Simerg is an independent initiative dedicated to Ismaili Muslims, the Aga Khan — their Hereditary Imam — and the Ismaili Imamat, and Islam in general through literary readings, photo essays and artistic expressions
We invite readers to explore our sister website, Barakah, for special coverage of the Aga Khan’s historic seven-day visit to India. He arrived in New Delhi on Wednesday, September 9, 2026. During his trip, he will meet with government leaders and bestow a Didar (meaning “a glimpse”) upon his Ismaili community– a profoundly inspiring and spiritually uplifting event deeply cherished by every Ismaili to see their beloved Imam in their midst and receive guidance for their material and spiritual well-being. His visit follows earlier trips to France, Kenya, Uganda, the USA, Portugal, the UK, Eastern Canada,Northern Pakistan, Germany and Western Canada (click the links for Barakah’s special coverage of the 10 trips).
His Highness the Aga Khan meets India’s External Affairs Minister, September 10, 2026. Click the image for coverage in Barakah.
God chose Adam and Noah and the House of Abraham and the House of Imran above all beings, the seed of one another; God hears, and knows — Qur’an, 3:33-34, translation by A. J. Arberry, see Corpus Quran for multiple translations.
Today the Ismailis are the only Shia community who, throughout history, have been led by a living, hereditary Imam in direct descent from the Prophet — His Late Highness Aga Khan IV, Parliament of Canada, Ottawa, February 27, 2014.
On Wednesday May 27, 2026, corresponding to the 10th day of the Islamic month of ‘DhuI-Hijjah, Muslims in Canada and around the world celebrated the Festival of Sacrifice or Eid al-Adha at the completion of the annual pilgrimage to Mecca.
Little is it known in the broader context and understanding of Islamic history, that on the 18th day of ‘DhuI-Hijjah, a week following his final pilgrimage, the Prophet Muhammad (may peace be upon him and his progeny) — based on a divine command from Allah — designated Hazrat Ali as his successor and the first in the continuing line of Hereditary Imams. This event took place in 632 CE and is observed by all Shia Muslims, including the Ismailis, as Eid-e Ghadir because it occurred at Ghadir Khumm, a valley between Mecca and Medina.
The majority of the Muslims, the Sunnis, do not accept the Shia version of this historic event and do not associate it with Ali’s succession to Muhammad. Thus, the world’s lack of knowledge about a pivotal historic moment in Islam.
For the Shia Ismaili Muslims, who will be commemorating this historic day on or around June 3, 2026, this event is of added significance as they are led by a living Hereditary Imam, His Highness the Aga Khan, whom they lovingly and respectfully address as Mawlana Hazar Imam (Our Lord the Present/Living Imam).
Mawlana Hazar Imam, His Highness Prince Rahim Aga Khan, the 50th Hereditary Imam, who succeeded to the Throne of Imamat on February 4, 2025.
The late Aga Khan in a rare interview with France’s journal, Politique International, has comprehensively described the general Shia understanding of Imamat, the Sunni belief as well as his own status as follows:
“The religious leadership of the Ismaili Imam goes back to the origins of Shia Islam when the Prophet Muhammad appointed his son-in-law, Ali, to continue his teachings within the Muslim community. The leadership is hereditary, handed down by Ali’s descendants, and the Ismailis are the only Shia Muslims to have a living Imam, namely myself. The other Shia — the Twelvers — revere a “hidden” Imam who will return on the Day of Judgment to take part in the final judgment.
“It is the presence of the living Imam that makes our Imamat unique.
“The Sunni are completely different in that they do not accept the idea of continuity of religious leadership by members of the Prophet’s family.”
“The Ismaili Imamat is a supra-national entity, representing the succession of Imams since the time of the Prophet. But let me clarify something more about the history of that role, in both the Sunni and Shia interpretations of the Muslim faith. The Sunni position is that the Prophet nominated no successor, and that spiritual-moral authority belongs to those who are learned in matters of religious law. As a result, there are many Sunni imams in a given time and place. But others believed that the Prophet had designated his cousin and son-in-law, Ali, as his successor. From that early division, a host of further distinctions grew up — but the question of rightful leadership remains central. In time, the Shia were also sub-divided over this question, so that today the Ismailis are the only Shia community who, throughout history, have been led by a living, hereditary Imam in direct descent from the Prophet.”
In historical sources, it is recorded that on the way back to Medina after performing a pilgrimage to Mecca, the Prophet received a revelation that Ismaili Muslims recite in their daily prayers:
“O Messenger, deliver that which has been sent down to thee from thy Lord; for if thou dost not, thou wilt not have delivered His Message. God will protect thee from men. God guides not the people of the unbelievers” — Qur’an, 5:67, translation by A.J. Arberry, see Corpus Quran.
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“We search for a union with the family of the Chosen (Prophet Muhammad). We search for the truth of son after son. We are totally obedient to his offspring, one of the other. There is no other thing we can add to this but itself. We endeavour in our faith so that we do not turn out to be faithless.” — Ismaili poet Nizar Quhistani in reference to the Qura’nic verses mentioned at top of post
Upon receiving this revelation, the Holy Prophet stopped at an oasis known as Ghadir Khumm, and addressed a large gathering of Muslims who had accompanied him.
