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.
On a sunny, hot afternoon on July 8, 2026, renowned artist Amin Gulgee, whom I previously interviewed for this website and who was featured in Simerg’s special series on books by Ismaili authors, visited the Oxford Centre for Islamic Studies (OCIS) in Oxford, UK, for the first time. He came to see his copper sculpture, “Raga Continuum,” which was a gift to the OCIS from the Government of Pakistan and was permanently displayed at the Centre in 2025. Upon his arrival, Amin was warmly welcomed by Dr. Farhan Ahmad Nizami, the Director of OCIS, as well as by scholars and fellows from the Centre. A delegation from the Pakistan High Commission in London was also present for the occasion.
Energetically, the Karachi-based artist described how “Raga Continuum” is created using the letters from a line of Surah Al-‘Alaq, written in the Naskh script of Arabic. He mentioned that in his earlier works from this series, the line was legible, but now it is not. The artist explained, “I am trying to capture its essence.” He added that he has been using this specific line for over three decades. What fascinates him, he noted, is not merely the act of writing, but rather the concepts of repetition and form.
Dr. Farhan Ahmad Nizami, the Director of Oxford Centre for Islamic Studies (left), welcomes Ismaili artist Amin Gulgee (centre) during Gulgee’s visit to Oxford to see his sculpture Raga Continuum, which was gifted to the OCIS by the Government of Pakistan. Photograph: Aniza Meghani.
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Amin Gulgee introduces his bronze sculpture Raga Continuum to the assembled academic community during his visit to OCIS. Photograph: Aniza Meghani
After the presentation, Amin’s infectious laughter echoed through the hall as he continued discussing his ideas with the director and the assembled academics over tea. He was then taken on a tour of the institution’s expansive halls and beautiful gardens. The OCIS, established in 1985, focuses on the multidisciplinary study of Islamic civilizations, culture, and contemporary Muslim societies.
Amin Gulgee on a tour of the OCIS’s beautiful gardens. Photograph: Aniza Meghani
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Amin Gulgee with the academic community and guests who attended his presentation of the bronze sculpture Raga Continuum at the OCIS. Photograph: Aniza Meghani
At the end of his guided tour, Amin expressed his gratitude to his hosts, highlighting the significance of such an institution in today’s world. “I am so grateful that you exist, especially given the nature of the times we live in,” he stated.
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.
Mawlana Hazar Imam, His Highness Prince Rahim Aga Khan, became the 50th Imam of the Ismaili community following his father Mawlana Shah Karim’s passing on February 4, 2025. In his address to his community, the new Imam pledged to visit them in the months ahead. That pledge is being fulfilled. He has visited France, Kenya, Uganda, the USA, and Portugal in the past 5 months and has just concluded his visit to the UK.
Mawlana Hazar Imam, His Highness the Aga Khan, being received by youth leaders at the Darkhana Jamatkhana, London, February 2, 2026. Please click on the photo for UK visit details.
The UK visit in summary:
On Thursday, February 5, 2026, Mawlana Hazar Imam concluded his five-day visit to the United Kingdom with a meeting with the Prince of Wales.
On February 4, His Majesty King Charles III hosted a dinner in his honour at Windsor Castle, inspiring pride among community members worldwide. The UK and global Ismaili communities celebrated the first anniversary of Hazar Imam’s leadership on the same day. Earlier during the day, he met the British Prime Minister at 10 Downing Street and signed a Memorandum of Understanding with the UK Foreign Secretary Yvette Cooper.
On February 3, Mawlana Hazar Imam met with the Mayor of London, then graced members of the Ismaili community with a Didar at ExCel Centre, before meeting with multi-faith families.
On February 2, he bestowed the Didar on Ismaili youth in two separate sessions at the Darkhana Jamatkhana in London. He had arrived in London on Sunday, February 1, 2026.
Simerg’s series on “Books by Ismaili Authors” continues with Mohamed Bhanji’s highly educational and informative “Luminaries of the Islamic Golden Age,” published as an e-book in 2025. We value the insights of Ismaili authors worldwide and invite you to share your work in this ongoing series by submitting responses to our questions — please see the details HERE. For any queries, please email Malik at mmerchant@simerg.com.
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Simerg: What is behind the naming of the title Luminaries of the Islamic Golden Age?
