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
Opening my late parents’ literary archives is a challenging, ongoing exercise yet enriching journey. It’s been a few years — and please read the follow-up article — since I last referenced a special Ismaili Volunteer, Scouts and Guides Souvenir, a historical gem published in 1954 as a dedication to the Platinum Jubilee of Mawlana Sultan Mahomed Shah Aga Khan and 35 years of His Highness the Aga Khan’s Bombay Volunteer Corps. This Souvenir was a gift from Noordin Babul, originally of Lourenço Marques (now Maputo), Mozambique, to my parents during their visit to Toronto in 2011. Uncovering the souvenir recently, as I opened a few more of my parent’s boxes, I was struck by its historical significance and decided to examine it more closely.
The opening page of this extraordinary Souvenir includes the following message by the publisher, Lt. Col. Pirmohamed V. Madhani:
“In Commemoration of the Platinum Jubilee of His Royal Highness Prince Aga Khan and the completion of 35 years’ all-embracing humble services to Our Hazar Imam, Our country and the Ismailis by H.H. The Aga Khan’s Bombay Volunteer Corps, this Souvenir is dedicated to …..text not readable….and fervent supplication in the Holy Huzur-pur-nur of His Royal Highness….text not readable….Mohammad Shah Prince Aga Khan, Mawlana Hazar Imam Our Spiritual Father, May His Exalted Highness’ Blessings and Order Prevail, With dutiful homage, Pirmahomed V. Madhani, Lt.–Col.”
The page facing the dedication contains a special message from Mawlana Sultan Mohamed Shah in English, and on the following page, there is a text of the message in Gujarati. The message reads:
“Lt. Col. Pirmohamed has served brilliantly for a life time for the Volunteer Corps, and I do hope that all will have their names inscribed as volunteers and will take him as an example and give the same devoted services as he did” — Signed Aga Khan, 4th. June 1954.
Facing the Gujarati translation is a portrait of Imam Sultan Mahomed Shah, which appears under the Qur’anic verse, “And every thing have We counted in the Manifest Imam” — 36:12.
Story continues below
Portrait of Imam Sultan Mahomed Shah Aga Khan, 48th Ismaili Imam, in a special 1954 Souvenir commemorating his Platinum Jubilee.
As I prepare to share intriguing material from the souvenir in the coming weeks, I was surprised to learn that our present Imam, Mawlana Shah Karim Al Hussaini Hazar Imam, visited India in 1954 during his grandfather’s Platinum Jubilee year, a visit that holds significant historical importance. His advice to the Jamat, given three years before he succeeded to the Imamat on July 11, 1957, is a timeless guidepost, a beacon of wisdom that he has consistently mentioned in his Farmans (guidance, edict) during his 67-year reign as the 49th Hereditary Ismaili Imam. This enduring relevance of his advice when he was not an Imam is a powerful thread connecting us to our past and guiding us into the future. The following piece from the Souvenir’s article has been adapted and edited for clarity.
June 1954: Ismaili Volunteers, Scouts and Guides Souvenir on Prince Karim Aga Khan
A portrait of Prince Karim Aga Khan before he became the 49th Hereditary Imam of the Ismailis in a unique Souvenir commemorating his grandfather’s Platinum Jubilee.
Prince Karim Aga Khan is the grandson of His Royal Highness Prince Aga Khan and the eldest son of Prince Aly Khan. He has a brilliant personality and a most promising career for the Ismaili community. Every heart is thrilled and feels excited and joyful when one recalls the most cherished memories of Prince Karim’s glorious period of childhood and youth.
The brilliant achievements of the Fatimid Imams and direct descendants of Hazrat Ali (A.S.) have a significant bearing on Prince Karim Aga Khan, and Prince Karim’s atmosphere of bliss and divine enlightenment is clearly perceptible.
Prince Karim’s outstanding leadership and high talent qualities were evident during his visit to Bharat [India]. The golden advice that Prince Karim tendered to the Jamats is proof of his clear thought and tremendous love and affection for the Ismailis.
Prince Karim Aga Khan said:
“Strive to impart such an education to children so that they may earn their rightful place in the world because on it depends on the success of their lives. It is an important requirement of life which will stand them in good stead in the battle of life. So, every effort must be made to impart to the Ismaili children the right type of education.”
The souvenir article notes that this advice is one example of Prince Karim Aga Khan’s great concern for the education of our children. The article then continues:
On another occasion during the visit, Prince Karim impressed Jamat with the need for hard work and great perseverance. He called upon everyone to do good deeds; endless service to humanity is eternal and immortal. Prince Karim requested the Jamat to help one another and thus show their true love and devotion to the community. He said:
“Your patriotism and loyalty must be sincere, active and productive. Please follow this advice, and be industrious and hardworking. The work done for the community is always noble and verily we are taught that all good deeds shall be compensated fourfold.”
Prince Karim called upon everyone to always remember the Farmans so lovingly bestowed by Imam-e-Zaman [the Imam-of-the-Time, then his grandfather, the 48th Imam, Mawlana Sultan Mahomed Shah] and to translate the Farmans fully into action.
The Souvenir states that the Ismailis of Bharat were fortunate to have His Serene Highness Prince Karim Aga Khan in their midst in 1954. His words of wisdom, which he uttered on various occasions, were so full of meaning that everyone was highly impressed with his intellectual superiority and qualities of mind and heart.
