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
Category Archives: Literary Readings from Ismaili History
“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
A calligraphy designed by Toronto’s Karim Ismail honouring the first Shia Imam Ali on the auspicious commemoration of Eid-e Ghadir.
On June 13, 2025, corresponding to the 16th day of the Muslim month Dhuʻl-Hijjah in the year 1446 A.H, Ismaili Muslims, united across Canada and the globe, will come together to observe and celebrate Eid-e Ghadir.
This momentous occasion, steeped in history, marks the pivotal gathering at Ghadir Khumm, where Prophet Muhammad (peace be upon him and his progeny) designated Hazrat Ali as his successor, the first in the continuing line of Hereditary Imams.
From the day our beloved Prophet Muhammad passed away on June 8, 632, and Hazrat Ali (A.S.) became the first Imam on the Divine Commandment that the Prophet had earlier received at Ghadir Khumm, there have been fifty Ismaili Imams, spanning an impressive 1393 years in human history.
The 50th Imam, His Highness Prince Rahim Aga Khan, holds a unique place in our history. He succeeded his father, Mawlana Shah Karim, His Late Highness Aga Khan IV, upon his death on February 4, 2025. Like all other Imams before him, Mawlana Shah Rahim Al Hussaini, who is now devotionally and respectfully addressed as Mawlana Hazar Imam, being the Imam-of-the-Time, will continue the vital role of guiding and developing the Ismaili community, leaving a lasting legacy that continues to shape the community’s identity and beliefs.
The historical event of Eid-e Ghadir, a pivotal moment in the Ismaili faith, holds profound significance. Today, the Ismaili community is led by the Hereditary position. Mawlana Shah Karim, His Late Highness Aga Khan IV, proudly affirmed that ‘the Ismailis are the only Shia community who, throughout history, have been guided by a living, hereditary Imam in direct descent from the Prophet’ — His Late Highness Aga Khan IV, Parliament of Canada, Ottawa, February 27, 2014.
History records that on the way back to Medina after performing the final pilgrimage to Mecca, the Prophet received a revelation:
“O Messenger, deliver [to the people] what has been revealed to you from your Lord, and if you do not do so, then you will not have delivered His message”… Quran, Surah al-Ma’ida (5:67).
Upon receiving this revelation, the Holy Prophet stopped at an oasis known as Ghadir Khumm. This oasis, located strategically along the route from Mecca to Medina, was a natural gathering point for travellers. Here, the Prophet addressed a large gathering of Muslims who had accompanied him. The Prophet proclaimed: ‘Man kuntu mawlahu fa aliyyun mawlahu,’ meaning: ‘He whose Mawla I am, Ali is his Mawla.’ The Prophet then prayed: ‘O Allah, be a friend of whoever is his friend and extend your support to those who support him.’
This event, occurring at a crucial point in Islamic history, marked the transition of leadership from the Prophet to Hazrat Ali, setting the stage for the leadership and future of the Muslim community. By declaring Hazrat Ali Mawla after him, the Prophet transferred the 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. This title signifies his role as a Muslim community’s leader, protector, and guide, which Hazrat Ali and all his successors have fulfilled with unwavering dedication and commitment, ensuring the community’s well-being and prosperity.
Article continues below following excerpts and photographs
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Excerpts from L. Veccia Vaglieri piece in Encyclopaedia of Islam, Second Edition
“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)
Photograph: Vysotsky – Own work, CC BY-SA 3.0, Wikimedia.
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“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.” Vaglieri goes on to state that 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.
(Note: special access is required to read articles in the on-line edition of 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.)
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Excerpts from the Pream ble of the Ismaili Constitution ordained by the 49th Ismaili Imam
“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, a term referring to the followers and disciples of the Imams. The proclamation also established the principle of the Imamat continuing by heredity through Hazrat Mawlana Ali (a.s) and his daughter Hazrat Bibi Fatimat-az-Zahra, Khātun-i-Jannat (a.s)”
Mawlana Shah Karim, His Late Highness the Aga Khan, is seen signing a new constitution for the worldwide Ismaili community on his 50th birthday, December 13, 1986.
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The 50th Imam, Mawlana Shah Rahim Al Hussaini Hazar Imam, signs the Ismaili Constitution under his name on February 11, 2025
Mawlana Hazar Imam, His Highness Prince Rahim Aga Khan, signs the Ismaili Constitution in his name at the Diwan of the Ismaili Imamat, the Headquarters of the Imamat in Lisbon on the historic occasion of his Takht-nishini (ceremonial installation), February 11, 2025. Photograph: Akbar Hakim / The Ismaili.
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On the instruction from Prophet Muhammad, Hazrat Ali received baiyat (the oath of allegiance) from the Muslims assembled there. According to Shia traditions and sources, following the proclamation, the final verse of the Qur’an was revealed to the Prophet:
“On this day, I have perfected for you your religion, completed my favours upon you, and have chosen for you Islam as your religion.”
Eid-e Ghadir is an anniversary of profound significance to all Shia Muslims. It is also associated with the following well-attested tradition that the Prophet is said to have proclaimed. This tradition, which is widely accepted and recognized by the Shia community, further underscores the importance of the event and its pivotal role in shaping the future of the Muslim community:
Credit: Infinity design povray.org
“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 phrase ‘two matters of great weight’ refers to the Quran and the Ahl al-Bayt. The Quran, as the holy book of Islam, and the Ahl al-Bayt, as the Prophet’s kindred, are inseparable and hold eternal significance in the Shia Islamic tradition.
As we commemorate Eid-e Ghadir, the Ismaili community stands united, celebrating the seminal event of Ghadir Khumm. This celebration is a historical marker and a powerful reminder of our allegiance to the Imam-of-the-Time, the direct lineal successor and inheritor of Hazrat Ali’s authority.
The community is not just inspired but united and driven by the following remark made during Mawlana Shah Karim’s speech in Canada’s Parliament on February 27, 2024:
“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.”
On one of my regular visits to Toronto’s St Lawrence Market in June 2021, I picked up a bagful of large apricots. I published a photograph of the largest apricot in the lot and other interesting and exciting moments from my week.
About the apricot, I wrote: “With energy from consuming a large sweet apricot, the size of a peach, that I bought from St Lawrence Market …. I spent an hour or so at the [Aga Khan] Park.” My article continued: “Imagine supermarkets all around North America offering a fruit from Hunza, where it is grown in abundance. Fair-traded organic apricots from HUNZA, the labels on the fruit shelf would read. We find New Zealand kiwis, South African oranges, Australian apples, Moroccan and Spanish clementines, Mexican ataulfo mangoes and many other tropical fruits from Latin American countries. Now, how about apricots from Hunza! Imagine its impact on the livelihood of farmers and their families in the Northern regions of Pakistan!”
Moreover, apricot lovers in North America — and other parts of the world — would delight in consuming fruit from the exotic and enchanting Hunza Valley.
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A new partnership model spreads apricots from the Karakoram Mountains in Hunza to the rest of the world
More than three years later, my heart jumped with joy as I read a piece describing IFAD’s public-private-producer partnership (4Ps) to make Hunza-grown apricots reach the rest of the world from the high mountain passes. This inspiring initiative, a beacon of hope and a potential game-changer for the future of agriculture and apricot farmers in Hunza, is part of IFAD’s unwavering long-term commitment to transforming rural communities. IFAD has been transforming rural communities for almost 50 years, and believes that “a better future starts in rural areas.” Please read Getting good grades: apricot farmers in the Hunza Valley strive for the best, which describes this inspiring initiative.
If extended to other parts of Pakistan, such as Chitral, and Central Asian countries, such as Afghanistan and Tajikistan, the initiative could not only improve the livelihood of farmers who cultivate this vital crop but also create numerous job opportunities. The apricot, a versatile fruit, can be consumed fresh, processed into dried apricots, jams, jellies, or used in juice and other products. The apricot kernels yield oil, which is used in cosmetics and other applications, such as press cake, which can be further processed as animal feed, fertilizer, and other industrial applications.
My search for Hunza apricots in North America led me to One Green World, a family-owned and operated nursery in Portland, Oregon. This unique nursery offers a diverse range of food plants and their companions worldwide, including the rare and unique Hunza apricot. The nursery states on its website that the Hunza apricot is a precious variety from northwest Pakistan, where it grows wild in the Hunza Valley. It describes the fruit as delectably sweet and tender, and fully ripe apricots as a unique, tasty treat. The bloom time for these apricots is March, and they ripen in June or July. Don’t miss the chance to experience the seasonal availability of Hunza Apricots at One Green World.