In History in Quotations M. J. Cohen and John Major write:
“Muhammad said: ‘He of whom I am the Mawla, Ali is his Mawla. O God, be the friend of him who is his friend and be the enemy of his enemy.’
“This became the proof text for the Shia claim that Ali, the Prophet’s cousin and son-in-law, was the Prophet’s rightful successor after the Prophet’s death in 632. The meaning of Mawla here probably implies the role of patron, lord or protector.”
In an entry for the Encyclopaedia of Islam, 2nd edition, (EI2), under the title Ghadir Khumm, L. Veccia Vaglieri writes:
“Ghadir Khumm is famous in the history of Islam because of a sentence (or some sentences) in favour of ‘Ali which the Prophet uttered there during a discourse….Taking ‘Ali by the hand. he asked of his faithful followers whether he, Muhammad, was not closer to the Believers than they were to themselves; the crowd cried out: “It is so, O Apostle of God!”, he then declared. “He of whom I am the mawla, of him ‘Ali is also the mawla (man kuntu nawlahu fa-‘Ali mawlahu)
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Images of some stamps and coins issued by the Islamic Republic of Iran between 1990 and 2010 commemorating the Idd-e-Ghadir. The inscriptions inlude the Shahada, Qur’anic ayats and the declaration made by Prophet Muhammad at Ghadir Khumm, “Mun Koontu Mawla, Fa Hada, Aliyun Mawla” meaning “He of whom I am the Mawla Ali is also the Mawla.”
“Most of those sources which form the basis of our knowledge of the life of the Prophet pass in silence over Muhammad’s stop at Ghadir Khumm….Consequently, the western biographers of Muhammad, whose work is based on these [Sunni] sources, make no reference to what happened at Ghadir Khumm. It is however certain that Muhammad did speak in this place and utter the famous sentence…the hadiths are so numerous and so well attested by the different isnads that it does not seem possible to reject them.” (Note: special access is required to read articles in EI2. Vaglieri’s piece was reproduced in full in the UK Ismaili Association’s publication Ilm, December 1976, pages 28-30, with the permission of E.J. Brill, publishers of EI2.)
The Prophet, about 90 days before his death, was transferring his own spiritual authority bestowed upon him by Allah to Hazrat Ali, making him — and all the Imams that follow — the Amirul Mu’minin, or Master of the Believers.
On instruction from Prophet Muhammad, Hazrat Ali received baiyat (the oath of allegiance), from the Muslims assembled there, including Umar b. al-Khattab, Islam’s second Caliph, as stated in Vaglieri’s piece in EI2.
According to Shia traditions and sources, following the proclamation, the final verse of the Qur’an was revealed to the Prophet:
“Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam for your religion” — Qur’an 5:5/3, translation by A. J. Arberry, see Corpus Qur’an.
This marked the end of the period of Nabuwwa, or Prophethood, and the historical beginning of the Institution of Imamat.
Eid-e Ghadir is an anniversary of special significance to all Shia Muslims, as it is also associated with the well-attested tradition in which the Prophet is said to have proclaimed:
“I am leaving among you two matters of great weight (al-thaqalayn), the Book of Allah and my kindred (itrati), the People of my House (Ahl al-Bayt), and these two shall never be separated until they return to me at the Pool [of Kawthar in Paradise on the Day of Judgement]…”
The Shia Ismaili tradition bears witness to the continuity of the authority vested at Ghadir Khumm. Today, this leadership and authority is vested in Mawlana Hazar Imam Shah Rahim al Hussaini, His Highness the Aga Khan V.
The Rope of Imamat has continued over 1,400 years, from Hazrat Ali, to the present 50th hereditary Imam and direct descendant of Prophet Muhammad through Hazrat Ali and Hazrat Bibi Fatima al-Zahra, Khatun-i Jannat.
In commemorating Eid-e Ghadir, the Ismaili Muslims celebrates the seminal event of Ghadir Khumm, reaffirming their allegiance to the Imam-of-the-Time as the direct lineal successor and inheritor of the authority of Hazrat Ali.
Date posted: June 2, 2026.
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Featured image at top of post: An Arabic-script ambigram, where ‘Muhammad’ upside down is read as ‘Ali’ and vice versa.
A special note about the Encyclopaedia of Islam, Second Edition (EI2): Finished in 2005, the EI2 is a massive resource spanning five decades of scholarship. It sets out the present state of our knowledge of the Islamic World. It is a unique and invaluable reference tool, an essential key to understanding the world of Islam, and the authoritative source not only for the religion, but also for the believers and the countries in which they live.
The motif representing Nur, or Light, has been utilized during the inaugural visits of Mawlana Hazar Imam, His Highness the Aga Khan, to Ismaili Muslims globally since he became the 50th Hereditary Ismaili Imam on February 4, 2025, succeeding his father, Mawlana Shah Karim, His Late Highness Aga Khan IV. His seventh visit to his followers will be to Canada from March 25-31, 2026. Photograph: The Ismaili.