The Souvenir concludes: “We are all so happy that Prince Karim is taking such a keen interest in our welfare and happiness.”
May I note that the Souvenir is rich with information about Ismaili volunteers of the time and narratives of Mawlana Sultan Mahomed Shah’s visits to the Jamat in India. We look forward to sharing some of the Souvenir’s content in future pieces in Simerg and its sister website, Barakah.
Date posted: January 6, 2025. Last updated: January 7, 2025 (typo).
A new Moon occurs when all of the Sun’s light is reflected away from Earth, and the side of the Moon facing Earth is barely visible, as illustrated in the above NASA photo.
Chandraat, the Night of the New Moon, is a joyous celebration for Ismaili Muslims. It marks the start of a new Islamic month and is celebrated with great religious fervour. The 48th Hereditary Ismaili Imam, Mawlana Sultan Mahomed Shah, His Highness the Aga Khan III (d. July 11, 1957), in a timeless message to his community in East Africa in the mid-1900s, described Chandraat as a blessed night that brings immense spiritual happiness and inner peace. This emphasis on the spiritual significance of Chandraat serves to uplift and connect the Ismaili community to their faith.
In Canada, Ismailis observed Chandraat on December 31, 2024 — which began the month of Rajab — when the New Moon’s illumination was 1.1%. The Jamatkhanas were filled to capacity, and in Calgary, Alberta, Ismailis welcomed 2025 with a festive dinner and a lively musical show in their respective Jamatkhana social halls after the religious ceremonies.
One of the highlights of the Chandraat evening was a special announcement by the Ismaili Leaders International Forum (LIF), a platform that brings together Ismaili leaders from around the world to discuss and address community issues. In this announcement, Mawlana Hazar Imam asked his senior LIF leaders to convey his blessings to the Jamat when they met him on the joyous occasion of his birthday. He turned 88 on December 13, 2024. Sweets blessed by the Imam during the meeting were distributed in the Jamatkhana, bringing everyone overwhelming happiness as they were about to enter 2025.
Story continues below
New Year 2025 decoration in the foyer of Calgary Headquarters Jamatkhana, December, 31, 2024. Photograph: Malik Merchant/Simerg.
On celebratory days and special occasions, Mawlana Hazar Imam sends a Talika (a holy written message) to convey special blessings to the Jamat. His message, read out on December 13, 2024, touched upon the state of affairs in the world today. It included a powerful reminder to the Jamat that throughout its history, it has faced challenges with strength and inspiration, derived from the Imam’s individual spiritual bond with his followers. Importantly, he reassured us that he would always be with us, even when he was not physically able to visit us, providing a comforting sense of support.
Now, our New Year Resolution for 2025, aside from our personal resolutions, whatever they may be, should focus on further strengthening the spiritual bond with the Imam by fulfilling his aspirations of the Jamat — to live in unity, be regular in the practice of our faith and understand the faith well, be in remembrance of Allah, build bridges with other communities, educate ourselves because our faith is a faith of intellect, and be generous in spirit as well as with wealth. Specifically, the Imam wishes his Jamat nothing but the best in both material and spiritual matters.
In addition, his recommendations on what it takes to be a global citizen are worth reflecting upon as we make our resolutions and commit ourselves to our future well-being and progress, both materially and spiritually, in 2025 and beyond.
Part I of this post is adapted from Michael Wolfe’s excellent piece, Jesus Through a Muslim Lens. In Part II, we link to New Lines magazine for Mustafa Aykol’s well-researched and insightful piece. Aykol discusses the traditional Christian accounts of the place of Jesus’ birth in a manger or a cave, contrasting it with the Qur’anic description that Mary gave birth to Jesus under a tree. Both these pieces offer diverse and inspiring perspectives, and they underscore the importance of respecting different beliefs as Christians worldwide celebrate the birth of Jesus (peace be upon him) on December 25, 2024. We express our best wishes to our readers during this inclusive holiday season, valuing the diversity of our audience’s beliefs.
Part 1: Jesus in Islam
Selected verses from the Qur’an from Chapter 19 entitled Maryam (the Muslim name attributed to Mary) about the birth of Jesus (or Hazrat Issa as he is known in Islam). Please click on image for enlargement. Photograph: Simerg.
The miraculous birth of Jesus of Nazareth was a remarkable event. It gave rise to Christianity, the world’s largest religion, and changed the course of history. Yet something is captivating about this remarkable birth which many Christians may not be aware of: that Muslims believe in the Virgin Birth and Jesus’ miracles and that he is not just acknowledged but venerated throughout Islam, the world’s second-largest faith. This profound veneration of Jesus in Islam adds depth to the topic, particularly for those interested in religious studies.
Two events in the life of the prophet Muhammad may help explain why Muslims revere the Christian Jesus.
The first event involves an elder resident of Mecca named Waraqa bin Nawfal. This man was an early Arab Christian and an uncle of Muhammad’s wife, Khadija. We know he could read Hebrew, that he was mystical by nature, and that he attended Khadija and Muhammad’s wedding in about 595 C.E. Fifteen years later, a worried Khadija sought Waraqa out and brought her husband to him.
