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
Our sister website, Barakah.com, established independently in 2017, is a treasure trove of information dedicated to Mawlana Hazar Imam, His Highness the Aga Khan, the 49th Hereditary Imam of the Shia Ismaili Muslims and direct descendant of the Prophet Muhammad (peace be upon him and his family).
Barakah logo
The word Barakah is inspired by the Arabic root b-r-k; its most fundamental meaning is ‘Blessing’, conferred by the Divine upon humankind.
You’ll find informative articles there, including the latest pieces on the Aga Khan’s sister, Princess Yasmin, and her incredible commitment over the past 40 years to eradicating Alzheimer’s, and a tribute to the late Indian Prime Minister Manmohan Singh, who received the Aga Khan on numerous occasions during his visits to India. We assure you that visiting Barakah will be not only informative but also enjoyable, strengthening your connection to the work of the Ismaili Imam through the Aga Khan Development Network, which is dedicated to improving the quality of life of those in need, mainly in Africa and Asia, irrespective of their origin, faith, or gender.
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Princess Yasmin Aga Khan addresses a Gala event to raise funds for Alzheimer’s Association and Late Indian Prime Minister Manmohan Singh (d. December 27, 2024) receives His Highness the Aga Khan in 2013. Please click on image for link to these and other stories on Barakah.com
It will be of particular interest for Canadians to note that aside from the beautiful Ismaili Centres in Toronto and Vancouver, the Aga Khan has created a lovely museum in Toronto, the Aga Khan Museum, the first such museum in North America dedicated to Islamic Art and Culture, and the Aga Khan Garden, which is a gift to the University of Alberta and is part of the University’s magnificent Botanic Gardens in Parkland County near Edmonton. American readers might note that Houston, Texas, will house a superb purpose-built Ismaili Center. There are more than 200,000 Ismailis in North America.
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Aga Khan Garden, University of Alberta Botanic Garden, Parkland County, Alberta. Photograph: Nurin Merchant/Simerg. For stories and photographs about the Garden and other travel narratives, please visit Simergphotos.
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The Ismaili Center Houston is under construction and is scheduled to be completed in late 2025. Image: Imara Houston Inc. /IPL via The Ismaili (the official website of the worldwide Ismaili community
Featured image at the top of post: Cover page of “Where Hope Takes Root” featuring selected speeches of His Highness the Aga Khan (see book review HERE), the logo of Barakah, and the Aga Khan addressing his subjects in the Pamir mountains of Gorno-Badakhshan Autonomous Province, Tajikistan, in 1995.
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.
“The doors of goodness are many: enjoining good, forbidding evil, removing harm from the road, listening to the deaf, leading the blind, guiding one to the object of his need, hurrying with the strength of one’s legs to one in sorrow who is asking for help, and supporting the feeble with the strength of one’s arms.” And the Aga Khan has accepted this tradition of the Prophet Muhammad as a personal job description…Many prophets of the Bible recorded their prophetic lineage, just as Matthew and Luke in the New Testament stressed Jesus’s ancestry. In similar vein, His Highness the Aga Khan, is the 49th Imam directly descended from the Prophet Muhammad — Please click NOT ALL HEROES WEAR CAPES BY ANDREW KOSOROK.
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“We are receiving you here officially and not just as a friend because you are an important leader of the Muslim religion…What we admire in you is that you have been able to integrate a modern outlook with religion so that religion has been allowed its true role which is not merely to provide an all-embracing explanation of the universe but also to furnish the fundamental solutions of the problems which life poses us.” —Please click LEOPOLD SENGHOR’S TRIBUTE TO THE AGA KHAN.