Our tradition begins its teachings not with rules, but with reminders of presence. Pir Ṣadardin, in his timeless wisdom, offers us a spiritual imagination that prepares the heart before it prepares the body.
In the Ginan Satgur Sathe Gothadi Kije[1], he evokes a powerful image:
Jyote jagadine jumloji betha…
Translation
The Lord sits with His Light in full blaze.
This is not poetry for the mind alone. It is a vision for the murid. It invites us to imagine the Jamatkhana not as a hall of bricks and lamps, but as a sanctified space where the Divine Light is already present, already radiant. When a murid enters with this awareness, the heart softens, the senses awaken, and the soul becomes receptive.
Another Ginan by Pir Ṣadardin [2] deepens this inner posture:
When you enter the Jamatkhana, O chivalrous brother, remain in the presence of the Light; avoid slander and idle talk.
Here the Pir gently redirects us: the Jamatkhana is not a place for distraction, gossip, or worldly chatter. It is a sanctuary of presence. The murid is encouraged to feel, not merely know, that he or she stands before the Light of the Imam.
These verses form the spiritual foundation of our discussion. They remind us that conduct is not merely behaviour; it is an inner state that expresses itself outwardly.
When the Imam Physically Graces the Jamat with Didar
There are moments in the life of a murid that are unlike any other. When the Imam of the time physically graces the Jamat with Didar, the familiar space transforms. What was a sanctuary, becomes a royal court, a sacred, luminous, resplendent space filled with joy, anticipation, and profound gratitude.
For many murids, this moment is the fulfilment of a lifelong yearning: to see the Murshid, to be seen by the Murshid, to feel the warmth of his presence.
But this raises an essential question:
What should be the state, inner and outer, of the murid in the presence of the Imam? This is not a new question. Our tradition has contemplated it for centuries.
Guidance from Qadi Nu‘man: The Adab of the Murid
In the 10th century, Qadi Nu‘man [3], one of the great jurists of the Fatimid tradition, wrote extensively on adab, the etiquette and conduct of the followers of the Imam. His guidance remains deeply relevant.
He reminds us that the physical presence and the Didar of the Imam is not a public spectacle; it is an intense, personal, one-on-one encounter between the murid and the Murshid. Even in a gathering of thousands, the murid stands as though alone before the Imam.
From this understanding flow the essential qualities of conduct:
HUMILITY: A heart emptied of pride, ego, and self-importance.
RESPECT AND REVERENCE: Speech, movement, and gaze shaped by awareness of sanctity. No rushing to greet the Imam, no physical contact with the Imam, no standing to draw attention to oneself.
STILLNESS AND PRESENCE: No distraction. No idle talk. No wandering thoughts.
AWARENESS OF LIGHT: Every gesture shaped by the recognition that the Imam bears Divine Light.
At this point, the teaching of Pir Shams in Saloko Moto [4] becomes especially meaningful:
Satgur says…Offer your true tithe, and bow at the feet of the Imam from a respectful distance.”
This verse captures the essence of reverence: devotion expressed with humility, sincerity, and dignified distance.
The Conduct of the Murid and the Awe of the Imam
The conduct of the murid must reflect the essence of the Imam. As the master of ta’wil, the one who unveils the inner reality (batin) of the physical (zahir) universe, the Imam stands at the apex of spiritual authority [5]. In the Ginans, he is described as the sovereign of the fourteen spiritual realms, the one through whom the cosmos is interpreted and harmonized.
Such a station naturally calls the murid into a posture of awe, humility, and respectful distance. This is not distance of heart, but a way of carrying oneself that acknowledges the Imam’s spiritual stature.
In a congregation of thousands, each murid arrives for the Didar with his or her own hopes, burdens, and expectations of grace. It becomes a shared ethical responsibility to preserve the sanctity of the collective space. Any action that draws attention to oneself, disrupts the serenity of others, or creates disturbance, even unintentionally, risks overshadowing the quiet interior work that each soul is undertaking.
Mindfulness, therefore, is not only a personal virtue but a communal obligation. It ensures that the congregation remains a vessel of harmony, not distraction; a place where the murid’s inner orientation toward the Imam can unfold without interruption.
Nasir Khusraw’s Eyewitness Account
The 11th-century Ismaili da’i, traveller and poet-philosopher Nasir Khusraw offers a vivid glimpse of this reverence. In his eye-witness description of the procession of the Festival of the Canal (Fath al-khalij) during the time of Imam al-Mustansir bi’llah in AH 438-39/1047 CE, Nasir Khusraw informs us that when the Imam, wearing a white robe, passed by on a horse, the murids and citizens alike, bowed in devotion and awe, lowering their heads in deep respect, reciting prayers and benedictions [6].
This simple gesture reveals a profound truth: the presence of the Imam evokes spontaneous reverence in the hearts of believers.
A Fatimid Example of Reverent Conduct
Al-Maqrizi’s [7] historical accounts of the Fatimid court illuminate this principle with striking clarity. Audiences with the Imam–Caliph were carefully structured to preserve the dignity and contemplative gravity of the encounter. Visitors approached with measured steps, maintained silence, and observed spatial boundaries that signalled respect for the Imam’s spiritual and temporal authority.