At the time, Muhammad was a 40-year-old respected family man. He attended this “family therapy” session in a rare state of agitation. He was frightened. He had been meditating one evening in a cave on the outskirts of town. There, while half asleep, he had experienced something so disturbing that he feared he was possessed. A voice had spoken to him.
Waraqa listened to his story, which Muslims will recognize as a description of Muhammad’s first encounter with the angel Gabriel. When it was finished, Waraqa assured him he was not possessed.
“What you have heard is the voice of the same spiritual messenger God sent to Moses. I wish I could be a young man when you become a prophet! I would like to be alive when your own people expel you.”
“Will they expel me?” Muhammad asked.
“Yes,” the old man said. “No one has ever brought his people the news you bring without meeting hostility. If I live to see the day, I will support you.”
Christians will recognize in Waraqa’s remarks an aphorism associated with Jesus: “A prophet is not without honor, save in his own country.” But that a Christian should first have verified Muhammad’s role as a prophet may come as a surprise.
The second important event concerning Islam and Christianity dates from 616, a few years after Muhammad began to preach publicly. This first attempt to reinstate the Abrahamic tradition in Mecca met (as Waraqa had warned) with violent opposition.
Perhaps the Meccans resented Muhammad’s special claim. Perhaps his message of a single, invisible, ever-present God threatened the economy of their city. A month’s ride south from the centers of power in Syria and Persia, poor remote Mecca depended on long-distance trade and on seasonal pilgrims who came there each year to honor hundreds of pagan idols, paying a tax to do so.
At any rate, Muhammad’s disruptive suggestion that “God was One” and could be found anywhere did not sit well with the businessmen of Mecca.
Many new Muslims were being tortured. Their livelihoods were threatened, their families persecuted. As matters grew worse, in 616 Muhammad sent a small band of followers across the Red Sea to seek shelter in the Christian kingdom of Axum. There, he told them, they would find a just ruler, the Negus, who could protect them. The Muslims found the Negus in his palace, somewhere in the borderland between modern Ethiopia and Eritrea.
And protect them he did, after one Muslim recited to him some lines on the Virgin Mary from the Qur’an. The Negus wept at what he heard. Between Christians and Muslims, he said, he could not make out more difference than the thickness of a twig.
These two stories underscore the support Christians gave Muhammad in times of trial. The Qur’an distils the meaning from the drama:
“Those who feel the most affection for us (who put our faith in the Qur’an), are those that say, “We are Christians,” for priests and monks live among them who are not arrogant. When they listen to what We have shown Muhammad, their eyes brim over with tears at the truth they find there….”
Even today, when a Muslim mentions Jesus’ name, you will hear it followed by the phrase “peace and blessings be upon him,” because Muslims still revere him as a prophet.
Was Jesus born in a manger or in a cave, as many Christian traditions inform us, or under a tree, as some Christian traditions, as well as the Qur’an, tell us? For example, the story in the New Testament, as narrated in the gospels of Matthew and Luke with some nuances, is well known: Jesus was born in Bethlehem. His virgin mother, Mary, according to Luke, wrapped her newborn baby in swaddling cloths and laid him in a manger. “This description,” writes Mustafa Akyol, “has defined Christian imagination for centuries, with countless works of art depicting the baby Jesus lying in a barn, surrounded by hay, sheep and cows.”
Other accounts suggest he was born in a cave within the confines of the Church of the Nativity in Bethlehem (see photograph, below), one of the oldest continuously operating churches in the world.
The Altar of the Nativity, beneath which is the fourteen-point silver star marking the traditional spot of Jesus’ birth. The star is set into the marble floor and surrounded by 15 silver lamps representing the three Christian communities: six belong to the Greek Orthodox, four to the Catholics, and five to the Armenian Apostolic. For more about the significance and history of the Church, please click Wikipedia. Photograph: Muslim Harji, Montreal.
Islam, while accepting the miraculous birth of Jesus, provides a significantly different account of the Nativity. According to the Qur’an, Jesus is born not in Bethlehem but in an unspecified “distant place.” Mary is all alone while giving birth to him, and there is no one to help her. She is said to give birth under a palm tree next to a miraculous spring. Read Mustafa Aykol’s beautifully written and insightfully researched piece, Jesus’ Birth Between Islam and Christianity, published in New Lines Magazine.
Left: Mary nurtured by a palm tree in a Turkish miniature, as described in the Qur’an; right: Mary and Jesus in a Persian miniature. Images: Wikipedia.
Calgary’s Olympic Park is a mere 14 km from downtown, making it a convenient and accessible destination for both tourists and locals. This unique venue hosted many winter events during the XV Olympic Games held in 1988, including bobsleigh, luge, Nordic combined, ski jumping, and freestyle skiing. On the first day of winter in Calgary, December 21, 2024, the weather was surprisingly mild, with a temperature of around 4°C (39 °F).
I was again at the Farmer’s Market West, packed with Christmas shoppers. Driving to the market, I could see the Olympic Park in all its glory as skiers descended the slopes. Everyone was at the Market to enjoy the Christmas ambiance with music, decorated shops, and fabulous food. The atmosphere was lovely as I grabbed a bag of large pomegranates and enjoyed a Montreal-style sesame seed vegetarian bagel. Sharing a large table in the market with others, one lady observed: “You don’t have to go to Banff or Lake Louise to ski; you can enjoy the Olympic Park just as much, especially when you have a family.”