Mohamed Bhanji: The title emphasizes the brilliance of Muslim scholars as luminaries who sharpened the cutting edge of knowledge during the Islamic Golden Age — a period when science, philosophy, and culture flourished, laying the foundations for our modern world.
Simerg: Why would you want me or my family members to read the book and what will we learn?
Bhanji: The e-book reconnects readers with nearly thirty luminaries of the Islamic Golden Age, offering insights into a remarkable intellectual tradition.
Families will discover how these polymaths advanced knowledge — and why their lessons in curiosity, resilience, and ethics remain timeless and profoundly relevant in the age of AI.
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“This e-book is a curated synthesis of a series of posts I originally shared on LinkedIn, thoughtfully expanded with appropriate content from additional sources. My hope is that it offers a window into a rich and too-often-forgotten intellectual tradition — and that it helps lift the veil on what Aga Khan IV called “this amnesia [that] has left a six hundred-year gap in the history of human thought.” — Mohamed Bhanji, author of Luminaries of the Islamic Golden Age.
Luminaries of the Islamic Golden Age by Mohamed Bhanji, 82 pages, self-published as an ebook, 2025. Click on the image to download it for free as a PDF file.
How did Al-Biruni (773-1050) calculate the Earth’s diameter?
He climbed a tall mountain (most likely in present-day Pakistan).
He measured the angle of the dip of the horizon from the peak using an astrolabe.
Knowing the height of the mountain and the angle, he applied trigonometric formulas to estimate the Earth’s radius.
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Al-Biruni’s results:
He estimated Earth’s radius to be about 6,339.6 km, which is very close to the modern value of about 6,371 km.
That gives a diameter of approximately 12,679 km, again impressively close to the modern value of 12,742 km.
Significance:
Al-Biruni’s method did not require knowledge of the Earth’s full circumference or travel between distant locations.
His use of pure geometry and careful observation was incredibly innovative for the time.
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Simerg: What inspired you to write the book?
Bhanji: Mawlana Shah Karim, His Late Highness Aga Khan IV, insightfully observed:
“The Islamic field of thought and knowledge included and added to much of the information on which all civilizations are founded. And yet this fact is seldom acknowledged today, be it in the West or in the Muslim world, and this amnesia has left a six-hundred-year gap in the history of human thought.”
These words inspired me to embark on a journey into the rich yet often forgotten history of the Muslim intellectual tradition.
Simerg: How can one purchase the book or access it?
Bhanji: Readers can read it for free online as a flipbook at bit.ly/liga-ebook or download it for free as a PDF file HERE.
Date posted: January 6, 2026.
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Mohamed Bhanji is a volunteer educator/tour guide at the Aga Khan Museum in Toronto, with a passion for sharing stories about the artistic, intellectual, and scientific contributions of Muslim civilizations to our shared world heritage. Bhanji leads visitors through the Museum’s architectural design and permanent collection of Islamic Art, emphasizing the significance of Islamic architecture. Previously, Bhanji served as Special Advisor to the Chief Commercial Officer at VIA Rail Canada from February 1984 to September 2021, leading strategic initiatives, including the Traveller Touch-Points Transformation program, and establishing partnerships in the travel sector. Academic credentials include a Master’s degree and a Bachelor’s degree in Chemical Engineering from Loughborough University, England.
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Links to the Ismaili Authors’ Series (in chronological sequence, oldest article first)
Before departing this website please take a moment to review Simerg’s Table of Contents for links to hundreds of thought provoking pieces on a vast array of subjects including faith and culture, history and philosophy, and arts and letters to name a few. Also visit Simerg’s sister websites Barakah, dedicated to His Highness the Aga Khan, and Simergphotos. Simerg’s editor Malik Merchant may be reached via email at mmerchant@simerg.com. You can also stay updated by following Malik on Facebook, X, and LinkedIn.
Leading up to the inauguration of the Ismaili Center, Houston, on November 6, 2025, by His Highness Prince Rahim Aga Khan, Christianity Today, founded in 1956 by Billy Graham (d. 2018), and with a worldwide circulation of 130,000 today, has published a two-part series on the Ismaili Center and the Ismailis. The first article, Everything Is Bigger in Texas, Including Its New Islamic Center by Ken Chitwood, a contributing writer to Christianity Today, portrays the Center as a structure that mirrors Houston’s reputation for grandeur, situated on an 11-acre site with nine gardens and a 150,000-square-foot building that includes a theatre, banquet halls, a café, and a prayer area.