“The love of the Imam knows no physical boundaries. No mountain, no river, no desert, can stop the love of the Imam for his Jamat [community] worldwide” — Mawlana Hazar Imam, His Highness the Aga Khan, 49th Hereditary Imam of Ismaili Muslims (please watch video, below)
From Prophet Muhammad’s declaration at Ghadir-e-Khumm, after his farewell pilgrimage to Mecca, appointing his son-in-law Ali as his successor to the present 49th Hereditary Imam of the Ismailis, we invite our readers to watch the following video to learn about the Ismaili Imamat. Each Imam, from the past to the present, has been a Guiding Light to his followers, a source of inspiration and guidance through their changing times and circumstances. We present this video as two Aga Khan projects in Canada, the Aga Khan Museum and the Ismaili Centre in Toronto, are about to celebrate their tenth anniversary in mid-September. The most recent project, the beautiful Aga Khan Garden near Edmonton, is part of the University of Alberta Botanic Garden and will soon mark its 6th anniversary in mid-October.
Ismaili leaders, representing the united Ismaili Muslim community worldwide, presented Mawlana Hazar Imam, His Highness the Aga Khan (see photo at the top of post), with a Monumental Basin from the 18th Century on the auspicious 67th anniversary as their 49th Hereditary Imam. The stunning object includes inscriptions from a poem by 12th-century Ismaili philosopher, missionary and traveller, Nasir Khusraw. Read more of this story HERE.
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As an ardent defender of peace and pluralism, the Aga Khan is the driving force behind various Ismaili centres including the Global Centre for Pluralism in Ottawa and the Aga Khan Museum in Toronto. His Highness has also been an honorary Canadian citizen since 2010 — Minister Kamal Khera
His Highness the Aga Khan delivers a historic address to a joint session of the Parliament of Canada on January 27, 2014, at the invitation of the then Prime Minister Stephen Harper.
Meanwhile, Canadian leaders issued statements on July 11, 2024, congratulating His Highness on completing 67 years as the Ismaili Imam. Prime Minister Trudeau said, “Today we celebrate the rich heritage, remarkable achievements, and ongoing contributions of Ismailis to our country. Through their unwavering dedication to service and helping those in need, the Ismaili Muslim community exemplifies the best of what it means to be Canadian.” At the same time, BC Premier David Ebby added, “For more than half a century, the Aga Khan has built a legacy dedicated to advancing pluralism, peace and human rights. His humanitarian work has made life better for millions of people by reducing poverty and improving access to education and health care.” Read more of the story HERE.
July 11, 2024, marks a significant milestone in the history of Ismaili Muslims worldwide. It’s the 67th Imamat Day of Mawlana Hazar Imam, His Highness the Aga Khan. This day symbolizes his succession to the Divine Throne of Imamat as the 49th Ismaili Imam at the young age of 20, a pivotal moment in the continuing spiritual and material journey of the Ismaili Muslim community.
On this auspicious day, we extend our heartfelt felicitations to all our readers and Ismailis worldwide and express our humble gratitude to Mawlana Hazar Imam for his continuous blessings and guidance for his spiritual children. We also appreciate his family members for their contribution to the Institution of Imamat.
Mawlana Hazar Imam, His Highness the Aga Khan, 49th Imam of the Shia Imami Ismaili Muslims, pictured at the Diamond Jubilee Darbar in Kenya. Photo: The Ismaili.
On this blessed day, we extend our warmest wishes to all Ismailis worldwide. May this Imamat Day bring you joy, good health, prosperity, and spiritual enlightenment. Let’s find solace in the constant presence of the Imam in our lives. He wishes the best for us, both in our material and spiritual aspects, and we are always in his heart, thoughts, and prayers. As he has said, “You are all constantly in my heart, in my thoughts and in my prayers.”
The Imam’s love for his community is unwavering. As he has said, “No mountains, no river, no desert can separate the Imam from his murids” and “You must remember that Imam loves you more, much more than you can ever love him, and you must be strong in this knowledge.”
Indeed, as murids (followers) of Mawlana Hazar Imam, we must draw inspiration and strength from these messages.
The Rope of Imamat is an everlasting Rope of Guidance, Love and Affection and will stretch out for eternity; the wish and prayer of every murid of the Imam should be to hold fast to the Promised Rope and remain on the Straight Path (Sirat al-Mustaqim).