As I stepped out of the Market, I once again saw the Olympic Park, and I could not help but drive to its base to take a few photographs and pick one as the photo of the day! Calgarians and visitors, please enjoy the Olympic Park during winter. Its facilities make it remarkable and an excellent spot for a day of thrilling winter activities that will excite you and your entire family. It is a great training ground for beginner skiers before they head to the slopes in Banff and Lake Louise, and it’s a perfect family outing.
I eagerly await the opening of Calgary Farmers’ Market West each Wednesday. Its sister market in the south end opens a day later. Both are open through Sunday, while Crossroads in the south opens Friday. Each market offers an enticing array of choices for consumers to shop for fresh fruits, vegetables, bread, and meats, as well as unique, one-of-a-kind spices, desserts, vitamins, and homemade artifacts. It’s a joy to visit the markets and enjoy freshly prepared meals. The west side is the newest and has plenty of seating in the centre aisle, with shops on either side.
Story continues below
Pomegranate from Calgary Farmer Market West. Photograph: Malik Merchant.
Recently, I’ve been spotting these massive pomegranates at grocery stores, and they’re a total steal at just $2.99. On my last trip to Market West, I couldn’t resist picking up two of these large pomegranates. Now, I’m all too familiar with the struggle of cutting and separating the fruit from its inner skin. The fear of the juice squirting onto your clothes can be pretty daunting. Yes, an apron can be the answer, but I have a better solution. It’s a technique I learned from a TV program I watched almost 40 years ago in Ottawa. And I can guarantee it’s mess-free! No more worrying about stains. I’ve just cut one while wearing a new sale-priced table tennis tee shirt from the Boathouse! Who wants to look messy in the courtroom with untidy red stains on a sporty green shirt?
It is this method that has made me an ardent pomegranate fanatic. So this is what I do. On a board, I slice the pomegranate into half. I then dip the halves into a deep bowl of water at a temperature that suits you best and use my thumbs to roll away the juicy red arils from the white pith!
Story continues below
Pomegranate from Farmer’s Market West, Calgary. Photograph: Malik Merchant
I remove as much floating pith from the bowl as possible and then use a drainer to capture the fruit! The picture shows the second pomegranate I have yet to cut and the bowl from the first. I encounter shoppers who want to buy pomegranates but dread cutting them and separating the fruit from the pith, and I tell them my story! My time spent cutting the fruit was about seven minutes. The fruit was so juicy that I finished the bowl in equal time!
The pomegranate is mentioned as follows in the Qur’an, along with other fruits.
“It is He who sent down out of heaven water, and thereby We have brought forth the shoot of every plant, and then We have brought forth the green leaf of it, bringing forth from it close-compounded grain, and out of the palm-tree, from the spathe of it, dates thick-lustered, ready to the hand, and gardens of vines, olives, pomegranates, like each to each, and each unlike to each. Look upon their fruits when they fructify and ripen! Surely, in all this are signs for a people who do believe — 6:99, translated by A.J. Arberry (see Corpus Qur’an for multiple translations of the verse).
A favourite fruit used in juices and syrups, the pomegranate is a massive part of many cultures today. Appearing in the Qur’an three times, the pomegranate is often mentioned about Heaven and God’s gift to humankind. The fruit is nutritious. While its protein and fat contents are insignificant, it is naturally high in vitamin C, and potassium, low in calories and a great source of fibre. In a piece entitled “Health benefits of pomegranates extend throughout the body,” Dr. David Heber, MD, founding director of the UCLA Center for Human Nutrition, writes that pomegranate has the largest and most potent polyphenol antioxidant known. Healthline mentions 10 benefits of eating pomegranate.
So buy and eat pomegranates regularly, follow my method of cutting them, and enjoy them without creating a mess!
Date posted: December 19, 2024.
________________
If readers have their own methods of cutting pomegranates without a mess, please share them by clicking LEAVE A COMMENT.
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.
In his Talika (written message) to his Ismaili Muslim followers, His Highness the Aga Khan, the 49th Hereditary Imam of the Ismaili Muslims and direct descendant of the Prophet Muhammad (may peace be upon him and his family), mentioned that his family members at his request had assumed additional responsibilities to assist him in important areas of his work. The Aga Khan’s younger brother, Prince Amyn, his eldest child, Princess Zahra, and his three sons, Prince Rahim, Prince Hussain and Prince Aly Muhammad, have responded magnificently to the Imam’s call, showing a united front in their efforts.
Pope Francis warmly greeted Prince Rahim Aga Khan during their private audience in Lisbon, Portugal, on August 4, 2023. The Pope was visiting Lisbon for World Youth Day. Photograph: Vatican News. Please click on the image for Prince Rahim’s articles.
They have travelled worldwide to review the work of the Ismaili Imamat and attended significant events related to the expansion and development of ongoing and new projects. Prince Rahim, a graduate of Brown University, celebrated his 53rd birthday on October 12, 2024, and he is arguably perhaps the busiest among all family members. Our sister website highlights 53 years of his life through a two-part series. Please read Prince Rahim Aga Khan (1971-2021) and Prince Rahim Aga Khan (2022-2024).