I hope this story of the Hunza Apricot will inspire Jamati institutions and the Aga Khan Development Network to seek ways to collaborate with the brokers of the 4P initiative to encourage the farmers further. Similarly, Ismaili-owned grocery chains and stores can work together to import this delicious fruit and its byproduct and make it widely available across North America, contributing to the economic well-being of Hunza and its beautiful people.
WATCH A VIDEO ABOUT HOW IFAD IS TRANSFORMING APRICOT FARMERS AND A RURAL COMMUNITY IN HUNZA
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.
[As Mawlana Hazar Imam, His Highness the Aga Khan, confers the title of Diwan on Shafik Sachedina at his residence in Lisbon on May 4, 2025, a significant event that was announced through a Talika (Holy written message) read out on the same evening in Ismaili Jamatkhanas around the world, we present Alnoor Merchant’s exploration of its use in Islamic and Ismaili history, rooted in a rich historical context. Please also read our exclusive tribute to Diwan Shafik in Barakah, which includes excerpts from Mawlana Hazar Imam’s Talika of May 4, and a selection of photographs highlighting Diwan Shafik’s immeasurable services to the Imam-of-the-Time over the past several decades — Ed.]
Besides referring to a collection of poetry or prose, the term diwan (divan in Persian) may be defined as meaning a register or a collection of records. Within an administration context, the term first meant a register for troops, and later it was used for office. During the Umayyad and Abbasid periods, various diwans were established: diwan al-jund (register for fighting forces), diwan al-kharaj (register for taxes), diwan al-rasa’il (register for correspondence), etc. These diwans were most often under a wazir (vazir in Persian).
During the Fatimid period, the diwan al-rasa’il came to be known as the diwan al-insha’; its head was the sahib diwan al-insha’ or ra’is (head) and was addressed as al-shaykh al-ajall (Excellency). The diwan al-jund was called the diwan al-jaysh, and there was a bureau known as the diwan al-majalis (diwan of the Council) where all the administration was concentrated. In Iran, the term diwan was generally used to mean the central government in general, in which sense it was also more specifically known as the divan-i a‘la, and fell within the purview of the vazir; during the Qajar period, the chief official of the divan-i a‘la was the sadr-i a‘zam (chief minister).
A significant change occurred during the Mughal period in India: the head of the department of revenue and finance came exclusively to be known as the diwan. Indeed, during the reign of the Mughal emperor Akbar, the word wazir was seldom used, having been replaced by the term diwan, which had come to denote a person rather than an institution or a government department. During the Mughal period, the diwan performed multifarious duties. He was not only responsible for the disposal of revenue papers but also drafted urgent royal letters and farmans. He had to submit revenue collection and expenditure returns to the emperor who was in this way kept informed of the finances of the State. He allocated duties to all high dignitaries on first appointment and received regular reports from them. Later, in some of the princely states of India, the chief minister came to be known as the Diwan.
Mawlana Hazar Imam, His Highness the Aga Khan, with Diwan Shafik Sachedina and his wife Diwan-banoo Nadia Sachedina. Photograph:: IPL / Akbar Hakim
It is, most likely, in this context, that the term diwan was adopted in the modern period of Ismaili history, and came to be applied to an individual. The first individual to be invested with the title of Diwan was Muhammad Ibrahim Rawjee, who served as the President of the Aga Khan Federal Council for India from 1934 to 1958. Imam Sultan Mahomed Shah, our 48th Imam, appointed him as the legal advisor for all Ismaili Councils in India in 1935 and, in March 1935, referred to Wazir (at that time) Muhammad Rawjee as “my Chief Minister”. In 1936, the Imam bestowed upon him the title of Diwan; Diwan Rawjee passed away in 1965. The second individual to be invested with the title of Diwan by Imam Sultan Mahomed Shah was Count Ghulam Hussain Muhammad Jindani; this was through a telegraphic message on 29th December, 1948, which read:
“Occasion Imamate record, I confer on you for all your great services title Dewan for first time given in Africa.”
Diwan Jindani passed away in 1983.
During the Silver Jubilee of Mawlana Shah Karim Shah, our 49th Imam bestowed the title of Diwan on Count Sir Eboo Pirbhai in London, on 7th July, 1983. In his Farman, the Imam said:
Diwan Sir Eboo Pirbhai
“The second thing I wish to do today is to recognise in an exceptional manner in front of the Jamat, the services of a member of the Jamat who has served my grandfather, who has served me, and who has served the Jamat consistently for more than fifty years, taking even personal risks at times of crisis in the developing world, extending to the Jamat all the benefit of his time and wisdom; and I have decided to give the title of Diwan to Count Sir Eboo Pirbhai. This is also a symbol, because the Imam is saying to the Jamat that the Imam wishes to recognise publicly, exceptional service by a very young man.”
Diwan Pirbhai passed away in January 1990.
On 11th July 2018, Mawlana Shah Karim Shah officially designated the Henrique de Mendonca Palace in Lisbon as the Seat of the Ismaili Imamat, and declared that it be known as the “Diwan of the Ismaili Imamat.” This reflects, in one way, the dual nature of the nomenclature Diwan as being applicable in both an institutional and an individual context.
About the author: Alnoor Jehangir Merchant is a librarian, curator and independent researcher based in London. Between 1987 and 2012 – a period extending nearly twenty-five years — Alnoor was instrumental in developing the collections of the Library of The Institute of Ismaili Studies (IIS), London, acquiring and cataloguing materials — rare books, manuscripts, documents, coins — relating to all aspects of Ismaili studies; these are now part of the Ismaili Special Collections Unit (ISCU). Alnoor served as Head of the IIS Library from 2009 to 2012.
Besides his extensive experience in Library operations, Alnoor played a significant role, over nearly two decades, in the acquisition of artefacts and manuscripts for the Ismaili Imamat, a majority of which are presently housed at the Aga Khan Museum, Toronto.
Over the past decade, with his wide-ranging knowledge and understanding of Islamic studies and the cultures of Islam, Alnoor has advised museums, libraries and private individuals on artworks, manuscripts, rare books and coins relating to the Islamic world. Besides his research interests on various aspects of Ismaili history and material culture, Alnoor continues to be involved with work for the Ismaili Imamat and its institutions.
Last June, Aniza Meghani of the UK conducted an exclusive interview with Amin Gulgee for Simerg during her visit to Karachi. The interview includes a selection of outstanding works of art by Amin and provides an excellent introduction to his artistic background. We invite our readers to read Aniza’s excellent piece. The last few weeks have seen the release of Gulgee’s first monograph, “No Man’s Land,” published on March 25, 2025. We are delighted to feature the monograph as part of our continuing series of books by Ismaili authors. We follow a similar Q/A format as our earlier presentations of books, which are listed chronologically below, ensuring our readers are always up to date with our series in an organized manner. We encourage Ismaili authors from around the world to participate in this series, regardless of when their books were published. See details of the series HERE and submit your responses to Simerg’s editor, Malik, at mmerchant@simerg.com.
Amin Gulgee on his monograph “No Man’s Land”
Simerg: What constitutes your book No Man’s Land? Why would you want me to read it, and what will we learn from it?
Amin Gulgee: This is the first monograph dedicated to my career as an artist and curator. Spanning over three decades, my multifaceted practice unfolds through a tapestry of techniques and themes. I invite readers to immerse themselves in the intertwined layers of my work. Featuring insightful essays from esteemed figures across the contemporary creative landscape — curators, novelists, artists, academics, and critics — this volume illuminates my artistry from myriad perspectives. I feel honored to include an essay by the late Dr. Oleg Grabar, a preeminent Islamic art historian, who wrote an essay for the catalogue of a solo exhibition I had at Galeri Petronas in Kuala Lumpur in 2008. Also included is a Q and A by Dr. Maryam Ekthiar, a senior curator at the Met, who asked me challenging questions. From spirituality to politics, from the universal to the particular, my trajectory attempts to navigate the complexities of my existence and invites contemplation on the depths of our collective consciousness. Spanning my diverse career, from my early work in jewelry to my sculptures, installations, paintings, performances and curatorial projects, this volume offers a comprehensive insight into the breadth and depth of my artistic journey. Illustrated with over 300 meticulously selected images and QR codes unlocking access to videos and catalogues, No Man’s Land immerses readers in a visual odyssey through my creative practice.