Earlier this week, Kutub Kassam’s poem and introduction to the poem Mazhar or Theophany made it abundantly clear that the Imam-of-the-Time is the Mazhar par excellence. He is the bearer of the Divine Light in the terrestrial world and the most perfect expression of the underlying divine reality.
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Calligraphy to commemorate the 67th Imamat Day of His Highness the Aga Khan, Mawlana Shah Karim Al Hussaini Hazar Imam. The Quranic verse “Wa Kulla Sha’in Ahsainahu fee Imamim-Mubeen” is in cursive script with the border top and bottom “Shah Karim” in eastern Kufi. Calligraphy and design by Karim Ismail, Toronto, Canada.
As a follow-up, Toronto’s Karim Ismaili has designed a beautiful Imamat Day card bearing the Quranic verse, “Wa kulla shai’in ahsainaahu feee Imaamim Mubeen” (Quran, 36:12), meaning “We have vested (the knowledge and authority of) everything in the Manifest Imam.”
This verse underscores the central role of the Imam in every Ismaili’s spiritual journey and life. Our goal should be to strengthen this belief in our hearts, minds and souls for our spiritual upliftment, happiness, and courage to face any adversity that comes our way. As the 48th Imam, Mawlana Sultan Mahomed Shah, observed, “You will have no fear in this world if you love the descendants of Muhammad and Ali.”
Much of the inspiration for my paintings comes from Mawlana Hazar Imam His Highness the Aga Khan’s guidance to the Ismaili community on the importance of brotherhood, pluralism, and living a life where we “do not forsake the soul for the material world.” Indeed, I draw continued encouragement from the Imam’s guidance as an artist and in my daily life.
Take Me Away by Shafina Jaffer. Medium: Oil on canvas. Size: 200 x 80 cm (78.7 x 31.5 in). This painting was projected on the facade of Windsor Castle during the Coronation Concert honouring the Coronation of Their Majesties King Charles III and Queen Camilla, on May 7, 2023. Shafina presented the original painting to Mawlana Hazar Imam, His Highness the Aga Khan, for the auspicious occasion of Navroz, March 21, 2024. Photograph: Shafina Jaffer collection.
Last year, I curated a painting for King Charles’s coronation, and on the occasion of Navroz — the Persian New Year — on March 21, 2024, the same painting, “Take Me Away,” was gifted to Mawlana Hazar Imam, who graciously accepted it and encouraged me to pursue my talents. His message moved me, and as a show of gratitude to celebrate his 67th Imamat Day on July 11, 2024, I have embarked on a series of Mawlana Hazar Imam portrait paintings that will be presented in the coming months on this website.
Simerg and its sister website, Barakah, share the first painting in this series that captures a very youthful Hazar Imam. When asked about my choice to depict Mawlana Hazar Imam at this age, I explain that it’s the image that has been etched in my mind growing up: a sympathetic, youthful figure radiating with light. This personal connection with the Imam drives my artistic expression and deepens my sense of gratitude.
Delving into mixed-media mediums, I use my heritage and strong affiliation with spirituality to sow the seeds of my creativity. Since completing my Graduate Diploma (Art & Design) and Master’s Degree (Painting) from the Royal College of Art, I have explored the intricacies of nature, human relationships, and spirituality within the field of art and their interrelationship.
Religion and spirituality are not just important themes in my art; they are the essence of my work, reflecting my deep exploration of faith and the human connection to the divine. My canvases are vibrant and alive, filled with a playful mix of colour, form, and texture, with natural mediums playing a pivotal role. Faith pushes me to transcend the physical and visible, uncovering what resides at the core and infusing the outer edges with life. Indeed, with such portraiture of the Imam, the lines between literal and divine interpretation are moving and profound.
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Mawlana Hazar Imam, His Highness the Aga Khan, by Shafina Jaffer. Medium: Oil, Gold and Charcoal; Size: 42 x 32 cm. Original photograph for painting: Gary Otte (cover page and page 121 of Depth of Field: The Aga Khan Beyond the Lens).