This Fatimid ethos mirrors the ethical expectation placed upon murids today: to uphold the serenity of the communal space, to avoid actions that draw attention to oneself, and to recognize that the Imam’s presence, whether physical or symbolic, requires behaviour aligned with reverence.
The Meaning of Adab (Sabyata, Maryada)
The classical Arabic/Persian term adab, is expressed in Gujarati/Hindi as sabyata (refined behaviour) and maryada (dignified respect). They refer to the graceful, respectful way a murid carries themselves in sacred spaces in the presence of the Imam. In our tradition, adab toward the Imam is not merely social etiquette; it is a spiritual discipline. It reflects an inner recognition of the Imam’s role as the bearer of divine guidance. To act with adab is to let one’s outward behaviour mirror one’s inward understanding.
Concluding Reflection
To stand before the Imam, physically or spiritually, is to stand in the presence of Light. The murid’s conduct, shaped by humility, reverence, and awareness, becomes an offering in itself. When each murid upholds serenity and dignity, the entire Jamat becomes a vessel worthy of the moment of grace.
Date posted: March 19, 2026.
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END NOTES
Gujarati Ginans and Granths
[1] Pir Sadardin, Satgur Sathe Gothadi Kije. P. 28.
[2] Pir Sadardin, Gat Mahe Avine Sanmukh Rahiye. P.116
English
[3] Qādi Nu‘man’s teachings on adab are preserved across Fatimid jurisprudential works; see Halm, Heinz. The Fatimids and Their Traditions of Learning. London: I.B. Tauris.
[4] Pir Shams, SalokoMoto
[5] For the Imam as master of ta’wil, see Daftary, The Ismailis: Their History and Doctrines.
[6] Paula Saunders, Ritual, politics and the city in Fatimid Cairo. Pp. 103-04
[7] Al-Maqrizi, Ittiʿaz al-Ḥunafaʾ, descriptions of Fatimid court protocol.
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BIBLIOGRAPHY
Gujarati Ginans and Granths
Mahan Ismaili Sant Pir Sadardin Rachit Ginanono Sangrah 1. Bombay 1952
Pir Shams Rachit Saloko Moto, Ginans Series 2, Ismailia Association for Pakistan, Karachi, -3, 1967
English
Daftary, The Ismaʿilis: Their History and Doctrines.
Halm, Heinz. The Fatimids and Their Traditions of Learning, London: I.B. Tauris.
Hunsberger, Alice C, and Institute of Ismaili Studies, London, 2003. Nasir Khusraw, the Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher.
Maqrizi, Taqi al-Din Aḥmad. Ittiʿa al-Ḥunafāʾ bi-Akhbar al-Aʾimma al-Faṭimiyyin al-Khulafaʾ. Cairo: Supreme Council for Islamic Affairs.
Saunders, Paula, Ritual, politics and the city in Fatimid Cairo, New York, 1994.
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About the author: Shiraz Pradhan is an international consulting engineer, author, and long‑time researcher of the Ginan tradition. He serves as the Chairperson of the Association for the Study of Ginans, an international organisation dedicated to preserving and advancing Ginan scholarship. Shiraz has written extensively on Nizari Ismaili Ginans and Satpanth in Ilm (Ismailia Association UK, 1987) and on Simerg. His interests span the Vedas, Judeo‑Christian history, and Sufism, reflecting his broad engagement with spiritual traditions. His forthcoming book, Amrapuri: Exploring the Evolution of Nizari Ismaili Satpanth through the Prism of Ginan Literature, brings together years of dedicated study.
Abstract: In this expanded version of his original article, which was published in the February 2025 issue of the Institute of Ismaili Studies Alumni Newsletter, Professor Karim writes about the subtle dynamics between the Imam-of-the-Time and those in his service, an insight he gained from his personal interactions with Mawlana Shah Karim Shah, who appointed him to the leadership of the Institute of Ismaili Studies. The article not only describes the contemporary dynamics but also emphasizes the enduring historical significance of truth, faith, piety, and proper management in Ismaili administration, instilling a sense of tradition and continuity.
To be asked by Mawlana Shah Karim (1936-2025) to lead the Institute of Ismaili Studies (IIS) was an exceptional honour. The London-based IIS is unique among the large number of institutions that His Late Highness Aga Khan IV and 49th Nizari Ismaili Imam established in his Imamat of 67 years (July 11, 1957, to February 4, 2025). Its management demands a nuanced understanding of the academic and communal spheres which intersect within it. The Imam’s invitation to me in 2009 felt like the culmination of a long relationship with the Institute, where I had been a student, a research collaborator and a senior visiting scholar over the previous two and a half decades. I stepped down from my position as Director of Carleton University’s renowned School of Journalism and Communication and headed for London.
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The Institute of Ismaili Studies (IIS) owes its establishment to the leadership and vision of Mawlana Shah Karim, His Late Highness Aga Khan IV. Along with leaders of the Ismailia Association and Ismaili scholars, a momentous decision was made to establish the IIS at a conference held in April 1975 in Paris. This decision, which carries the weight of history, was a pivotal moment for the Ismaili community. The IIS was formally established on December 13, 1977, through a Talika (written holy message) that His Late Highness sent to his worldwide community. Photograph: Ilm magazine, October 1975.