Simerg: What is behind the name and title of the book?
Gulgee: I chose the title No Man’s Land because I feel that my path occupies this liminal space.
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Front cover of Amin Gulgee’s “No Man’s Land,” edited by John McCarry, published by SKIRA, March 25, 2025, Hardcover, 416 pp.
Simerg: How did you find a publisher for this book?
Gulgee: I was introduced to the prestigious publication house Skira, based in Milan, by the late Italian curator Paolo de Grandis. I was well aware of Skira because they had published books on Picasso and Matisse, among many other artists. I had known Paolo since 1998, when I first participated in “OPEN”, an exhibition of installation and sculpture that he established in Venice. Later, in 2017, when I was appointed Chief Curator of the inaugural Karachi Biennale, I invited him to be a guest curator. He included works by Yoko Ono and Michelangelo Pistoletto, among others. In 2018, he and Claudio Crescentini curated my solo shows at the Galleria d’Arte Moderna and Mattatoio, both in Rome. When the book was nearing completion, I asked if he would know any publishers who might be interested in my monograph, and he suggested Skira. I sent them a few chapters and I was thrilled when they accepted to take the project on. I then collaborated with Skira’s team over the next seven months to finalize the project. They were all tremendous to work with.
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Reflections on Amin Gulgee and his monograph No Man’s Land
“Both as a practitioner and as a curator Amin Gulgee’s storytelling is fluid, both creating and dispelling unease. Amin Gulgee explores the vastness of the Universe as the backdrop for those narratives…Contemplating spiritual goals, while confronting the insecurities and displacements of our existence, [he] calls for constant negotiation and inventiveness.” — Salima Hashmi, art historian and artist, in “Fearless,” an afterword to Amin Gulgee’s book.
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“Amin Gulgee defies easy categorisation: he’s a metal sculptor, a curator, and one of Pakistan’s most innovative and cherished artists, the beating heart of his home city of Karachi’s creative scene. His metalwork is as dramatic and eccentric as Amin is. He’s in your face, uncompromising, a living and breathing performance piece” — Excerpt from BBC Documentary podcast, “In the Studio: Amin Gulgee — Heavy metal” (listen to podcast HERE).
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“Amin’s art explores the unexpected. Whether it’s connections or the stories illustrated, he doesn’t follow a norm…Whilst being so different can pose its own challenges, instead, it makes Amin’s work deeply personal and unique to him. It’s also meant, from the start of his career, he’s had a strong sense of self-confidence in embracing uniqueness — Excerpt from “Amin Gulgee: Going against the norm” in The Ismaili.
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Simerg: Did you hire an editor or designer or did you do all the work yourself?
Gulgee: The editor of the book is John McCarry, who was a classmate of mine at Yale. He has written for National Geographic as well as many other publications. He has also published two other books. He is the coordinator of the Amin Gulgee Gallery and edits all its publications. I chose Kiran Ahmad as my designer, as she is one of the most sought-after book designers in Pakistan. I have worked with her many times in the past; however, this monograph was a truly daunting task. We spent over two years trying to make sense of my journey. Her perseverance and her commitment to her craft are commendable. Also, she can make me laugh!
Simerg: What inspired you to do this monograph?
Gulgee: The last time I saw my mother was on December 13, 2007. She had come over to my place in the afternoon since it was the birthday of Prince Karim Aga Khan IV. She brought with her a painting by my father, which she presented to me as a gift. “Look at this, Amin,” she exclaimed. “These are the colors of life!” She then sat me down and said, “I want you to do three things for me: one, give up smoking; two, do a book on your work; and three — I don’t remember now, but it will come to me.” She sadly never had the chance to state her third demand. However, in 2020 I had my last delicious cigarette, and in 2022, I decided to start working on my monograph.
Simerg: How long did it take you to complete your monograph and what were the difficulties?
Gulgee: I live in the moment and I do not like looking back. When I finally came to the decision to fulfill my late mother’s wishes, I was trepidatious. John and I had decided that we would approach writers and let them choose any angle of my trajectory that engaged them. We chose to reprint only two essays — the one by Oleg Grabar and another by Dr. Kishwar Rizvi, who is the Robert Lehman Professor in the History of Art, Islamic Art and Architecture at Yale University. The rest of the ten essays were to be new writing on my practice. We were both delighted by the essays that came in. As far as the images are concerned, since my trajectory began in predigital, archaic times, my early work was documented on slides. When I asked my young technical advisor how can I digitize them, he asked me, “What is a slide?” This, of course, made me feel like a dinosaur! But we got the painstaking job done. Then, there was the challenge of organizing my trajectory, which Kiran and I did in sections. It took two years and I am so very grateful for all the support I received along the way.
Date posted: April 22, 2025.
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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 may be reached via email at mmerchant@simerg.com.
We convey our heartiest felicitations to Muslims around the world, our readers, and friends of the Muslim community on the auspicious and joyous occasion of Eid-ul Fitr. We pray for your happiness, peace, and good health. We wish you all Eid Mubarak.
On March 10, 2025, Canada Post continued its tradition by issuing a Booklet of 6 Permanent™ domestic rate stamps to commemorate the festivals of Eid al-Fitr and Eid al-Adha in March and June 2025, respectively. This is Canada Post’s seventh Eid stamp, a testament to its continuity and commitment to celebrating the country’s cultural diversity. The previous Eid stamps were issued in 2017, 2020, 2021, 2022, 2023, and 2024.
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STAMP
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STAMPS BOOKLET COVER
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Eid al-Fitr signifies the end of fasting during Ramadan and will be observed on or around March 30, 2025. Eid ul-Adha will be held from June 6, 2025, to mark the Festival of Sacrifice commemorating Ibrahim’s (Abraham) willingness to sacrifice his son, Ismail, to God. The Eid ul-Adha is held at the end of the annual pilgrimage to Mecca.
The rug’s design depicts Alberta’s diverse landscapes and distinct seasons. At its centre are an archway and a lodgepole pine — a tree that supports teepees and lodges and is reminiscent of the cypress of settler homelands.
Celebrated by Muslims all over the world — and by more than one million Muslims in Canada — both events can last several days and include communal prayers and feasts, visits with family, gift-giving, and acts of charity. In the previous two years, Simerg featured the 2023 stamp graced with a beautiful Iranian artifact and the 2024 stamp depicting the Maamoul, a melt-in-your-mouth cookie stuffed with dates and nuts.
The 2025 stamp, a unique addition to the series, features the Canadian prayer rug. This distinctive design is described on the Canada Post website as follows:
“Prayer is a pillar of Muslim faith practised several times daily and on special holidays, including Eid al-Fitr and Eid al-Adha. Rugs help beautify and focus the act of prayer and play an important part in gift giving and cultural exchange, often embodying local stories, materials, patterns and techniques.
“The Canadian Prayer Rug — a project of the charity Islamic Family — celebrates the deep and enduring connection between Indigenous and Muslim peoples and the multi-faith collaboration that built Canada’s first mosque in Edmonton in 1938. A reflection of their shared stories, it was created by Muslim weaver Noor Iqbal and Métis designer Kit Craven, based on interviews conducted by local youth with Indigenous Elders and descendants of some of Canada’s first Muslim settlers.
“The rug’s design depicts Alberta’s diverse landscapes and distinct seasons. At its centre are an archway and a lodgepole pine — a tree that supports teepees and lodges and is reminiscent of the cypress of settler homelands.”
About the design, specifications and link to purchase stamp booklets
The booklet cover and the inside and back of the booklet feature photographs of the original, handwoven Canadian Prayer Rug. The inside and back include images of some of the tools and materials that would have been used to create it.
On the inside (left to right) are a spool and hanks of yarn; bowls of logwood and black tea, red oak and willow leaves, and bark (used as dyes); and a weaving raddle.
On the back are another raddle and shuttle, as well as a spool. Also featured are a short text on the stamp subject, and credit and caption information.
Cancellation Site: Edmonton, Alberta Stamp Designer: Kristine Do Stamp Illustrator: Kit Craven Issue Date: March 10, 2025 Quantity Produced: 55,000 booklets of 6 Permanent™ stamps Product Type: Stamps
Stamps can be ordered on the Canada Post website HERE. Note: If you order four sets of booklets, each with six stamps, at CDN $7.44 per booklet, postage is free! You can use the stamp for all your first-class letters within Canada indefinitely.