This portrait of the Aga Khan, painted with meticulous care and deep gratitude, captures his serene and compassionate essence. I have highlighted his gentle smile and thoughtfully intelligent eyes, conveying wisdom and kindness. The subtle use of colours and shading brings out the depth of his character and position in humanity, reflecting his profound impact as a spiritual leader and guide. One can easily see an overarching glow settled upon the canvas — reflecting his holy and elevated demeanour.
The border, crafted in real gold and liquid charcoal, symbolizes his love for nature and adds a unique, elegant touch to the piece. This artwork is a heartfelt tribute, expressing deep appreciation for the Aga Khan’s guidance and positive influence on my life and practice. It stands as a testament to the enduring respect and admiration he commands.
Upon gazing at this painting, one can forget that it is not a photograph. My brush has sought to create a three-dimensional profound effect which makes it appear that the face is emerging from the confines of the page to look into the viewer’s eyes, saying:
“Everybody makes mistakes. Never regret them; correct them. There’s no such thing as a perfect world or perfect life” — His Highness the Aga Khan.
Date posted: July 9, 2024.
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Work in progress, as Ismaili artist Shafina Jaffer paints a portrait of His Highness the Aga Khan in her studio in Dar es Salaam, Tanzania. The iconic artist was invited to the residence of the US Ambassador to Tanzania on US Independence Day, July 4, 2024, to exhibit her paintings featuring African women.
“The Spiritual Adam is to be identified with the divine Nur (Light) of Imamat, which is symbolised in the poem by the ‘glittering star of glory wrought and beauty spun’. The Mazhar par-excellence is the Imam who bears this Light in the terrestrial world. He is the most perfect expression of the divine hypostasis because in him the theomorphosis is fully realised and the Absolute becomes manifest to mortal eyes.”
Before and after the notion and the conception, after and before the ascent and the descent, before the exhalation and after the inhalation, in the mirror of infinity appears reflected without being effected, an oblique plane of occultation, a formless square of un-differentiated, impalpable darkness, without sense perceived nor by cognition conceived, in dreamless sleep concealed.
II
The darkness radiates a boundless halo of purest light that radiates no colour nor projects a shadow, seeming by degrees luminous and transparent, then radiant and fiery, manifesting to itself its mirrored face, dazzling bright in its own essence, observed by itself, to itself only known the conditioned fullness of the unconditioned abeyance, the circle locked with the square, the curve straining against the tangent.
III
One timeless momentum the bow arched, the string quivered; being by compulsion caught and volition seized, at once is released a speeding shaft of thought, through seven permutations whirling, thrilling the passive womb at the point of impact, irradiating around it instantaneously, an immaculate field of unity, between the centre and the circumference vibrating, from the zenith to the nadir gyrrating.
IV
In the third heavenly circuit, the primordial point generated a continuous horizontal line; crossed vertically from within without, at the intersection of possibility and necessity, there crystallised in the firmament a glittering star of glory wrought and beauty spun, unbegotten born, non-existent known, directionlike converging and dispersing effulgent beams of nine and forty prismatic rays, which hang from it by the finest threads.
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An Introduction to Mazhar
From a stylistic point of view, the poem may be regarded as an experiment in symbolic poetry. A symbol is an image or an idea with multiple levels of significance. The language of symbolism is an essential feature of Ismaili literature, where the principles of tanzil (literal interpretation) and tawil (allegorical interpretation) correspond to the zahir (exoteric) and batin (esoteric) dimensions of meaning respectively. This poem too employs a variety of symbols, ranging from the purely poetic to the geometrical and mathematical, which may be interpreted upon several planes of exoteric and esoteric significance. No single perspective, however, can possibly exhaust the totality of explicit and implicit meaning of the poem.
The title of the poem, Mazhar, which embodies the fundamental idea of the poem, may be translated into English as Epiphany or more accurately as Theophany, that is to say a manifestation of God. The poem describes such a theophanic process in the form of a symbolic cosmology or creation of the universe. This cosmic transformation, which is basically cyclic in execution, is effected through a series of trinary and septenary emanations without upsetting the primordial Unity of Being. It is by means of the dialectical tension generated between the symbols one, three and seven that the poem attempts to capture the sense of dynamic motion inherent in the Cosmogenesis.