Featured photo at the top of post: Prince Rahim, in the company of his father, His Highness the Aga Khan, visited an Aga Khan Development Network (AKDN) project in Abidjan, Ivory Coast, in 2008.
Date posted: October 12, 2024. Last updated: October 22, 2024.
“Ultimately, the art of teaching is a mission. Those who embark upon the journey of teaching seek to transform individuals and communities, inspired by a sense of purpose” — Mawlana Shah Karim Hazar Imam, His Highness the Aga Khan, 2008, Dhaka, Bangladesh.
The late South African statesman and leader Nelson Mandela said, “Education is the most powerful weapon you can use to change the world.” This profound statement underscores the transformative power of education, inspiring us to believe in its potential to shape a better future. Martin Luther King Jr. also emphasized the importance of education, stating that it teaches one to think intensively and critically.
Education is a powerful tool for building intelligence and character when done right. Teachers are the key figures in this process, guiding students to acquire knowledge, competence, and virtue. The Aga Khan’s quote on teachers further underscores their crucial role.
In the 1940s, 50s, and 60s, Mbeya, a small town situated in the Southern Highland region of Tanganyika (now known as Tanzania), was blessed with dedicated and enthusiastic teachers who changed the lives of many children of Indian origin who had moved to East African countries from India in the late 19th and early 20th Centuries to towns such as Mbeya.
A UN map showing significant towns and cities in Tanzania, including Mbeya neighbouring Zambia in the south-west of Tanzania.
During the British colonial time, separate European, Indian and native African Schools were established. The Colonial Government funded the schools for the Europeans and Africans; the Asians (or Indians from South Asia), on the other hand, had to build their own education and schooling system. This was a community effort, funded with donations from the community and fees collected from the students. In the 1940s and early 1950s, Indian Public School, a primary school, was the first such teaching institution in Mbeya for the Indian community. The medium of instruction was Gujarati. After primary education, the students continued their education in Dar es Salaam.
A photo of staff and students of the Indian Public School from around the late 1940s. Among those in the photograph are Haji Yusufmia (wearing hat), Mr. Hassam Somani, Mr. Sadru Bhanji Jiwa, Mr. Gulamhussein Mukadum, Mr. Hassanali Dhanani and other teachers.Photograph: Dr. Mohamed Manji collection.
~~~~~~~
Indian Public School teachers Mr Almeida, Mr Lohar, Mr Jagirdar, Mr. Hassanali Abdulla Walji and Vigiabenji Talavia. Photograph: Dr. Mohamed Manji collection.
~~~~~~
Indian Public School girl students with Vijiabenji Talawia. Photograph: Dr. Mohamed Manji collection.
~~~~~~
Indian Public School girl students with Vijiabenji Talawia. Photograph: Dr. Mohamed Manji collection.
~~~~~~
A photo from the early 1950s of the staff of the Indian Public School, Mbeya. Pictured are G. D. Talavia, Hassanali Abdallah Walji, Mrs. Vijiaben Talavia, K. R. Lohar and Abdulmalek Ali Valla. Photograph: Dr. Mohamed Manji collection.
In the late 1950s, the Ismaili Muslim community, a group of the Mbeya Indian diaspora, built the Aga Khan Primary School, which would teach up to the tenth standard. It was part of the Aga Khan Education System and was open to all races. The medium of instruction would be English; it also had facilities to teach science subjects. This educational system, built and sustained by the Indian community, not only provided quality education but also instilled a profound sense of pride and empowerment among the Indian diaspora in East Africa.
Mr. Vallimohamed Sarani (Sarani Master). Photograph: Dr. Mohamed Manji collection.
From the scanty information I obtained for the 1940s, one of the first teachers at the Indian Public School was Mr. Vallimohamed Sarani (known as Sarani Master), who initially taught in Zanzibar. Sarani Master came to East Africa in the late 1920s or early 1930s, joining his uncle in Kampala. He got married in Kampala and then shifted to Zanzibar as a teacher. His children were born in Zanzibar. He left Zanzibar during the early 1940s and started teaching in Mbeya at the Indian Public School for eight years. In 1948, he moved to Nayasaland (now Malawi) and stayed there till 1975. He retired and moved to Texas, USA, to be with his children until 1982. His final residence was in Leicester, UK, where he passed away in 1987 at the age of 84 years.
Mr. Ayub Kassammia, assistant to Sarani Master. Photograph: Dr. Mohamed Manji collection.
Another significant figure in the Indian Public School was Mr. Ayub Kassammia, the second son of the brother of Haji Yusufmia, a pioneer and successful businessman of Mbeya. After completing his studies in India in Kutch/Gujrat, Ayub returned to Mbeya. Initially, he taught at the Indian School organized by the local Indian community. The School was held in a rented house behind Haji Yusufmia’s house. After building the formal Indian Public school and hiring new teachers, Ayub left teaching. He joined the British Army in Nairobi during 2nd World War till the end of the War.
At the end of the 1940s and early 1950s, with the relocation of Sarani Master and his family to Nyasaland, Indian Public Schools hired new teachers from India. In 1949, a husband-and-wife team of Mr. G. D. Talavia and his wife, Vijiaben Talavia, joined the School. Mr Talavia was made the headmaster. The School continued with Gujarati as a medium of instruction, with lessons to teach English at the end of Standard 2 or the beginning of Standard 3.
