir (AH 411–427 = 1021–1036 CE).

Following the discovery, an exhibition was held from June to December 2015 at the Samuel and Saidye Bronfman Archaeology Wing of The Israel Museum in Jerusalem. Some very interesting data and information about the Fatimid coins was also posted on the Museum’s website, which includes topics such as the inscription on the coins, the coin’s purchasing power, the script, and the purity of the coins. We invite our readers to visit the website by clicking on http://www.imj.org.il/exhibitions/2015/caesarea/ or on the image shown above.

Date posted: March 4, 2016.

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Imam is “A Cosmic Necessity,” and Hazar Imam, His Highness the Aga Khan, is the “Living, Hereditary Imam in Direct Descent from the Prophet”

QUOTES

1. IMAM – A COSMIC NECESSITY

Imam is the Threshold through which God and the creatures communicate; Imam is a Cosmic Necessity and the earth cannot be devoid of an Imam – without an Imam the earth and the universe would crumble; The Imam is the Proof, the Manifestation and the Organ of God and he is the Means by which human beings can attain the knowledge of God — Excerpt from The Divine Guide in Early Shi’ism by Mohamad Ali Amir-Moezzi, pp 125-131, SUNY, 1994.

2. THE ROLE OF MAWLANA HAZAR IMAM

Historically and in accordance with Ismaili tradition, the Imam of the time is concerned with spiritual advancement as well as improvement of the quality of life of his murids. The imam’s ta‘lim lights the murid’s path to spiritual enlightenment and vision. In temporal matters, the Imam guides the murids, and motivates them to develop their potential…..Mawlana Hazar Imam Shah Karim al Hussaini, His Highness Prince Aga Khan, in direct lineal descent from the Holy Prophet (s.a.s.) through Hazrat Mawlana Ali (a.s.) and Hazrat Bibi Fatima (a.s), is the Forty-Ninth Imam of the Ismaili Muslims….Clauses (F) and (G) of the Preamble of the Ismaili Constitution ordained in 1986 [1].

3. HIS HIGHNESS THE AGA KHAN: THE LIVING IMAM

The religious leadership of the Ismaili Imam goes back to the origins of Shia Islam when the Prophet Muhammad appointed his son-in-law, Ali, to continue his teachings within the Muslim community. The leadership is hereditary, handed down by Ali’s descendants, and the Ismailis are the only Shia Muslims to have a living Imam, namely myself. [2] The Ismaili Imamat is a supra-national entity, representing the succession of Imams since the time of the Prophet…today the Ismailis are the only Shia community who, throughout history, have been led by a living, hereditary Imam in direct descent from the Prophet. [3]

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READINGS

1. THE NUR (LIGHT) OF IMAMAT

What is this special light that Allah refers to [in Holy Qur’an 4:174], which guides and makes things clear? For Shia Muslims, this light is the Light of Imamat. The Shias refer to it as the Nur of Imamat. Nur means light. The Nur of Imamat is a spiritual light….Click to read more

2. LOVE FOR THE IMAM

“Say (O Muhammad): No reward do I ask (for my favours) except your love for my kith and kin” – Holy Qur’an, 42:23

“He who loves us will be with us on the Day of Judgement” – Imam Ja’far as-Sadiq….Click to read more

3. THE FORMULATION OF THE DOCTRINE OF IMAMAT

Like his father and grandfather before him, Imam Ja’far remained politically quiescent and inactive…..it was in this period of political inactivity – to an extent – that the main religious ideas and doctrinal formation of Imamate concepts really crystallised….Click to read more

4. THE TERM IMAM IN THE HOLY QUR’AN

The term Imam is used seven times in the singular and five times in the plural form in the Holy Qur’an. It is not, however, used in the same sense every time. The different shades of meaning which it indicates therefore needs to be analysed….Click to read more

5. THE DOCTRINE OF IMAMAT DURING THE FATIMID PERIOD

The central doctrine of the Ismaili community has always been the doctrine of Imamat because around it are built all the goals of the community and the roles of the dais, but this doctrine is also not rigid, it has been evolving, particularly in the writings and preachings of the dais….Click to read more

6. IMAMAT IN ISMAILI GINANIC LITERATURE

According to the Ginans the Imam is the source of Guidance for mankind. He shows them the right path, saves the people from ignorance and acts as a Divine Light in the darkness….Click to read more

Date posted: Saturday, January 23, 2013 (this is a slightly updated version of a previous post).

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Reference:

[1] The Preamble of “The Constitution of the Shia Imami Ismaili Muslims”

[2] Voices: “The Power of Wisdom” – His Highness the Aga Khan’s Interview with Politique Internationale (English translation)

[3] In a Dynamic and Stirring Address to Members of the Canadian Parliament, His Highness the Aga Khan Shares His Faith Perspectives on the Imamat, Collaboration with Canada, the Muslim World Community (the Ummah), the Nurturing of Civil Society, Early Childhood Education, Voluntary Work, and the Unity of the Human Race