It is impossible in this introductory note to explore the multiple levels of symbolic complexity to be discovered in the poem. It may be possible, however, to delineate the conceptual framework within which the poem may be appreciated or criticised. This framework is basically that formulated by Ismaili philosophers such as Abu Hatim ar-Razi, Abu Ya’qub al-Sijistani and Harnid’ud-din al-Kirmani centuries ago, though not entirely conforming to their cosmological schemes, for a certain degree of poetic license has been used to adapt them to the poet’s purpose. Moreover, a number of original symbols employed here have no counterparts in traditional Ismaili cosmological literature.
Part I of the poem conceives of the Absolute in its original, indivisible, undifferentiated and transcendent state of Unity, which is unknowable, ineffable, above all qualities and attributes. The Absolute has not yet initiated the Dawr al-Saar (Cycle of Epiphany), but remains concealed in the Dawral-Kashf (Cycle of Occultation). It is in Part II that the first plane of differentiation is effected with the primordial divine epiphany, the Aql-i-Kull (First Intellect), which is the cosmic rational principle. Unlike the Absolute, the Intellect can be predicated with primary attributes and a potentiality for action. It is the mirror in which the Absolute can behold its own qualities of oneness, knowledge, perfection, etc.
The Intellect is not to be regarded as inbi-‘ath (act of emanation). The identity of the Absolute and the Intellect is aptly summarised in the negative and affirmative poles of the declaration: La Ilaha illa’l-Lah. The theophanic process becomes dynamic in Part III with the imperative Amr (Word) of God: Kun (Be! ). The word is the Logos, the first creative principle, the kinetic agent of the Intellect. Its epiphanic field of activity is the passive Nafs-i-Kull (Universal Soul). Their relationship is symbolically expressed in Ismaili literature by the Quranic designations Qalam (Pen) for the Intellect and Lawh (Tablet) for the Soul. The Intellect is the Sabiq (Precursor) and the Soul its Tali (Successor).
Part IV of the poem completes the theophanic cycle in so far as the meta-cosmic plane of reality is concerned. It is in this phase that the celestial archetype of the universe and mankind is manifested which, in Ismaili terminology, bears the name of Adam Ruhani (Spiritual Adam). Though ranking third in the hierarchy of divine epiphanies, he occupies a unique position in the theophanic order, combining within himself the virtues of the Intellect and the Soul that preceded him, as well as the entire spectrum of hierocosmic epiphanies that is to follow him, corresponding to every plane of existence and order of being in the spiritual and material worlds.
Now the Spiritual Adam is to be identified with the divine Nur (Light) of Imamat, which is symbolised in the poem by the ‘glittering star of glory wrought and beauty spun’. And therefore, the Mazhar par-excellence is the Imam who bears this Light in the terrestrial world. He is the most perfect expression of the divine hypostasis because in him the theomorphosis is fully realised and the Absolute becomes manifest to mortal eyes. It then becomes clear in what manner the Imam represents the macrocosms as al-Isan al-Kabir The Great Man), the microcosmos as al-Insan al-Kamil (The Perfect Man), as well as the Qutb (axis) of the universe, without whom the world would not survive even for an instant.
Although the phases of creation, as narrated in the poem, are basically confined to the world of primal spiritual realities, by implication the theophanic process incorporates in one spontaneous sweep the material world also, right down to the contemporary historical period. This is specified in the conclusion of the poem by reference to the ‘nine and forty prismatic rays’, which identifies the Imam of the Age, Mawlana Shah Karim al-Hussaini, His Highness the Aga Khan, the forty-ninth direct descendant of Prophet Muhammad, the spiritual guide and leader of Ismailis, as the master hierophant of the divine mystery and the Mazhar of our times.
Date posted: July 8, 2024.