Before joining the IIS as Co-Director, it had been my privilege to give seva (service) to jamati (community) institutions in Kenya, USA, UK and Canada. I had also conducted research for Aga Khan Foundation Canada and been a correspondent for Compass News Features, a media agency which Mawlana Shah Karim founded in Luxembourg. The Aga Khan University (AKU) had asked me in 2007 to serve on an international “Thinking Group,” comprising prominent professors and senior journalists who were tasked with exploring the possibility of establishing a Graduate School of Media and Communications. Several months into the deliberations, Aga Khan IV, the university’s founding chancellor, informed us that he would meet with us in Washington, DC. We were assembled in a room when His Highness walked in, wearing a sling on his right arm because of a skiing accident a few weeks prior. He went around the table, smiling and graciously greeting each person. Having led the highly successful Nation media organization in East Africa since the late 1950s, he spoke about the media business and journalism education. With Kenya’s post-election violence fresh in his mind, the Imam shared insights about how the corruption of journalists and media owners contributed to social instability. The distinguished group was impressed with the breadth and depth of his knowledge and left with a deepened scope of considerations. Some seven graduate AKU schools had been planned but only the Graduate School of Media and Communications in Nairobi proceeded to establishment. I was thankful that Mawlana Shah Karim gave me the opportunity to contribute to my country of birth in this manner.
It was September 2009 when I arrived in London from Ottawa, Canada, to assume the IIS’s co-directorship. A few weeks later, Mawlana Shah Karim invited the Aga Khan Development Network’s Higher Education Forum, of which I was a member, to a dinner meeting at his secretariat in Aiglemont, France. The Forum also included the senior leadership of Aga Khan Foundation, Aga Khan University, the University of Central Asia, Aga Khan Academies, and Aga Khan Education Services. According to the arrangements that the Imam had determined, Azim Nanji, the preceding IIS director, was to be seated on Mawlana Shah Karim’s left-hand side and I on his right. This was a remarkable honour for Azim Nanji, me and the IIS. The Imam entered the room, greeting us warmly. Attendees took their seats but, feeling daunted, I hesitated. Mawlana Shah Karim kindly gestured for me to sit next to him. The participants presented project updates about which the Imam asked probing questions. He was gracious about shortcomings and made suggestions on dealing with challenges. After the meeting came to a close, Mawlana Shah Karim looked at me and told me not to hesitate to contact him should the need arise. I felt humbled and immensely grateful.
“I was convinced that it was vital for individuals tasked with responsibilities to be entirely transparent with Mawlana Shah Karim even if it produced discomfort for oneself and others in the room. Therefore, I became resolute in speaking up — at the risk of being marginalized — when I saw things to be amiss. Mawlana Shah Karim’s positive responses to my carefully considered interventions were very encouraging.” — Karim H Karim
It was my good fortune to have a number of interactions with the 49th Imam. He upheld very high standards and asked the same of others. Mawlana Shah Karim expected accurate information and frankness, especially when goals had not been met. Having thoroughly read the papers submitted in advance of meetings he inquired into specifics and gave discerning guidance. From time to time, as the discussion was flowing in a particular direction, I would ask myself whether it was appropriate for me to offer contrary observations and critical thoughts on vital points. It turned out that Mawlana Shah Karim appreciated such interventions, which I sought to conduct in a thoughtful and respectful manner. He was also kind in tolerating my errors, gently directing me towards correcting them. This helped me understand more clearly the subtle dynamics of interaction between the Imam and those in his service.
Around a thousand years ago, da‘i Ahmed al-Naysaburi’s writings reminded Fatimid administrators that the Imam-of-the-Time depends on them for the ethical governance of his community, failing which “chaos will reign.” He was extremely concerned that influential officials had become preoccupied with their own power and privilege rather prioritizing knowledge of the faith(ilm), piety (taqwa) and proper administration (siyasa), the fundamental principles by which the Imamat’s institutions should abide. The more meetings I attended with Mawlana Shah Karim the more it became apparent that he was not always receiving the complete picture, especially when conflicts of interests were involved or when things had not turned out according to expectations. Qadi al-Nu‘man, who was a close confidant of several Fatimid Imams, advised those who interacted with the Imam: “Let us speak the truth and hide nothing from the Imams.” I was convinced that it was vital for individuals tasked with responsibilities to be entirely transparent with Mawlana Shah Karim even if it produced discomfort for oneself and others in the room. Therefore, I became resolute in speaking up — at the risk of being marginalized — when I saw things to be amiss. Mawlana Shah Karim’s positive responses to my carefully considered interventions were very encouraging.
However, adverse organizational currents began to generate a disabling environment for me. I strived to deal with the changing situation, but it became increasingly problematic to carry out my duties. Being under intense stress, I was compelled to review my position and consider the possibility of moving back to Canada. This presented an extremely difficult situation: it was my Imam who had personally selected me for the leadership role in his vital institution, and I felt deeply distressed that I would be letting him down. After several long weeks of agonizing, I wrote to him seeking guidance. Mawlana Shah Karim’s personal assistant contacted me to arrange a telephone call. I waited anxiously in my office as the time arrived. The phone rang, and the assistant informed me that the Imam was on the line.