[DEATH ANNOUNCEMENT: I announce with deep sadness that Farah Tejani passed away in Vancouver on December 17, 2025. We have posted a special tribute to this excellent and creative writer. Please read the tribute, and generously pen your condolences/tributes to her by clicking HERE— Malik Merchant, Editor]
Ya Mawlana Shah Rahim Al Hussaini, Please accept my devoted allegiance, You possess the Nur, the light of Ali, For this there could be no greater credence.
And so it is with my greatest respect, My sincere trust, my genuine need, For your Blessed Sacred Guidance, I remain your loyal Murid.
I am moved by the powerful words, You embraced us with in your very first Farman, We were saddened by the loss of your father; It was dark, but you became the Dawn.
Your Light continues to guide us, Through your Love, Experience and Wisdom, This is the beauty of our faith as Ismailis, For we all know the origin where it is from.
I was in awe while watching the entire Takht-nishini, How seamlessly the ceremony took place. All the formalities were completed with insignia presented, And Behold there was your serene and loving face.
Ya Mawla, you have worked alongside your father For years and your wealth of experience is vast; The very moment you spoke your chosen words, Your Light and Truth was amassed.
When Mawlana Shah Karim passed away, All I could feel was tragic regret, And then Hazar Imam, you stepped in, And the stage for the world was set.
Salwaats will wash to you like waves from the shore, As you bless us with your Holy Noorani Deedar, I can barely contain my excitement and heart-filled joy, As I am certain you will travel near and far;
You will follow your father’s footsteps with pride, But with a vision and certainty that is all your own, For now you are Our Present Living Imam, And your unbroken Imamat is world known.
I take your guidance seriously, with all the specific areas you addressed, For it is with over 1400 years of such unbroken guidance From our Imams that we have all come to be our best.
I would not be in Canada if not by the vision of your father, And the love and wisdom he has shown, With the help of Pierre Trudeau, many Ismailis from East Africa, In the time of exodus came to know Canada as their home.
Millions and millions of Ismailis everywhere, Owe our lives to the Imams-of-the-Time who have passed, Their steadfast diligent service to us all, Are incredulous legacies that will surely last.
We offer our loyalty and commitment to you, Ya Hazar Imam, May Allah shower you with His Holy Grace, May you and the entire family be blessed With Good Health and may you never have setbacks to face.
The Nur shines through your eyes, Hazar Imam, You are a chosen fortress and blessing; GodSpeed, Nothing touches me more than how you said in your Farman To “come to you” in our time of need.
The global jamat will be begging for your time, I marvel at your glory, Spring is here, it is time for rebirth, So I bless your journey as you write our new story.
Ameen.
Date posted: March 21, 2025. Last updated: December 19, 2025 (death of Farah Tejani, please read TRIBUTE)
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Farah Tejani
About the author: Farah Tejani is a creative writer based in Vancouver. She graduated with her Bachelor of Arts (B.A.) in English Literature and Master of Fine Arts (M.F.A.) in Creative Writing from the University of British Columbia in May of 1997. She earned top Honors for her Thesis on Short Fiction. Farah then published a collection of short stories by Trafford called “Make Your Own Chai, Mama’s Boy!” — ten short stories dealing with different dilemmas South Asians face. Her works, characterized by humour and poignancy, often explore cultural identity, family dynamics, and the immigrant experience. Farah also wrote and co-directed her stage play, “Safeway Samosas,” which won “The Best of Brave New Playwrights Award” in July 1995. Her short story “Too Hot” won third place in the “Canada-Wide Best Short Fiction Award” and was read at The Vancouver Writers Festival. She has contributed poems and stories for Simerg and its sister website, Barakah, since 2020. We invite our readers to read some of Farah’s poems by clicking on Elastic Embrace;The Fragrance of Spring, “In Mawlana Hazar Imam’s Eyes,” and her story Mr. Sneaky Peeky and the Two Red-Tailed Monkeys.
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Simerg welcomes your feedback. Your thoughts and opinions are important to us. Please click LEAVE A COMMENT. If you encounter problems, email the comments to mmerchant@simerg.com with the subject “Farah poem.” We want to reassure you that we respect your privacy and that your published comment will never reveal your email address. For recent and older posts, please visit our Table of Contents. Please also follow us @Facebook, @X , and @LinkedIn.
Malik Merchant scours printed Ismaili magazines dating back many decades, personal and family archives, contributions from readers around the world and the official websites of the Ismaili community for Barakah’s impressive collection of 250+ pictures highlighting the life of the 49th Ismaili Imam, Mawlana Shah Karim Al Hussaini His Highness the Aga Khan IV, who died on February 4, 2025. This is Part 1 and just the tip of the iceberg of his story and contributions that would take years and volumes to complete.
A solemn and reverent gathering of great significance will occur in Ismaili Jamatkhanas all over the world on Sunday, March 16, 2025, as the Chehlum — or Chalismo in Gujarati — of Mawlana Shah Karim Al Hussaini, His Highness the Aga Khan IV, is observed. It will mark the 40th day of mourning for the late Imam, who passed away on February 4, 2025, at the age of 88.
The Imamat, a divinely ordained Institution of immense spiritual significance, has stood for 1392 years since the designation of the first Imam, Hazrat Ali (may peace be upon him), by the Prophet Muhammad (may peace be upon him and his progeny) as his successor at the famous event at Ghadir-Khumm. This historical event, whose authenticity is unquestionable, is supported by the Quranic verse, “O Apostle, deliver (to the people) what has been revealed to you from your Lord. And if you would not do so, then you have not delivered His Message…” (Qur’an 5:67), and the Prophetic tradition “He whose Mawla (Lord) I am, Ali is his Mawla.”
His Highness the Aga Khan V, Mawlana Shah Rahim, succeeded his father, Aga Khan IV, to the Imamat as the 50th Imam.
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Mawlana Shah Karim, His Highness the Aga Khan IV.
Observing Chehlum, derived from the Farsi word “Chehelom” (40th), or Chalismo, is a deeply rooted custom spanning many religions and cultures, including Islam. In Islam, the 40-day mourning period following a death is a tradition that can be adapted to individual and family circumstances. For instance, the period can be shorter if some close family members and other loved ones attending the funeral have to return to their places of residence. This flexibility in the mourning period allows for understanding and empathy toward those who need to resume their everyday lives. However, the 40-day period of bereavement continues to be observed by members of the family living in the same town as the deceased, highlighting the deep respect and cultural significance of this tradition.
[Mawlana Shah Karim, who became the 49th Imam on July 11, 1957, upon the death of his grandfather, Mawlana Sultan Mahomed Shah Aga Khan III, made a significant request during his visit to Kenya the following month. He asked for the observance of Mawlana Sultan Mahomed Shah’s chehlum with solemnity and special prayers as was being done in London, England, in a few days, around August 21. This information is recorded in the archival notes of the editor’s late father, Jehangir Merchant.]
During the bereavement period, loved ones offer prayers and engage in deep reflection on the life of the departed. They attend Jamatkhana daily or as regularly as possible, finding comfort in the familiar rituals. Individually, they spend time reciting Qur’anic verses, Salwats, and other prayers for the deceased’s soul and their own courage and fortitude. Many find solace in reciting appropriate Qasidas and Ginans — poems and hymns — that prompt introspection on the spiritual journey and the meaning of life. Some take on special commitments in memory of the departed, a practice that encourages personal growth and reflection.
The Chalismo of Mawlana Shah Karim on March 16 is a solemn occasion. It allows us to invoke the name of Allah and remember His clemency, mercy, and grace. These divine attributes enable us to live according to the ethics of our esoteric faith. We do so under the benevolence of Mawlana Shah Karim and, now, under the unwavering spiritual guidance of our present Imam, Mawlana Shah Rahim Hazar Imam.
On the 40th day of mourning, communion and deep emotion, the Ismailis will express their shukranas, their profound gratitude to Mawlana Shah Karim Al Hussaini for his Benevolence, his Protection, and his Farmans, and for having guided the community spiritually and materially for 67 years of his Imamate.
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The 49th Ismaili Imam, Mawlana Shah Karim, His Highness the Aga Khan IV, with his younger brother Prince Amyn, and children Princess Zahra, Prince Rahim, Prince Hussain, and Prince Aly Muhammad on Imamat Day, July 11, 2022. Photograph: The Ismaili.