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Kutub Kassam
The poem Mazhar and its introduction have been adapted from Kutub Kassam’s original piece, which appeared in Ilm magazine, Imamat Day Issue (July 1977, pages 38-41), published by His Highness the Aga Khan Shia Imami Ismailia Association for the UK (now known as the Ismaili Tariqah and Religious Education Board or ITREB). Kutub Kassam passed away in 2019 after 40 years of dedicated service to Ismaili Institutions in Africa and the UK as a curriculum developer, editor, writer and researcher. Simerg paid a respectful tribute to Kutub Kassam and his enduring legacy in a special piece published on March 25, 2019.
Every year, on the 10th day of the Islamic month of Dhul-Hijjah, Muslims worldwide celebrate Eid al-Adha (also known as Eid-al-Nahr). This significant event, which this year falls on or around June 17, 2024, after the completion of the Hajj ceremonies, is rooted in a historical event. It commemorates the profound sacrifice of Prophet Ibrahim, who was willing to sacrifice his son, Prophet Ismail, as an act of obedience to Allah’s command. This act of sacrifice is what gives the festival its name. This story is narrated in the Holy Quran in surah (chapter) 37, ayats (verses) 100-112, as follows:
“My Lord, grant me [a child] from among the righteous.” (100)
So We gave him good tidings of a forbearing boy. (101)
And when he reached with him [the age of] exertion, he said, “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.” He said, “O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.” (102)
And when they had both submitted and he put him down upon his forehead (103)
We called to him, “O Abraham, (104)
You have fulfilled the vision.” Indeed, We thus reward the doers of good. (105)
Indeed, this was the clear trial. (106)
And We ransomed him with a great sacrifice (107),
and We left for him [favorable mention] among later generations: (108)
“Peace upon Abraham.” (109)
Indeed, We thus reward the doers of good. (110)
Indeed, he was of Our believing servants. (111)
And We gave him good tidings of Isaac, a prophet from among the righteous. (112)
The story is a powerful demonstration of their unwavering faith and submission to Allah’s will. It is this faith and submission of Prophet Abraham and his son Prophet Ismaili that we commemorate and honour during Eid-al-Adha.
Examining the Quran further, one begins to understand and realize what Allah truly desires from us in the context of sacrifice. Allah says:
“Neither their meat nor blood reaches Allah. Rather, it is your piety that reaches Him. This is how He has subjected them to you so that you may proclaim the greatness of Allah for what He has guided you to and give good news to the good doers.” (Quran 22:37)
The above verse clearly states that what Allah considers is one’s righteousness, which is the way one practices and conducts one’s life.
Therefore, in all that one undertakes, it is essential to stay God-conscious (Taqwa) by remembering Allah in all walks of life. The Holy Quran says:
“O mankind, We have created you male and female, and We have made you into tribes and nations in order that you might come to know one another. Truly, in the sight of God, the most honoured amongst you is the most pious amongst you.” (Quran 49:13).
Our beloved Prophet and his hereditary successors, the Imams from Hazrat Ali to Mawlana Shah Karim al-Hussaini Hazar Imam, His Highness the Aga Khan, have always guided us to stay firm on Sirat-al-Mustaqim (the straight path).
They have provided us with invaluable guidance, urging us to practice Taqwa and seek spiritual advancement. This guidance, a beacon of light in the darkness, emphasizes the importance of developing an inner sense of God-consciousness, which is crucial for maintaining a righteous, honourable, respectful and fulfilling life.
In his sermon on the occasion of Eid al-Adha, 336 AH (June 21, 948 AC) at al-Mahdiyya in North Africa, the Fatimid Imam/Caliph Mawlana Mansur said:
“Pray to God most sincerely and implore Him wishfully, approaching with what He commands you to do or restrained you from.” (Walker, 2009)
Similarly, his successor, Imam Mu’izz, in his khutba (sermon) on Eid al-Adha, 341 AH (April 28, 953 AC), at al-Manṣuriyya, said:
“O people, God created you not in jest, (Quran — 23:115), nor will He overlook you without purpose. He does not impose on you a hardship in religion (Quran — 22:78), and yet He does not disregard being remembered, but rather He created you for worship, obeying Him, and He ordered you to obey His messenger. For obedience, He made fixed signs and written decrees. So draw near to God through what He commanded you to do. It is through piety that deeds are accepted and hopes are realized. Praise God for His having guided you (Quran — 22:37); thank Him for what He has given you.” (Walker, 2009)
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Eid Mubarak stamp issued by Canada Post in April 2023
These thoughtful words underline Islam’s fundamental principle, emphasizing the importance of obedience to God’s commands and the guidance of His messenger. Through sincere devotion and adherence to these teachings, one can attain spiritual elevation and happiness and realize the true purpose of one’s existence.