Farewell to Zarinabenji Virji who left the Indian Public School for Dar es Salaam in 1952/53 after her marriage. Photograph: Dr. Mohamed Manji collection.
Among other teachers were Miss Zarina Virji (commonly known as Zarinabenji), who taught briefly and moved to Dar es Salaam after marrying Mr. Malek Ratancy, a well-known cricketer; Mr. Kassim Rahemtulla Lohar (Mr. K. R. Lohar); Mr. Hassanali Abdulla Walji of Mbeya (commonly addressed at that time as Hassanali Master and later as Dr. Walji); and Mr. Abdulmalek Ali Valla also of Mbeya.
In the 1940s and early 1950s, children’s schooling started in Standard One. When I joined Indian Public School in 1952, Vijiabenji (as we addressed her) was my first teacher in Standard One. Sudha, the younger daughter of the well-known medical doctor in Mbeya, Dr. Carpenter, joined me in Standard One. Other teachers were also involved in my education, especially Mr. Lohar and Hassanali Master (my father’s first cousin). My mother used to complain to him if I got mischievous or was not following her orders. Hassanali Master was an excellent teacher, especially in health science subjects, but he was also strict. We used to be frightened of him. Sudha and I were only four and a half years old when we joined Standard One, and competing with other older students in early primary School was difficult. Thus, my father always made me take extra tuition from Mr. Lohar, and his help and guidance in those early primary school days can never be forgotten.
Mr. K. R. Lohar was born in Bhuj Kutch, India. He moved to Nyasaland in April of 1950 at the suggestion of his uncle, Sarani Master, who, as I already mentioned, moved from Mbeya to Nyasaland in 1948. Mr. Lohar taught at Zumba school in Nyasaland. In 1952, he married his cousin Khulsum, Sarani Master’s daughter. She was born in Zanzibar, where her father had once taught early in his teaching career. At the advice of Sarani Master, Mr. Lohar and Khulsum moved to Mbeya to teach at the Indian Public School. They have three sons; the eldest, Rhemutulla (Rhemu), was born in 1953; Rafiq in 1955; and the youngest, Hanif, in 1962 — all in Mbeya.
Mr. Dennis H. Noronha was the head teacher at Indian Public School and then at Mbeya Aga Khan School when the school first opened in 1957. Photograph: Dr. Mohamed Manji collection.
~~~~~~
Mr. Dennis H. Noronha as Head Master with Mr. and Mrs. Talavia, Mr. K. R. Lohar, Mr. Hassanali A. Walji and teacher assistant Mr Abdulmalek Ali Valla. Photograph: Dr. Mohamed Manji collection.
In 1953, Indian Public School received a new teacher who would become the new headmaster. His name was Mr. Dennis H. Noronha, and he was from India. His leadership and vision would end up being the catalyst for change in the Indian community of Mbeya, transforming the lives of many students. One of his main tasks was introducing English as the instruction medium. He and Mr. Hassanali Walji also introduced a physical program and sports into the school curriculum.
Physical education at Indian Public School, Mbeya with Mr. Hassanali Walji and Mr. D. H. Noronha. Photograph: Dr. Mohamed Manji collection.
~~~~~~
Physical education at the Indian Public School Mbeya. Photograph: Dr. Mohamed Manji collection.
Mr. Hassanali Abdulla Walji (later known as Dr. Walji) was born in Manyoni, a small town in the Singida district of Tanganyika. He was one of the earliest teachers at the Indian Public School after completing his studies in Dar es Salaam. His main subjects were health science and physical education. Before the closure of the Indian Public Schools and the move to the new Aga Khan School, this local young man decided to go to London, England, to study physiotherapy and Chiropody (podiatry). Studying overseas at that time was a privilege, especially in Western countries. While in Europe, he also had an audience with Sir Sultan Mahomed Shah, His Highness the Aga Khan, the 48th Hereditary Ismaili Imam.
Mr. Hassanali A Walji (Dr. Walji) with Mawlana Sultan Mahomed Shah, His Highness the Aga Khan; mid-1950s. Photograph: Dr. Mohamed Manji collection.
After completing his studies in the UK, he returned to Mbeya. On his return, I still remember that Dr. Hassanali Walji, as he was now known, gave us (the whole student group and the community) a talk on his travel overseas by ship and about the process of studying overseas. At least for me, he sowed the seeds for further education overseas after my studies in Mbeya, and I always remember that talk and thank him for it.
Mbeya is a small town, and for his practice in physiotherapy and podiatry, Dr. Walji moved to Nairobi, Kenya, where he established a very successful practice. He, however, continued with his other main interest in Ismaili and Islamic studies through his extensive reading and self-studying. He was also gifted with a fantastic singing voice, and with his love for Ginans (Ismaili hymns composed by Ismaili Pirs and missionaries centuries earlier), he recited them regularly. Dr. Anil Walji, his son, an Anatomy Professor at the University of Alberta in Edmonton, inherited that from his father. Dr. Hassanali Walji also became an honorary Alwaez (missionary) in the Ismaili community and preached regularly. His sermons were very well received. It was a significant loss in 1978 when he passed away apparently from a heart attack in Nairobi, Kenya.