Let us also extend our gratitude to the Imam’s family members for their unwavering commitment to expanding the influence of the works and institutions established worldwide during the previous Imam. Their efforts, particularly over the past three years, have kept us united as a community and strengthened our shared commitment to humanity’s well-being.
As was the wish of our 49th Imam, we will remain confident and united as “One Jamat” in its diversity, expressing solidarity, justice, tolerance, mutual respect, compassion and the sharing of Time and Knowledge. This is how we will not only escape fear in these troubled times but also face the hazards and trials of everyday life with resilience. Let us say Ameen to the Divine Will and invoke Ya Allah, the most Clement, full of Mercy.
By Allah’s Grace, let us express our Shukranas to our 50th Imam, Mawlana Shah Rahim Hazar Imam, our Protector and Lighthouse. Let us choose a spiritual life based on a quest to recognize the balanced life of din (faith) and dunya (world), and invoke Allah’s Permanence, thereby enriching our spiritual link with the Imam-of-the-Time.
Our first Imam, Mawlana Hazrat Ali, urged us to apply the following precept relentlessly:
“Respect the human being, for if he is not your brother in religion, he is your brother in humanity.”
Rest in peace, Mawlana Shah Karim Al Hussaini. We are deeply grateful for your support. We will honour your memory by working actively with courage and hope under the aegis of your son, Mawlana Shah Rahim Al Hussaini Hazar Imam, to support our sisters and brothers who live in countries in conflict. Our commitment to caring for the dignity of the elderly and fighting against extreme poverty will be a testament to our shared values under your guidance.
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Mawlana Hazar Imam, His Highness Prince Rahim Aga Khan, addresses his spiritual children around the world in the presence of his leaders on the occasion of his Takht-nishini at the Diwan of the Ismaili Imamat. The ceremony was relayed live to Ismailis gathered in Jamatkhanas around the world; February 11, 2025. Photograph: Akbar Hakim / The Ismaili.
And, as Mawlana Shah Karim lovingly told us throughout his Imamat that he was by us all the time, whether he was physically present or not, we are reassured of this inspiring message when Mawlana Shah Rahim declared in his Takht-nishini Farman in Lisbon on February 11, 2025:
“If you have worries and concerns, turn to your Imam. Your Imam is with you. Wherever you are, your Imam is with you, and you are with the Imam.”
Date posted: March 13, 2025. Last updated: March 15, 2025.
Correction: In the original version of this post, Chehlum was misspelled as Chelhum. We apologize for the typo.
About the author: Born and raised in Madagascar, Mohez Nato left for France in the late 1960’s. After completing his PhD, he worked as a teacher-researcher in Plant Biotechnology at the University of Paris Sud XI from 1971 to 2011. Now retired, Mohez does voluntary work giving courses in French-speaking universities in countries like Burkina Faso, Lebanon, Benin, Algeria and Tunisia. He has served in the Ismaili community in numerous voluntary positions, for which he was bestowed with the title of Alijah by Mawlana Shah Karim. We invite you to read his earlier pieces, Ode to the Imam of the Present Time and Laylat al-Qadr, published in Barakah and Simerg.
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Simerg welcomes your tributes to Mawlana Shah Karim Shah, His Highness the Aga Khan IV. Please click Leave a comment. If you encounter problems, email the comments to mmerchant@simerg.com. We want to reassure you that we respect your privacy and that your published comment will never reveal your email address. For recent and older posts, please visit our Table of Contents. Please also follow us @Facebook, @X and @LinkedIn.
Over twenty years ago I, a Christian, began a journey to learn about my Muslim neighbours.
Throughout this process of learning, there was one individual — arguably the most impactful world leader without a country of his own — who, as a Muslim, taught me more about being a good Christian than I ever would have expected. In his humble, earnest way, he used his influence to be a powerful force for good, not just for those whom he lived his entire life to guide and protect but for all the rest of us as well.
The Aga Khan and Ismaili Muslims
This quietly powerful, beautiful soul is, of course, the 49th Hereditary Imam of Nizari Ismaili Muslims, Mawlana Shah Karim Al Hussaini, His Highness the Aga Khan. He passed away in Lisbon, Portugal, on February 4, 2025, at the age of 88, thus becoming the longest-lived Imam in the 1400-year history of the Shia Imami Ismaili Muslims, whose first Imam was Ali, the cousin and son-in-law of Muhammad.
Mawlana Hazar Imam (our Lord, the Imam of the Time), as Ismailis address their reigning Imam, was their protector and guide for 67 years, filled with parental love for all his followers around the world, a profoundly inspiring world leader — but for me, a Christian, he was my hero.
A life-size depiction of Mawlana Shah Karim, His Highness the Aga Khan, (d. February 4, 2025, aged 88) exhibited at the Canadian Museum for Human Rights in Winnipeg, Manitoba. The exhibit appears with depictions of other Honorary Canadian Citizens on a floor dedicated to “Turning Points of Humanity.” Photograph (of the exhibit taken July 2017): Malik Merchant / Barakah.
In his guidance to the world Nizari community living in more than 35 countries, with over 200,000 having made their homes in North America over the past fifty years, he not only spoke to immediate worldly concerns but encouraged his followers to show compassion and understanding; to volunteer, educate, and be educated; to support and empower women, and those who historically have little voice; to be good citizens of whatever country around the world they might find themselves in; and to be powerful examples of pure charity to everyone encountered. Prince Karim’s support of Nizari Ismailis was without bounds, and his charity and caring towards the world at large were without measure.
Shortly after his grandfather’s passing and his installation as the 49th Imam on July 11, 1957, Prince Karim delivered Takht-nishini (ceremonial installation) addresses internationally in Africa and South Asia — messages immediately impactful for their time and still profoundly relevant today.
He spoke to the promise of electronic education and cheaply distributed power, admonishing them to make wholesome use of these advancements while maintaining their faith.
“The most significant thing about the atomic age is the new and unbounded sources of energy which are released for the use of mankind. In Europe and America today, power stations are springing up which need no coal, nor oil, nor water power to run them. They feed themselves. This is close to the secret of perpetual motion. In my life time, it is almost certain that such atomic power stations will be exported, very likely to countries like Tanganyika. From them will flow the energy which will create new towns, railways, factories and all the foundations of modern industrial progress — Dar-es-Salaam, October 19, 1957 [1].
“The years of development and change which lie ahead are certain to throw up many new problems. We should not be afraid of these. You will surely surmount them if you stand by your faith and meet your difficulties in the spirit of humility and tolerance that your religion demands of us. This is especially important for the younger generations who will have to carry the future on their shoulders” — Nairobi, October 22, 1957 [1].
“The faith by which we live is the only sure guarantee that our problems will be surmounted. The younger people among you must be especially aware of this. Only the faith of your fathers will enable you to live in peace.” — Dar-es-Salaam, October 19, 1957 [1].
He talked about the need to find our spiritual center and work together as we navigate rapidly evolving technological landscapes.
“Never before in the history of man has there been such an age of technological progress… It is most important for the future of this country that the various races face these changes together” — Nairobi, October 22, 1957 [1].
Mawlana Shah Karim, His Highness the Aga Khan, at his Takht-nishini, in Nairobi, Kenya, 1957. Photograph: 25 Years in Pictures, Volume 1, Islamic Publications, 1983, London.
He spoke on contests of skill where every participant does their best and succeeds; that competition and respect are not mutually exclusive.
“You must work together with mutual forbearance and with respect for each other. Only thus shall we achieve the harmony and happiness which is necessary for the true advancement of our faith.” — Kampala, October 25, 1957 [1].
He declared that technological success and community development are tools to benefit everyone.
“As a community, our Faith will always preserve our special identity, but there should be nothing exclusive in what you do…There is no reason why our traditions and our faith should stop us from moving with our times, nor in fact why we should not lead our fellowmen to new spheres of knowledge and learning.” — Karach, January 23, 1958 [1].
He spoke to the power that compassion, understanding, and service have within a spiritually powerful minority community.
“With humility, tolerance, and respect for each other, by honest work and straight dealings, you will earn the true friendship of you fellows… By the way you conduct your daily lives, by the compassion you show your fellow men and women, and above all by your faith in God — you will ultimately be judged” — Bombay, March 11, 1958 [1].
Through living his own life, he transformed mine!
O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you — Surah Al-Hujurat (49:13).