Mawlana Shah Karim greeted me affectionately and he mentioned a current international issue which we discussed briefly. Turning to the matter at hand, he said that he understood the organizationally problematic nature of the situation and appreciated the difficulty of the circumstances for me. The Imam told me that it was my decision to stay or to leave and that he would be fine with whatever I decided. Mawlana Shah Karim assured me that “there are many ways to serve.” These words, expressed with paternal care, lifted an enormous weight from my shoulders. Following considerable further reflection, I wrote to the Imam of my decision to return to Canada. Upon settling back in Ottawa, I continued to provide service to Imamat institutions like the Central Asian and Aga Khan universities and was immensely pleased with Mawlana Shah Karim’s continued positive responses to my recommendations.
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Professor Karim H. Karim, the author of this piece and a respected member of our academic and Ismaili community, was awarded the first Alumni Recognition Award by the Institute of Ismaili Studies. This prestigious honour, presented to him on March 23, 2024, at the Ismaili Centre London, is a testament to his exceptional service, leadership, positive impact, and professional excellence. Photograph: The Institute of Ismaili Studies via Karim H. Karim.
Mawlana Shah Karim’s words from the phone call shaped the direction of my subsequent service to the Imamat and the community. While at the IIS, I had published a chapter on Ismailis in Canada in a book that my fellow Co-Director Farhad Daftary edited. This was the beginning of a series of writings on the contemporary community, which I am analyzing from the basis of my research and institutional service. The insights gained from these sources have strengthened my conviction about the vital importance of upholding intellectual rigour and professional ethics in studying the community, its organizations and its leadership. I draw from my academic training as well as my religious commitment to truth in this endeavour. It is of great significance to me that the original and authentic name of the Imamat’s movement is “Da‘wat al-Haqq” — Invitation to Truth — which has involved critical self-reflection on the part of the community’s intellectuals in their endeavour to uphold its integrity.
At the grand Diamond Jubilee Darbar in Lisbon in July 2018, Mawlana Shah Karim asked his murids (committed aspirants) to be da‘is (summoners to truth). As mentioned above, Ismaili da‘is like al-Nu‘man and al-Naysaburi provided corrective guidance to officers of the Fatimid state who lapsed ethically from time to time. Administrators are under pressure to deliver on commitments and tend on occasion to adopt means that diverge, often unknowingly, from the tradition’s ethical precepts. It is vital that there be an intellectual counterpoint in the contemporary community that discusses ethical adherence with the institutional structure just as al-Nu‘man, al-Naysaburi and other da‘is did in their time. Upon discussing this matter with a former president of the Aga Khan Ismaili Council for Canada, I learned that Mawlana Shah Karim advised community leaders to engage in productive discourse with the independent voices of sincere murids.
My writings and oral discourses, which seek to offer respectful and carefully considered communal self-critique, elicit considerable discussion and feedback. A conference paper that I delivered in 2022 at the IIS on the challenges of ethical propriety in Ismaili institutions generated intense debate, with scholars and students variously agreeing and disagreeing with me. I am heartened that many scholars cite my writings on contemporary Ismaili topics in their academic publications. However, I consider the platforms of independent and autonomous Ismaili communal media like Simerg to be the most viable venues for sharing analysis and engaging in discussion with the community and its leadership.
Mawlana Shah Karim’s advice that “there are many ways to serve” has constantly inspired and motivated me to pursue a path that may be occasionally contentious but constantly and sincerely strives to respond to the da‘wa’s call to truth. It was extremely humbling and encouraging that in 2024 the IIS endowed me with an award for “exceptional service, leadership, positive impact and professional excellence.”
Date posted: September 29, 2025.
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About the author:Karim H. Karim is a Chancellor’s Professor at Carleton University in Canada. He has served as Co-Director of the Institute of Ismaili Studies and as Director of Carleton University’s Centre for the Study of Islam and its School of Journalism and Communication. Professor Karim is a prize-winning, interdisciplinary scholar whose publications have received worldwide acclaim. The Ismaili Imamat, the Government of Canada, the Institute of Ismaili Studies and civil society organizations have granted him honours.
Featured photo at the top of the post: Professor Karim H Karim delivering his remarks on March 23, 2024, at the Ismaili Centre in London upon being presented with the Inaugural Alumni Recognition from the Institute of Ismaili Studies. Photograph: Institute of Ismaili Studies via Karim H. Karim.
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Articles contributed by Karim H Karim on Simerg and its sister websites:
Over the years, Zarina Moosa, a teacher by profession, has read the late Aga Khan’s autobiography, The Memoirs of Aga Khan, several times. She was always highly moved when she came to the page where he spoke of his mother, Lady Ali Shah. Read Zarina’s introductory piece and the Aga Khan’s reflections on his mother on our sister website, Barakah, a platform dedicated to preserving and sharing the wisdom of His Highness the Aga Khan.