It may be noted that the Aga Khan Education Structure in East Africa had started as early as the end of the 19th Century; the earliest center to teach basic literacy and numeracy may have been initiated in 1895 in Bagamoyo, Tanganyika by Mawlana Sultan Mahomed Shah, Aga Khan III. In the 1940s and 1950s, under the chair of Princess Joan Aly Khan (the late mother of the present Aga Khan) and with the revised structure, more Aga Khan primary and secondary schools were established in Dar es Salaam in Tanganyika, Mombasa and Nairobi in Kenya, and Kampala in Uganda, first for girls and then for the boys. Later, co-ed schools for boys and girls were built for primary education in other East African towns and opened to all races and faiths.
One such School was constructed in Mbeya and opened in 1957 to replace the existing Indian Public School. This new School would cater to teaching from Standard One to Ten.
Mbeya Aga Khan School Education Committee 1957 with the teaching faculty. Photograph: Dr. Mohamed Manji collection.
Mr. Denis H. Noronha headed the Mbeya Aga Khan School. He gained quick recognition and respect among students, parents and the school committee, given his tenure as the headmaster of the Indian Public School and his kind concern for the students of this small town, his leadership abilities and his forward thinking for the student’s further education. His advice and criticism were genuine. Indian Public School was closed permanently, and all the teachers from that School moved to the new Aga Khan School. The teaching faculty consisted of Mr. K. R. Lohar, Mr. Almeida, Mr. Jagirdar, Mr. Sadrudin Merchant, Mrs. Aramita Geraldine Narohna and Mrs. Shrin Ratancy.
With the new Mbeya Aga Khan School in operation and open to all races and faiths, Mr. Noronha, as the Headmaster, managed to attract more teachers, and his teaching faculty increased; Mr. and Mrs. Philips and a second, Mr. Philips from India, joined. The two male Philips were distinguished from each other by their heights, and the students referred to them by calling them “Tall” and ‘Short” Mr. Philips. Afterward, Mr. Rawat, Mr. Demelo, and Mr. de Souza joined.
Staff, Mbeya Aga Khan School, 1958-1960. Photograph: Dr. Mohamed Manji collection.
With their hard work and dedication, this teaching faculty brought up the standard of teaching per the Aga Khan Education criteria, making it possible for the students to relocate quickly to other schools when they moved to other secondary and high schools in East Africa to continue their education beyond Grade 10.
In 1959/60, Mr. Denis Noronha retired as head teacher of the Aga Khan School. He and his teacher wife, Aramita, opened their own business, providing tuition for school subjects and accountancy courses. He became an insurance agent with an office in the Mbeya East African Airways building. In the 1960s, the Noronha family left Mbeya for good and relocated to Bangalore, India. They opened a private school there, which became quite successful and well-known. Aramita passed away in Bangalore on January 6, 1989. Mr. Noronha and his eldest daughter continued running the School there. Mr. Dennis Noronha passed away on December 7, 2008. Mr. and Mrs. Noronha’s passing was a significant loss to his immediate family and the Mbeya people, who had come to regard them as their own family.
Staff, Mbeya Aga Khan School, 1960-1962. Photograph: Dr. Mohamed Manji collection.
After Mr. Noronha left the Aga Khan School, Mr. Naidu took over the head teacher’s position. Subsequently, after his departure in 1962/63, Mr. de Souza became the head teacher. Unfortunately, just six months later, he died of an apparent heart attack. Mr. K. R. Lohar succeeded him.
Mr. de Souza, Head Teacher, Mbeya Aga Khan School, 1963. Photograph: Dr. Mohamed Manji collection.
In 1971/72, the socialist government of Tanzania nationalized all the Aga Khan Schools, and they came under the government administration. Mbeya Aga Khan School’s name was changed to Azimo School. Mr. Lohar taught there up to 1972 and left to teach at another school in Mbeya situated in the previous “European” area of Mbeya. He, with his wife Khulsum, moved to Leicester, UK, to join their sons in 1990 and for the treatment of Khulsum’s cancer. She passed away in Leicester in 1990. Mr. Lohar lived in Leicester with his son. In April of 1997, he had a stroke, and two months after his stroke, he was found to have cancer of the throat (he smoked heavily). He passed away on December 1, 1997, at the age of 67 years.
Mr. K .R. Lohar, Head Teacher, Mbeya Aga Khan School, 1964. Photograph: Dr. Mohamed Manji collection.
In the mid-and late 1960s, Tanzanian-trained teachers and teacher assistants joined the team. To name a few (who were from the Mbeya Indian community), they were Miss Gulshan Dharsee, Miss Nurjehan Karim Lalji, Miss Fatma Bandali, Miss Gulzar Razak Hirji, and Mr Sadrudin Ali Valla. Mr Salim Dawood, originally from Dar es Salaam, also took up a teaching position at the Mbeya Aga Khan School. He would later move to the Aga Khan Primary School in Dar es Salaam, where he taught maths. Mr. Dawood passed away in Toronto in 2019. The native African teachers also joined the team.
Local trained including African teachers at the Mbeya Aga Khan School in the mid 1960s. Photograph: Dr. Mohamed Manji collection.
~~~~~~
Local trained including African teachers at the Mbeya Aga Khan School in the mid 1960s. Photograph: Dr. Mohamed Manji collection.