For me, Prince Karim Al-Hussani, Aga Khan IV, will always stand as a unique global figure, an exemplary world leader who effortlessly combined his spiritual role as the 49th hereditary Imam of the Nizari Ismaili Muslims with his transformative contributions to education, culture, and development.
A sign etched on a mountain to welcome Mawlana Shah Karim, His Highness the Aga Khan to Pasu in the Hunza region of Gilgit-Baltistan, Pakistan; November 1987. Photo: Faqir Ullah Khan.
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In a setting of spectacular natural beauty, Mawlana Shah Karim, His Highness the Aga Khan addresses Ismailis and non-Ismaili Muslims in Ishkashim during his first historic visit to Badakhshan in Tajikistan; May 27, 1995. Photograph: The Ismaili.
Remarkable Aspects of Leadership
For a period longer than my lifetime he led a community of millions across the world, guided by the principles of Islam while expanding his work to improve the quality of life for countless individuals, regardless of their faith or background. This perspective — anchored in faith but outward-facing and inclusive — defined his leadership and shaped his vision for a more compassionate and interconnected world.
Central to this vision was a unique worldview he termed “empathic pluralism,” the idea that humanity’s differences should be viewed not as sources of division but as opportunities for mutual enrichment. In one of his most profound observations, Prince Karim stated, “The world needs an architecture of generosity, one that speaks to a global ethic of respect and compassion.” [2] More than the design of physical structures, this “architecture” extended to encompass the systems, institutions, and relationships forming the very foundations of human society.
Cultures across the globe are grappling with complex challenges: rising inequality, deepening cultural divides, and the rapid erosion of both natural and cultural heritage. Though diverse in nature, these crises share a common thread — they require responses prioritizing empathy, resilience, and cooperation. Prince Karim’s work provided a blueprint for addressing these issues, tempering spiritual guidance with practical, sustainable solutions which strengthen communities and foster understanding.
Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded –Surah An-Nahl (16:90).
In my eyes, the most remarkable aspect of his leadership was his ability to bridge faith and reason. As a spiritual leader, he inspired millions of Ismailis through teachings emphasizing ethical conduct, introspection, and commitment to social welfare. Yet his initiatives extend far beyond his community, addressing universal concerns and building institutions that continue to serve as models of inclusivity and excellence. Whether funding hospitals and schools in remote areas or revitalizing cultural landmarks that hold meaning for widely diverse communities, his efforts reflected a holistic understanding of humanity’s shared destiny.
He continuously emphasized that understanding one’s heritage and connecting with cultural expressions — through art, music, and architecture — strengthens both individuals and communities alike. The Aga Khan Museum in Toronto perfectly documents this commitment and understanding.
A view of the Aga Khan Museum during the annual Toronto Open Doors event, May 27, 2023. Photograph: Malik Merchant/Barakah.
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Treasures at the Aga Khan Museum Toronto. From the upper floor, one can see permanent and loaned exhibits, such as the Wagner Garden Carpet, Burrell Collection, Glasgow, Scotland. Photograph: Malik Merchant / Simerg.
The exhibits housed within its walls celebrate the artistic and intellectual contributions of Muslim civilizations spanning the globe, providing a space where visitors from all walks of life can explore and appreciate our shared human history. Reflecting on this purpose, he noted that such sites are “places where people from every background can experience the wisdom and beauty of Muslim cultures.” [2] A world standard of contemporary museology and conservatorship, the entire project underscores his broader vision of cultural dialogue as catalyst for empathy and mutual respect.
This showcase of international art was not conceived for just one group or community, but for the world. The Prince’s philosophy of unceasing kindness, consideration, and thoughtfulness is evident across his wide range of initiatives in architecture, spirituality, education, and philanthropy internationally. Together, they form a cohesive vision seeking tirelessly to heal divisions and inspire a deeper sense of global solidarity.
Pluralistic Vision for Architecture
Allah is the Light of the heavens and the earth. The example of His light is like a niche within which is a lamp…Surah An-Nur (24:35)
This vision for the world becomes particularly vivid when considering his contributions to physical architecture. For Prince Karim, architecture was far more than the design of buildings; it is a profound expression of values and aspirations. His belief that “architecture is a bridge to cultural dialogue” [1] emphasizes the transformative potential of thoughtfully designed spaces. In his view, architecture nurtures empathy, fosters inclusion, and celebrates diversity — all of which are essential to a world where only pluralistic solutions can truly resolve complex problems.
As he once said, “The spaces we build must reflect the diversity of those who occupy them and encourage coexistence. Architecture is a bridge to cultural dialogue.” [2] This perspective guided his work in architecture and urban development for decades, shaping physical environments of social harmony and cultural diversity.
The Humayun Tomb, the resting place of the second Mughal emperor and a precursor to the Taj Mahal, forms a backdrop in this picture taken during the inauguration ceremony on September 18, 2013 which was attended by the Chief Guest, the Prime Minister of India, Dr Manmohan Singh, Mawlana Shah Karim, His Highness the Aga Khan, the Minister of Culture, Chandresh Kumari Katoch, Chairman Ratan Tata of the Sir Dorabji Tata Trust and Prince Hussain Aga Khan. Photograph: Prime Minister’s Office (GODL-India), GODL-India , via Wikimedia Commons.
Through the Aga Khan Trust for Culture (AKTC), he spearheaded projects that restored significant landmarks while revitalizing the surrounding communities. In places like Islamic Cairo and the historic cities of Northern Pakistan, these initiatives preserve cultural heritage and serve as catalysts for social and economic development. These efforts are grounded in his conviction that “cultural preservation is as essential to a people’s spirit as food is to their bodies.” [2] By linking preservation with community engagement, Prince Karim demonstrated how architecture can simultaneously honour the past and empower the future.
Recognizing the urgent need for environmentally sensitive design, the projects he supported often integrated green technologies and sustainable practices. In urban spaces, this might mean prioritizing water conservation, using locally sourced materials, or creating public parks that enhance both environmental and social well-being. These initiatives addressed the practical demands of a changing climate and reflected his broader belief in stewardship and responsibility toward future generations.
There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong — Surah Al-Baqarah (2:256)
Underlying all these efforts was his commitment to pluralism. The Aga Khan IV consistently emphasized architecture should celebrate diversity, stating, “Architecture that embraces diversity creates not only beautiful spaces but also peaceful communities.” [2] For him, the physical environment is a reflection of society’s values — or should be — and inclusive design serves as a powerful tool for promoting understanding and coexistence. His architectural projects, whether cultural museums, educational institutions, or restored historic sites, embody this principle, offering spaces where people from all walks of life are given space to come together in mutual respect.
Architecture, in Prince Karim’s view, is not merely about creating physical spaces but about shaping environments which inspire understanding and cooperation. This principle of building for the future extends naturally into his approach to education, where cultivating minds and hearts becomes the foundation for fostering ethical leadership and global citizenship.
Education and Knowledge
Say, ‘Are those who know equal to those who do not know?’ — Surah Az-Zumar (39:9)
For Prince Karim, education was not merely about imparting knowledge but about cultivating minds and hearts to create effective and nurturing leaders in our rapidly evolving world. Education should be holistic, fostering intellectual curiosity, ethical reasoning, and cultural awareness. He observed, “An education that emphasizes both the mind and the heart…will empower young people to create positive change.” [3] Education should be a transformative force capable of addressing global challenges while enriching individual lives and inspiring future leaders.
President Chissano of Mozambique and Princess Zahra Aga Khan look on as Mawlana Shah Karim, His Highness the Aga Khan, addresses dignitaries at the foundation laying ceremony of the Aga Khan Academy Maputo on June 25, 2004. Photograph: The Ismaili USA, December 13, 2004.
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Mozambique’s President Filipe Nyusi and Portugal’s President Marcelo Rebelo de Sousa unveil the inaugural plaque of the Aga Khan Academy Maputo, as Prince Rahim, who succeeded as the 50th Imam on February 4, 2025, looks on. Photograph: Akbar Hakim/IPL
The Aga Khan Academies are a network of schools located in diverse cultural settings, each committed to nurturing future leaders who value pluralism and social responsibility. These schools emphasize a rigorous academic curriculum alongside lessons in ethical leadership, preparing students not only to excel in their chosen fields but also to contribute meaningfully to society at large. Reflecting on this mission, he remarked, “Education should be an opening of the mind to the rich diversity of human experience” [3], underscoring his belief in the power of education to build bridges across cultural and intellectual divides.