His Late Highness Aga Khan III (1877 — 1957), 48th Hereditary Imam of the Ismaili Muslims; inset with his mother, Lady Ali Shah. Please click on the image for the article.
(Alijah) Mohamed Kassam of the UK was only 3 when a group photo that included his father was taken with His Late Highness Aga Khan III, the 48th Ismaili Imam. He shares the group photo and some unique pictures of the 49th Imam, Mawlana Shah Karim, His Late Highness Aga Khan IV (d. February 4, 2025), with readers of our sister website Barakah, which is dedicated to the Aga Khan. To view Kassam’s collection, please click on the photo below or HIS HIGHNESS THE AGA KHAN III AND IV PHOTOS: MOHAMED KASSAM ARCHIVES.
School teacher Shirin Kassam, sister of Mohamed Kassam, with Mawlana Shah Karim, His Late Highness Aga Khan IV, during his visit to the Aga Khan Primary School, Nairobi, Kenya, in the early 1960s. Please click on the image to view more photos.
“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” — Mawlana Shah Karim Aga Khan, excerpt from film
This short film is one of the most absorbing and inspiring presentations I have ever seen on Mawlana Shah Karim, His Highness the Aga Khan, who passed away in Lisbon on February 4, 2025 at the age of 88. He has been succeeded by his eldest son, Mawlana Shah Rahim, who was conferred the title His Highness by His Majesty, King Charles III.
“The love of the Imam knows no physical boundaries; no mountain, no river, no desert, can stop the love of the Imam for his Jamat worldwide” — Mawlana Shah Karim Aga Khan (20:11 min)
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Light Upon Light is not just a film, it’s a crucial piece of the history of Shah Karim’s 67 year reign as the 49th Imam of the Ismaili Muslims. Aside from the singing and recitation of prayers at appropriate moments and questions by media interviewers, there is not a single instance of anyone else speaking in the film. The words and sentiments are of the Imam alone.
“Keep in mind, PLEASE, keep in mind, that the Imam is always with you. There isn’t a second, in the day or the night, when the Imam is not with you. He is always with you” — Mawlana Shah Karim Aga Khan (33:58 min).
Every Ismaili in the world, especially the youth in the community, must watch this singularly important presentation. No viewer will want to stop watching it after the first few minutes. It is an awesome and captivating presentation that holds immense significance for the Ismaili community. Friends of the Ismaili community will also find the thirty-eight minute presentation engrossing.
“I am convinced that the Aga Khan’s extraordinary accomplishments, in a blessed long life, lived without a single allegation of wrongdoing, emerged out of a God-given capacity, utterly rare among leaders, to blend his spiritual, intellectual and temporal passions” — Salim Lone, Nation. Please read the tributes on our sister website; click Barakah.
We invite our readers to click HERE for a brief background information and the history of Ismaili Constitutions over the past 120 years.
This post presents the Preamble of the Ismaili Constitution, a significant document ordained in 1986 by His Highness the Aga Khan. This introductory succinct statement delves into the principle of Imamat succession, a vital and essential aspect of Ismaili history, culture, and tradition over the past 1400 years since the designation of Hazrat Ali as the successor of Prophet Muhammad (May peace be upon him and his family). It also discusses the permanency of the spiritual bond between the Imam-of-the-Time and his followers, who now live in more than 35 countries, forming a global community of Ismaili Muslims. This community is diverse, with members from different cultural, linguistic, and ethnic backgrounds, yet united in their faith and allegiance to the Imam. There are approximately 200,000 Ismaili Muslims in North America, contributing to this global presence of 12 million Ismailis.
The present 49th Imam of the Ismaili Muslims, His Highness Prince Karim Aga Khan, like all his predecessors, is a figure of deep respect and affection for his followers. They address him as Mawlana Hazar Imam (Our Lord, the present living Imam) with a sense of reverence. He succeeded to the throne of Imamat at the remarkable age of twenty, when he was still a student at Harvard University, by the will of his grandfather, Mawlana Sultan Mahomed Shah, His Highness the Aga Khan III. His grandfather reigned the Ismaili community (Jamat) as their 48th Imam for an impressive 72 years, from August 17, 1885, to July 11, 1957, leaving behind a weighty legacy. The will made the succession clear. It stated:
“Ever since the time of my first ancestor Ali, the first Imam, that is to say over a period of thirteen hundred years it has always been the tradition of our family that each Imam chooses his successor at his absolute and unfettered discretion from amongst any of his descendants whether they be sons or remoter male issue. In view of the fundamentally altered conditions in the world in very recent years due to the great changes which have taken place including the discoveries of atomic science I am convinced that it is in the best interests of the Shia Moslem Ismailian Community that I should be succeeded by a young man who has been brought up and developed during recent years and in the midst of the new age and who brings a new outlook on life to his office as Imam. I appoint my grandson Karim, the son of my son Aly Salomone Khan to succeed to the title of Aga Khan and to be the Imam and Pir of all my Shia Ismailian followers.”