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Please click on the photograph to read the article in Christianity Today.
The writer, in a balanced tone, underscores the Center’s role as a hub for dialogue among Houston’s religious communities. Chitwood has skillfully incorporated the perspectives of key members of the Ismaili community, as well as a Christian pastor, a Methodist Minister, and others, who share their insights and reflections on the Center and the Ismaili community in Texas.
“For Ismailis today, who number between 12 and 15 million across 35 countries, pluralism is more than a commitment — it is near dogma. That is due to the center’s subsect, Nizari Ismailism, and its distinguishing feature: the living imam. Most Shiite Muslims name the leader of the Islamic community an imam, but only the Nizari sect claims he is alive and actively present in the world today. And the imam’s legitimacy originates in his descent from Muhammad” — Jayson Caper in Christianity Today
In the second and final part of the series, the article Who Are the Ismaili Muslims? by Jayson Casper, a Lebanon-based Middle East correspondent for Christianity Today, provides an overview of Ismaili history within the context of Shia and Sunni Islam from the time of the Prophet Muhammad to the present 50th Imam, His Highness Prince Rahim Aga Khan, who is making a visit to Texas from November 5-10, 2025. The article also sheds light on its theological beliefs, including the crucial and significant role of the Ismaili Imamat.
These are balanced articles by Christianity Today, considering its Global Initiative, which seeks to “expand our coverage to better represent what God is doing around the world, interconnecting the Global Church, and illuminating the work of Jesus on every continent.” For more information about Christianity Today, see the About Page.
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:
On June 9, 2025, the Aga Khan Award for Architecture (AKAA) announced 19 shortlisted projects for the 2025 Award cycle, a selection made with utmost care and expertise by an independent Master Jury, which meticulously reviewed 369 projects nominated for the 16th Award Cycle (2023-2025). Established by Mawlana Shah Karim, His Late Highness Prince Karim Aga Khan IV, the 49th Hereditary Imam of the Ismaili Muslims, in 1977, the Award identifies and encourages building concepts that successfully address the needs and aspirations of communities in which Muslims have a significant presence.
Flashback: Mawlana Shah Karim, His Late Highness Aga Khan IV, arrives for the inaugural ceremony of the Aga Khan Award for Architecture held on October 23. 1980, in Lahore, Pakistan. Photograph: AKDN / Christopher Little.
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Mawlana Shah Karim, His Late Highness Aga Khan IV, delivering his speech at the Aga Khan Award for Architecture ceremony, Kazan, Tatarstan, September 13, 2019. This was the last Award ceremony he attended in person. In 2022, at the Award Ceremony and seminars held in Muscat, Oman, he was represented by his brother, Prince Amyn and his children, Princess Zahra and Prince Hussain. Photograph: AKDN. Please read speech HERE.
Since its launch 48 years ago, with the first award ceremony taking place in Lahore, Pakistan, on October 23, 1980, 128 projects have received the award, and nearly 10,000 building projects have been documented. The AKAA’s selection process emphasizes architecture that not only provides for people’s physical, social and economic needs, but that also stimulates and responds to their cultural aspirations.
Majara Complex and Community Redevelopment, Hormuz Island, Iran. Please click on the image for the Cairo Scene article.
Salma Ashrat Thabit, writing for Cairo Scene, says that “the 2025 Aga Khan Award for Architecture shortlist is here, and the Middle East is in the spotlight. From Egypt’s revived markets to Iran’s vibrant domes, these standout projects offer fresh visions of culture and community.” Please read Salma’s piece Cairo Scene: Middle Eastern Marvels.
A collage of 19 projects shortlisted for the 2025 Aga Khan Award for Architecture. Please click on the image for overviews and descriptions of the projects on the AKDN website.
The AKDN website provides a comprehensive overview with links to detailed descriptions of the 19 shortlisted projects from Bangladesh to China to Kenya to Türkiye to the United Arab Emirates. Please click Aga Khan Award for Architecture 2025 shortlist.
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.
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