The University of Central Asia Naryn campus in the Kyrgyz Republic lies on the banks of the Naryn River, surrounded by the Tien Shan mountain range. Photograph: AKDN.
Another cornerstone of Prince Karim’s educational vision was his focus on post-colonial societies, where the legacies of imperialism include painfully fractured identities and profoundly limited opportunities. Through initiatives like the University of Central Asia and the Aga Khan University, he sought to address these challenges by creating institutions which blend global standards with local relevance. These universities prioritize research and teaching directly tied to the needs of the communities they serve, fostering a sense of agency and self-determination.
Education should not only elevate individuals but also empower entire communities, particularly in a world where globalization often threatens to homogenize identities. By integrating cultural literacy into educational frameworks, Prince Karim fostered a sense of pride and belonging while encouraging cross-cultural empathy.
Read in the name of your Lord who created. Created man from a clinging substance. Read, and your Lord is the most Generous — Who taught by the pen — Taught man that which he knew not — Surah Al-Alaq (96:1-5).
His vision for education also extended to global ethics. In a time of increasing polarization and ethical dilemmas posed by technological and social change, he called for education systems worldwide to prioritize moral reasoning and empathy. His institutions place a strong emphasis on teaching integrity, respect for diversity, and responsibility toward others, reflecting his understanding that intellectual achievements are hollow without a foundation of ethical principles.
The Prince’s educational institutions and initiatives actively work to increase access to education for women and marginalized groups, and recognize that equitable education is a prerequisite for truly sustainable development. These efforts echo his broader belief in the transformative potential of empowering all individuals, regardless of gender or socioeconomic background.
The transformative power of education lies not only in the knowledge it imparts but also in its ability to nurture creativity and cultural pride. These values resonated deeply with Prince Karim’s work devoted to supporting the arts, where he championed the preservation of heritage alongside present innovation, bridging the past and present.
Empathic Pluralism in the Arts
God is beautiful and loves beauty — Hadith Qudsi, Prophet Muhammad, Saheeh Muslim
The arts are a universal language — a means of expressing the human spirit and fostering understanding across cultures. Throughout his leadership, the Aga Khan championed the preservation and celebration of artistic traditions while encouraging contemporary forms of expression resonating with modern audiences. The arts are an integral part of human development, a tool for cultural dialogue and empathy — as he stated: “Art is a universal language that has the power to build bridges where words cannot.”
Mawlana Shah Karim, His Highness the Aga Khan, meeting musicians from the Kyrgyz Republic. The troupe was brought to the Smithsonian Folklife Festival held in Washington, DC, in 2002 by the Aga Khan Trust for Culture. Photograph: AKDN/Zahur Ramji
The Aga Khan Music Initiative is one of the most compelling examples of his vision. Through this initiative traditional music from Central and South Asia, the Middle East, and North Africa is preserved and revitalized, ensuring that these rich cultural legacies are passed down to future generations. The initiative goes far beyond preservation; it supports innovation as the initiative encourages collaborations between traditional and contemporary artists. This dynamic approach ensures that these traditions remain relevant in a changing world, inspiring new audiences and fostering a deeper appreciation of cultural diversity.
Stamps issued by the Sultanate of Oman to commemorate the Aga Khan Award for Architecture and the Aga Khan Music Awards, October 2022.
More than just a repository of objects, the Aga Khan Museum mentioned earlier is a space where visitors actively explore the shared history and interconnectedness of humanity. Through its exhibits, performances, and educational programs, the museum brings the relevance of art forward into the contemporary space — while encouraging dialogue and a dynamic exchange of ideas with other cultures. The Aga Khan described the museum as “a place where art and history come together to foster mutual understanding.” [2] This ethos of inclusivity underscores every one of the Prince’s artistic initiatives, all designed to invite reflection and inspire respect for diversity.
He who created seven heavens in layers. You do not see in the creation of the Most Merciful any inconsistency…Surah Al-Mulk (67:3-4).
Secretary of State Madeleine Albright and President Bill Clinton with Mawlana Shah Karim, His Highness the Aga Khan, at the first White House conference on culture and diplomacy convened by President and Mrs. Clinton on November 28th, 2000. The Aga Khan was among the distinguished panelists invited to advise the president and secretary of state on the role of culture in foreign policy. Photograph: Official White House Photo.
Arts are essential to resilience. Prince Karim often spoke about the role of cultural expressions in providing communities with a sense of identity and continuity, particularly in times of upheaval. When traditions are preserved and celebrated they serve as anchors, helping individuals and communities alike to navigate change. This perspective is particularly relevant in a globalized world where many traditional practices face the risk of extinction. In the Prince’s eyes, the arts are not merely luxuries or entertainment but vital elements of human survival and flourishing.
While his efforts often focused on Muslim cultures, they were never exclusive. In encouraging artistic dialogue across traditions, he demonstrated that the arts have a unique ability to transcend boundaries and bring people together. Whether it is musical collaboration between Central Asian and Western artists or museum exhibits juxtaposing Islamic and European art, his initiatives remind us of the shared threads connecting all of humanity.
Philanthropy, Social Impact, and Community Resilience
Whoever saves one [life] – it is as if he had saved mankind entirely — Surah Al-Ma’idah (5:32)
Prince Karim’s commitment to fostering pluralism and preserving cultural heritage is inseparable from his broader vision of social impact. His work in philanthropy demonstrated the same principles of empathy and inclusivity that shaped his approach to education, architecture, and the arts. While the arts nurture the soul and build bridges of understanding, philanthropy addresses the practical realities of building stronger, more resilient communities. For Prince Karim these endeavors are complementary, working together as a holistic strategy to uplift humanity.
One of the defining characteristics of the Aga Khan’s philanthropy was its emphasis on long-term sustainability. Standing apart from traditional charity models, the focus is instead on enabling communities to achieve self-reliance.
He said, “True philanthropy is about empowering people to help themselves.” [4] This guiding principle underpins the work of the Aga Khan Development Network (AKDN), a sprawling network of institutions and programs addressing everything from health and education to economic development and environmental sustainability.
(Late) Kofi Annan, former UN Secretary-General, presents the Champion for Global Change Award to Mawlana Shah Karim, His Highness the Aga Khan, at a special gala dinner held in New York on October 18, 2017. Photo: The Ismaili/Akbar Hakim/Mairaj Manji.
The AKDN’s work is vast in scope but deeply localized in its execution, tailoring each initiative to the specific needs of the communities it serves. In regions recovering from conflict or grappling with systemic poverty, the AKDN projects create opportunities for employment, education, and healthcare, while also investing in infrastructure supporting long-term growth. This strategy is evident in the AKDN’s investments in East Africa, Central Asia, and South Asia, where initiatives not only dramatically improved living conditions but also strengthened social cohesion.
Healthcare is a cornerstone of his philanthropic mission. Hospitals and clinics established under the AKDN are recognized worldwide for their excellence and accessibility, often serving marginalized populations who might otherwise lack any access to quality care. These institutions reflected his belief that health is a fundamental human right and a prerequisite for broader societal progress. By combining world-class medical care with community outreach and preventative programs, these initiatives continue to improve both individual and collective well-being.
Mawlana Shah Karim, His Highness the Aga Khan, during one of his visits to the site of the Al-Azhar Park, in Cairo.
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In the 1980’s the Aga Khan turned his attention to a site in Cairo, where garbage had been dumped for more than 500 years and was nearly 25 feet deep. After more than 15 years of work masterminded by his Trust for Culture, his vision has transformed the derelict site into a sequence of formal gardens filled with groves of fruit and flowering trees, fountains and an artificial lake studded with a modern lakeside café and a central allee of royal palms lines a path that has views of Islamic Cairo’s minarets and domes. Atop the dump site sit three new sunken reservoirs that provide invisible succor and a children’s playground and other special features. Shown in the image are: the 1992 park site, Al Darassa municipal dump (top left); on going work in shaping the Al-Azhar Park site in 1999 (top right); and the completed Al-Azhar Park which was inaugurated in 2005. Photos: Aga Khan Trust for Culture via Archnet.
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Mawlana Shah Karim, His Highness the Aga Khan, welcomes Prince Charles, The Prince of Wales, and The Duchess of Cornwall to Al-Azhar Park in 2006 at the beginning of their official 2-week to Egypt, Saudi Arabia and India. Photo: AKDN/Gary Otte.