Although the will was read on July 12, 1957, the new Imam instantly became the Imam. In a TV interview with an American reporter during his installment ceremonies in East Africa, Prince Karim stated:
“The [installation] ceremony is a public installation of the Imam. The Ismailis pay homage to the Imam and that is when you are recognised by the world at large as the Imam. Officially, as soon as one Imam passes away, his successor takes on from the very minute the Imam has passed away.” [A clip of the interview was available on Nanowisdoms, but the resourceful website containing the Aga Khan’s speeches and interviews is currently inactive and unavailable.]
This instantaneous succession underlines the principle of the Unity of Imamat, that is, the Ismaili belief and understanding that each Imam is the same Bearer of the Nur (Light) of Imamat, irrespective of his own age or the time he lives in. Ismaili Imams, missionaries, poets and scholars have articulated this belief throughout Ismaili history. The 33rd Imam, Abd al-Salam, who lived in the 15th century, said:
“The Imam’s true face is to be perceived with the eyes of the heart. He has thousands of physical habitations, but his true home is traceless; He has had a thousand names, but all of them refer to one reality.”
The present Imam, in his address to his community in Karachi on the occasion of his 28th birthday in December 1964, said:
“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 to obtain spiritual and worldly satisfaction.”
With these preliminary thoughts, we now provide the text of the Preamble from the Ismaili Constitution.
The Preamble of the Ismaili Constitution
Mawlana Hazar Imam, His Highness the Aga Khan, is seen signing a new constitution for the worldwide Ismaili community on his 50th birthday, December 13, 1986. Beside him is the flag of the Ismaili Imamat, bearing his crest in the centre.
A) The Shia Imami Ismaili Muslims affirm the shahādah lā ilāha illa-llāh, Muhammadur rasulu-llāh, the Tawhid therein and that the Holy Prophet Muhammad (s.a.s.) is the last and final Prophet of Allah. Islam, as revealed in the Holy Quran, is the final message of Allah to mankind, and is universal and eternal. The Holy Prophet (s.a.s.) through the divine revelation from Allah prescribed rules governing spiritual and temporal matters.
(B) In accordance with Shia doctrine, tradition, and interpretation of history, the Holy Prophet (s.a.s.) designated and appointed his cousin and son-in-law Hazrat Mawlana Ali Amiru-l-Mu’minin (a.s), to be the first Imam to continue the Ta’wīl and Ta‘līm of Allah’s final message and to guide the murids, and proclaimed that the Imamat should continue by heredity through Hazrat Mawlana Ali (a.s) and his daughter Hazrat Bibi Fatimat-az-Zahra, Khātun-i-Jannat (a.s).
(C) Succession of Imamat is by way of Nass, it being the absolute prerogative of the Imam of the time to appoint his successor from amongst any of his male descendents whether they be sons or remoter issue.
(D) The authority of the Imam in the Ismaili Tariqah is testified by Bay‘ah by the murid to the Imam which is the act of acceptance by the murid of the permanent spiritual bond between the Imam and the murid. This allegiance unites all Ismaili Muslims worldwide in their loyalty, devotion and obedience to the Imam within the Islamic concept of universal brotherhood. It is distinct from the allegiance of the individual murid to his land of abode.
(E) From the time of the Imamat of Hazrat Mawlana Ali (a.s), the Imams of the Ismaili Muslims have ruled over territories and peoples in various areas of the world at different periods of history and, in accordance with the needs of the time, have given rules of conduct and constitution in conformity with the Islamic concepts of unity, brotherhood, justice, tolerance and goodwill.
(F) 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.
(G) 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.
(H) By virtue of his office and in accordance with the faith and belief of the Ismaili Muslims, the Imam enjoys full authority of governance over and in respect of all religious and Jamati matters of the Ismaili Muslims.
(I) It is the desire and Hidāyat of Mawlana Hazar Imam that the constitutions presently applicable to the Ismaili Muslims in different countries be superseded and that the Ismaili Muslims worldwide be given this constitution in order better to secure their peace and unity, religious and social welfare, to foster fruitful collaboration between different peoples, to optimise the use of resources, and to enable the Ismaili Muslims to make a valid and meaningful contribution to the improvement of the quality of life of the Ummah and the societies in which they live.
“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 to see that this spark be not extinguished but rather developed to that full Companionship-on-High.” — Aga Khan III in a message to commemorate his Platinum Jubilee
Born on November 2, 1877, Aga Khan III became the 48th Hereditary Imam of the Shia Ismaili Muslims at seven! He led his worldwide community for an astonishing 72 years until his death on July 11, 1957, when he designated his grandson, Prince Karim Aga Khan, the 49th Imam.
Prince Karim said of his grandfather: “On 2nd November 1877, my beloved grandfather was born here in Karachi. Through 72 years of Imamat, he guided his spiritual children to happiness and prosperity….Many, many memories come to our minds as we think of him. He achieved in his life, for our community, that which could only have been accomplished normally in a period of many generations. The tributes that the world has paid him bear honest testimony to his great life and work.”
Cover page of Simerg’s publication The Imam of the Socio-Economic Revolution. Please click on the image to download the PDF file.
Simerg presents a 191-page booklet providing highlights and glimpses of his life. Please click HERE or on the cover page image posted on this page.
Simerg - Insights from Around the World 