The population of Mbeya Indians by the 6th decade of the 20th Century was about one thousand. Practically all the children who attended Mbeya Indian Public School and then Aga Khan School were born in the Southern Highland region of Tanganyika, of which Mbeya was the main administrative town. With this small population, Mbeya produced eight Medical doctors, one lawyer, eight registered nurses, five Chartered/Certified Accountants, four engineers, two legal secretaries, one with an Agriculture degree, and many more with college certification. This proud result of the Mbeya student’s achievement resulted from good schooling and ongoing guidance during the 1940s,1950s, and 1960s, which were done by those mentioned above, very dedicated and committed teachers of Mbeya. They were our Mbeya’s education heroes. They sparked the value and importance of education for students and society. I should state that Mr. Denis H. Noronha played a significant part in this. He brought the change in the early 50s by making English the medium of instruction, changing the curriculum to a UK one, recruiting good teaching staff, and advising the students and their parents regarding further education. He groomed the students to think far ahead. With this foundation, teachers like Mr. de Souza and Mr. K. R. Lohar, who followed him as a head teacher, continued to use the same approach and policy.
Mawlana Hazar Imam, His Highness the Aga Khan, speaking at the foundation stone laying ceremony of the Aga Khan Academy in Dhaka, Bangladesh, in May 2008. Photograph: Gary Otte/The Ismaili.
At the Foundation Laying Ceremony of the Aga Khan Academy in Dacca, Bangladesh, in 2008, His Highness the Aga Khan stated, “Ultimately, the art of teaching is a mission. Those who embark upon the journey of teaching seek to transform individuals and communities, inspired by a sense of purpose”. Secondly, in a speech at the Aga Khan University in Karachi in 2000, His Highness said, “Teaching is one of the most valued professions because it opens minds to greater self-awareness as well as to the knowledge that gives learners greater control over their destinies.”
This statement proved very true for the Mbeya students of the 1940s, 50s, & 60s when they had to emigrate to the West in the early 1970s because of the “mopping up” measures in the way of the “Acquisition of Building Act 1971” brought by the socialist government of Tanzania. Indian-owned buildings, farms, etc., were nationalized without compensation. The economic security of the Indians was jeopardized because of the Africanization of businesses and jobs. Things became difficult to live there, and thus, the Indian population left Tanzania in large numbers. The students were able to resettle in countries like Canada, the USA, the UK & Australia, and they have done well in their jobs, practices and businesses. Some of us have achieved good positions at various institutions and academic positions at multiple Universities.
On behalf of all Mbeya students and their parents, I want to thank the teachers who taught us and prepared us for the future. We students also pray for the peace of the souls of all our departed teachers.
Date posted: August 14, 2024.
____________________________
Acknowledgement: The author would like to thank Cynthia (Noronha) Mascarena, Mr. Vincent Noronha, Mr. Rhemtulla (Remu) K. R. Lohar, and Mr. Karim Nurdin Popat Kassam for their help and information for this article.
Feedback: We welcome feedback from our readers in response to Dr. Manji’s informative piece about Mbeya teachers. Please click Leave a comment or send your comment to mmerchant@simerg.com. We welcome similar pieces about your experiences studying or teaching in Ismaili educational institutions in any part of the world.
Dr. Mohamed (Mo) Fazal Manji
About the author: Dr. Mohamed Fazal Manji, MD, DMRT, DABRT, FRCPC, who is originally from Mbeya Tanzania, is a cancer specialist. He is a Consultant Radiation Oncologist at BC Cancer Agency of British Columbia, Canada, and Clinical Associate Professor, University of British Columbia. He graduated in medicine from Makerere University, Kampala, Uganda, and immigrated to Canada in 1972. He specialised in radiation cancer treatments at Princess Margaret Hospital (Cancer Center as it is called now) in Toronto. He obtained the Canadian Fellowship (FRCPC) and American Board Specialist Certification (DABRT) in Radiation Oncology. He also undertook special courses in Nuclear Medicine and Endocrinology at Harvard Medical School, Boston, USA. He became the first Canadian trained Ismaili Radiation Oncologist in Canada and probably in North America. He has been working at BC Cancer agency since 1977. He spent time abroad, working in Riyadh, Saudi Arabia to help modernize the Radiation Department at King Faisal Specialist Hospital & Research Center. He spent 12 years at this tertiary hospital for cancer and other diseases. He was also involved in the planning and development of Radiation Oncology Departments at the Aga Khan University Hospitals in Karachi and Nairobi and spent some time working at both places. He has contributed to many peer review publications, abstracts, book chapters and also lecture presentations nationally and internationally. Dr. Manji is also a recipient of 2022 Royal College of Physician & Surgeon of Canada’s M Andrew Padmos International Collaboration Award.
He is the son of Rai Fazal Manji of Mbeya Tanzania, who served as a member of Aga Khan Supreme Council of Tanganyika in 1950s and Raibanu Rehmat Fazal Manji, daughter of Alijah Mohamed Hamir who, in early 1930s, built an iconic Jamatkhana in Iringa, Tanzania, and donated to Imam Sultan Mahomed Shah unconditionally. Appointed by His Highness the Aga Khan, Dr. Manji served as the first Member for Health on the first Aga Khan Ismaili Regional Council of Ontario and Quebec in 1973 under President Riaz Jethwani.
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.
Story continues below….please click on image for enlargement
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.”