The AKDN’s philanthropy also emphasized the importance of resilience in the face of environmental and economic challenges. Projects restoring cultural landmarks, such as the restoration of Humayun’s Tomb in India or the Al-Azhar Park in Cairo, served multiple purposes: preserving heritage while creating jobs and revitalizing urban spaces. These initiatives exemplify the Prince’s view that cultural and economic development are deeply interconnected, and both are essential for sustainable progress.
Underlying all of these efforts is the principle of pluralism. The Aga Khan consistently argued diversity is a strength, not a weakness, and his philanthropic projects reflected this belief. Whether promoting cross-cultural dialogue through the arts or fostering inclusive growth through development initiatives, his work embodied a profound respect for the unique contributions of every community. He noted, “Pluralism is not simply a concept but a necessity for peace.” [5] A perspective particularly relevant in a world where divisions often seem to outweigh connections.
Universal Values: Connecting Vision with Broader Global Concerns
And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed, in that are signs for those of knowledge — Surah Ar-Rum (30:22)
While deeply rooted in the traditions of the Ismaili Muslim community, Prince Karim’s vision spoke to universal values that resonate across cultural, religious, and national boundaries. His emphasis on pluralism, empathy, and resilience reflected a profound understanding of the interconnected challenges facing humanity. From addressing social inequalities to fostering environmental stewardship, his work transcended the particulars of any one community, offering lessons and solutions relevant to the world at large.
Mawlana Shah Karim, His Highness the Aga Khan, and Norway’s Minister for International Development, Ms. Hilde F. Johnson, sign a Memorandum of Understanding between the AKDN and the Government of Norway, to enhance collaboration on development issues and programmes in Africa, Central and South Asia; April 6, 2005, Oslo, Norway. Photograph: AKDN / Gary Otte.
Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets…Surah Al-Baqarah (2:177)
Dr. Friedemann Greiner, Director and Chairman of the Jury (left), presents the Tolerance Award 2006 to Mawlana Shah Karim, His Highness the Aga Khan, as the then-German Minister of Foreign Affairs Dr Frank-Walter Steinmeier (right) looks on; May 2006. Photograph: AKDN/Zahur Ramji.
One of the most compelling aspects of Prince Karim’s vision was his ability to bridge the material and the spiritual. While his work often addressed practical needs — such as healthcare, education, and infrastructure — it was deeply informed by both ethical and spiritual considerations. He argued that “faith should be a source of hope, not division,” a sentiment highlighting the potential of religious values to inspire positive change in a fractured world. His leadership exemplified this philosophy, demonstrating how faith can be a unifying force transcending differences and fostering shared purpose.
His belief that “education should be an opening of the mind to the rich diversity of human experience” [3] underscored his commitment to fostering global citizens who are both informed and compassionate.
Ultimately, the Aga Khan’s vision was about creating a world where differences are seen as opportunities for enrichment rather than barriers to progress. His initiatives offered a model for addressing some of the most pressing issues of our time, from inequality and cultural polarization to environmental degradation. By combining empathy, practicality, and a deep respect for humanity’s shared heritage, he demonstrated that it is possible to build a future both inclusive and sustainable.
His universal values continue to offer a beacon of hope for a world in search of unity and resilience.
Inspiring Ethical Leadership and Global Solidarity
So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you — Surah Al-Imran (3:159)
Synergos Founder and Chairperson Peggy Dulany presenting the David Rockefeller Bridging Leadership Award to Mawlana Shah Karim, His Highness the Aga Khan in London on October 22, 2012. Photo: AKDN/JMB Photographic Ltd
Prince Karim’s life and work reflect a rare combination of visionary leadership and grounded pragmatism. As a spiritual leader, he inspired his followers with values rooted in compassion, justice, and the pursuit of knowledge. As a global leader, he applied these principles to initiatives which address head-on the most immediate and pressing challenges of our time, offering solutions resonating far beyond his immediate community. This dual role positioned him as a bridge between spiritual ideals and worldly realities, demonstrating that leadership rooted in ethical principles can foster solidarity and resilience on a global scale.
He repeatedly emphasized that leaders must strive to understand and address the needs of those they serve, saying, “Leadership is not about power but about responsibility.” [3] In prioritizing service over authority, the Prince modelled leadership that seeks to empower rather than dominate, fostering collaboration and mutual respect.
Mawlana Shah Karim, His Highness the Aga Khan, receives the inaugural Adrienne Clarkson Prize for Global Citizenship in Toronto, Canada, on September 21, 2016. The prize recognises an individual who has, through thought and dialogue, encouraged approaches and strategies that strive to remove barriers, change attitudes, and reinforce the principles of tolerance and respect. Photo: AKDN/Lisa Sakulensky.
His emphasis on solidarity is evidenced in his approach to global challenges. Prince Karim recognized that issues such as inequality, environmental degradation, and cultural polarization cannot be addressed in isolation. Instead, they require collective action and a willingness to transcend narrow interests for the greater good. He argued that “our survival depends on collaboration, not competition” [2], a sentiment underscoring his commitment to fostering partnerships and alliances across sectors and borders.
Prince Karim Al-Hussaini’s leadership inspired individuals to take personal responsibility for creating positive change. Through his speeches, writings, and projects, he tirelessly encouraged people to reflect on their own roles as stewards of their communities and the planet. By emphasizing that small, collective actions can lead to significant impact, he inspired a path forward that is both practical and hopeful.
Mawlana Shah Karim, His Highness the Aga Khan, is presented the World Monument Fund’s Hadrian Award on October 25, 1996 by David Rockefeller. In the keynote speech at the presentation ceremony, Cyrus Vance, former US Secretary of State, noted Aga Khan’s lifelong labour in improving the lives of Islamic peoples worldwide and his commitment to preserving and renewing societies. Photograph: The Ismaili Canada, July 1997, print edition.
The contributions of this singular individual, an Olympic skier who chose to study and help his friends rather than live frivolously, offer profound lessons for individuals and institutions alike. As we reflect on his enduring legacy, it becomes clear that his vision was not just a roadmap for his community but a source of inspiration for all the world.
Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.
Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee?
And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me — Matthew 25:34-40, KJV
So race to [all that is] good.Surah Al-Baqarah (2:148)
Through his initiatives in architecture, the arts, education, and development, he demonstrated that honoring the past need not come at the expense of embracing the future. Instead, he showed that these forces can complement and support one another, creating solutions both innovative and deeply rooted in cultural and ethical values. His projects, from the Aga Khan Museum to the revitalization of historic urban centers around the world, serve as living testaments to this philosophy, embodying a balance urgently needed in today’s world.
His legacy continues to remind us of the strength which comes from embracing differences and seeking common ground. Whether through volunteering, fostering cross-cultural understanding, or advocating for sustainability, his vision continues to offer pathways for meaningful contribution.
I am a Christian, and the late Prince Karim Al-Hussaini, Aga Khan IV, was Muslim. We come from different backgrounds and world views, but we are both Children of the Book. I have quoted from one of my most favorite books in the world, the Illustrious Qur’an, and my perspective is shaped in large part by another which I was introduced to first, the Holy Bible. As a Christian, I have looked to the Aga Khan and his works as encouragement — inspiring me in my own demonstrations of compassion, empathy, and caring.
This Muslim has managed to make me a better Christian.
Prince Karim once remarked, “To be an architect of a better world requires both compassion and courage.” [2] These words are the essence of his leadership. His life’s work will continue to serve as a powerful reminder that unity is not only possible but is absolutely essential — and that by working together with empathy and integrity, we will create a brighter future for all.
A version of this post appears on our sister website Barakah, which is dedicated to His Highness the Aga Khan
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About the author: Andrew Kosorok is an artist, educator, and bridge-builder. An art glass designer, sculptor, and university instructor, he is also a pluralist chaplain and a writer. Andrew examines the Christian/Muslim interface looking for opportunities to use art and the creative process to deepen friendships, encourage exploration, and build community. He writes: “Art is the language which communicates outside of words — it allows us to embrace our similarities and celebrate those wonderful elements which make each of us unique. At the heart of every faith tradition is the knowledge we are all intentionally made different by a wisely governing Creator; understanding these differences is a fundamental part of building a wonderful future for humanity.” Andrew is the author of the books 99 Names: A Christian’s Exploration of the Names of God from the Qur’an and United Design Principles in Islamic Architecture During Safavid Era in Kerman City: A perspective to Gestalt laws (with Drs. Mina Safizadeh and Fatemeh Khozael), as well as a growing series of books exploring world views and regional folklore.
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