The connection between spirituality and moral consciousness is not just a personal journey, but a central theme in Islamic thought that unites us all. According to Islamic teachings, human beings are inherently endowed with a deep sense of God-consciousness, which forms the foundation of our shared moral and social responsibilities. This intrinsic awareness of right and wrong guides us in our personal lives and interactions with others, fostering a sense of community and mutual responsibility.
In a hadith (tradition), the Prophet Muhammad is reported to have said:
“Submission is public, and faith is in the heart.” Then, he pointed to his breast three times, repeating: “Fear of God (Taqwa) is here, fear of God is here.”
This profound statement highlights the intimate and internal nature of true faith. While outward acts of submission, such as rituals and observances, are visible to the public, the essence of faith lies deep within the heart, manifesting as a profound consciousness of God (Taqwa). This inner awareness shapes a person’s moral compass, guiding them toward righteousness and away from wrongdoing. This intrinsic God-consciousness forms the bedrock of ethical and social responsibilities, encouraging individuals to act with integrity, compassion, and justice in all aspects of life.
What does God’s consciousness and piety entail?
As M. Ali Lakhani eloquently articulates:
“Human beings are, according to Islam, endowed with a sense of God-consciousness (Taqwa)… In Islamic thought, the soul’s capacity for spiritual awareness is also implicit in its possession of a moral conscience, an innate sense of right and wrong (Quran 91:7-10). Both spiritual awareness and moral conscience are seen as attributes of the soul’s primordial nature. God consciousness is the foundation of moral consciousness, of which one aspect is social consciousness with its corresponding social responsibilities — of service, generosity, equity, cooperation — which are all part of the fiduciary obligations of human life.” (Lakhani, 2018)
In conclusion, we draw an excerpt from a speech made by Mawlana Hazar Imam, His Highness the Aga Khan, at the American University of Cairo upon receiving an honorary degree:
“…I think of the words of Hazrat Ali ibn Abi Talib, the first hereditary Imam of the Shia Muslims and the last of the four rightly guided Caliphs after the passing away of the Prophet (may peace be upon Him). In his teachings, Hazrat Ali emphasized that ‘No honour is like knowledge.’ And then he added that ‘No belief is like modesty and patience, no attainment is like humility, no power is like forbearance, and no support is more reliable than consultation’.
“Notice that the virtues endorsed by Hazrat Ali are qualities which subordinate the self and emphasize others – modesty, patience, humility, forbearance and consultation.” (Commencement address of His Highness the Aga Khan at the American University in Cairo, Egypt, 2006)
Through sincere devotion and adherence to these teachings mentioned by Mawlana Hazar Imam, one can attain spiritual enlightenment and realize the true purpose of one’s existence. Acts of piety and devotion to God, will act as protecting shields in our daily life and bring us closer to God.
This Eid — and throughout our lives — let us try to become more selfless and more God-conscious, performing meritorious deeds to please the Almighty and ultimately achieving the level of purity that will bring us closer to Allah. These deeds will also bring honour and respect to our lives.
Date posted: June 15, 2024.
Featured image at top of post: First Day Cover issued by Canada Post on March 27, 2024.
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Shan-E-Ali Wazir Ali is a passionate Religious Education Centre Teacher and Educator from Karachi, Pakistan. He specializes in Ismaili literature, including devotional works, magazines, periodicals, articles, and books. He incorporates heritage materials into his REC Secondary Classes, fostering insightful discussions. He actively follows the work of Ismaili and AKDN institutions to stay current with their activities and the work of the Ismaili Imamat.
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