Glimpses of His Highness the Aga Khan from Harvard, as he prepares to speak at the University on November 12th, 2015

11 November 2015

His Highness the Aga Khan will deliver the Samuel L. and Elizabeth Jodidi Lecture at Harvard University’s Weatherhead Center for International Affairs on 12 November. Entitled “The Cosmopolitan Ethic in a Fragmented World”, his lecture is expected to cover the challenges to pluralism and cosmopolitanism. After the lecture there will be a conversation with Diana L. Eck

Although tickets for the lecture are no longer available, the entire event will be webcast live on http://www.akdn.org starting at 4pm EST.

Please check this website again on Wednesday, November 18, 2015, for speech and interview excerpts as well as a fine selection of photographs related to the event.

His Highness the Aga Khan graduated from Harvard University in 1959 with a BA Honours in Islamic History. This is his portrait in a Harvard University blazer as he smiles with an armful of books, on the Harvard Campus, Cambridge, Massachusetts, 1958. Copyright: Photo by Hank Walker/Time & Life Pictures/Getty Images.

ON HIM BECOMING THE 49TH IMAM

“The summer before his senior year, Prince Karim Khan ’58 received unexpected news. His grandfather, His Highness Aga Khan III, had died, and his will named Karim — fondly known by his classmates as ‘K’ — as his successor, making him Aga Khan IV. And so, at 20 years old, Karim became the leader of the Ismaili Muslims, a sect of Shia Islam with over 15 million followers who consider him a direct descendant of the Prophet Muhammad.

“Once Karim became the Aga Khan, the Islamic history concentrator no longer led a student’s life.

“[Aga Khan III] plucked K right out of the College,” said David H. Rhinelander ’58, one of Karim’s freshman roommates in Wigglesworth Hall. “He moved to a hotel and had to begin to run his empire while he was a student.” — Excerpts from an article by Nini S Moorhead published in the Harvard Crimson, June 2008.

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SOCCER TEAM

“The varsity soccer team opens its season this afternoon against Tufts and the game will be one of experimentation for Crimson coach Bruce Munro. He has had to revamp his lineup several times because of an alarming number of injured personnel, including Karim Aga Khan, the starting outside left. Larry Ekpebu will start for Khan at outside left, while Ken Marmar will open at outside right.” — Harvard Crimson, October 1, 1958.

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SCHOLARSHIP ESTABLISHMENT

“Karim Aga Khan ’59, who graduates with the Class of 1959 tomorrow, has established a ten-year program of scholarships for students attending Harvard from India, Pakistan, the Middle East, Persia, and East Africa.

“In a statement, the Aga Khan said that he will never regret his decision, after succeeding to his grandfather’s title, to return to Harvard to his studies. He added that he was ‘particularly impressed by the recent growth of facilities for the study of Middle Eastern and Asian affairs’.” — Harvard Crimson, June 10, 1959.

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LAUNCH OF ARCHNET

“The Aga Khan ’59, spiritual leader of the world’s 15 million Ismaili Muslims, joined the presidents of Harvard and MIT Friday to launch the world’s largest online resource for scholars of Islamic architecture.

“The resource, called ArchNet, contains over 600,000 images of Islamic architecture, tools for discussion and collaboration online among scholars and access to key journals of Islamic architecture. Harvard served as one of the primary collaborators in the creation of the site.

“Those speaking at Friday’s launch said they hoped the free site would provide architects, urban-planners and academics in resource-poor areas the tools they need to study, and give the Western public an opportunity to experience Islamic culture.

“In a brilliant way, [ArchNet] combines new technology and ancient culture to do something that is really quite important,” University President Lawrence H. Summers said in his remarks to the 150-person audience at MIT’s Media Laboratory.” — Harvard Crimson, September 30, 2002.

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HONORARY DOCTOR OF LAWS DEGREE

His Highness the Aga Khan receives an Honorary Doctor of Laws degree from Harvard University at commencement ceremonies June 5, 2008, in Cambridge, Massachusetts. Photo: AKDN.

~~~~~

FLASHBACK TO THE 48TH IMAM AND HARVARD

“The Aga Khan, world-famous leader of the Ismaili Community, a sect of the Moslem religion, has endowed a professorship of Iranian at the University, President Pusey announced yesterday.

“The chair, to be known as the Aga Khan Professorship of Iranian, will be devoted to the study of the history and civilization of Iran. Its purpose, according to the Khan, is “to preserve and transmit to future generations knowledge of the rich heritage of the Iranian past.”

“At the same time, Sadruddin Aga Khan, son of the Aga Khan, has established the Ismaili Community Fellowships for the study of the Middle East here.

“In announcing the gifts, Pusey said, ‘The sentiment of the Aga Khan and his son, Sadruddin, in thus fostering the growth of understanding between the East and the West is one we all deeply share. Certainly, all peoples around the world need to know and better understand the cultural heritage of those who are our neighbors in the modern age’.” — Excerpts from the Harvard Crimson, December 6, 1956

Date posted: November 11-12, 2015.

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Please visit http://www.thecrimson.com – the daily newspaper of Harvard

His Highness the Aga Khan on the Imamat and the Unity of Mankind; Id-e-Ghadir – The Designation of Hazrat Ali (a.s.) as Commander of the Faithful

30 September 2015

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Mawlana Hazar Imam thanking the government for inviting the Ismaili Imamat to establish its permanent Seat in Portugal. TheIsmaili/Gary Otte

Mawlana Hazar Imam thanking the government of Portual for inviting the Ismaili Imamat to establish its permanent Seat in the country. Photo: TheIsmaili/Gary Otte. See text of agreement, click on note 4 below.

“The religious leadership of the Ismaili Imam goes back to the origins of Shia Islam when the Prophet Muhammad appointed his son-in-law, Ali, to continue his teachings within the Muslim community. The leadership is hereditary, handed down by Ali’s descendants, and the Ismailis are the only Shia Muslims to have a living Imam, namely myself.” [1]

~~~

“The Ismaili Imamat is a supra-national entity, representing the succession of Imams since the time of the Prophet. But let me clarify something more about the history of that role, in both the Sunni and Shia interpretations of the Muslim faith. The Sunni position is that the Prophet nominated no successor, and that spiritual-moral authority belongs to those who are learned in matters of religious law. As a result, there are many Sunni imams in a given time and place. But others believed that the Prophet had designated his cousin and son-in-law, Ali, as his successor. From that early division, a host of further distinctions grew up — but the question of rightful leadership remains central. In time, the Shia were also sub-divided over this question, so that today the Ismailis are the only Shia community who, throughout history, have been led by a living, hereditary Imam in direct descent from the Prophet.

“…As you build your lives, for yourselves and others, you will come to rest upon certain principles. Central to my life has been a verse in the Holy Quran which addresses itself to the whole of humanity. It says: “Oh Mankind, fear your Lord, who created you of a single soul, and from it created its mate, and from the pair of them scattered abroad many men and women…”

“I know of no more beautiful expression about the unity of our human race — born indeed from a single soul.” [2]

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Id-e-Ghadir

The twelve months of the Muslim calendar and major Muslim festivals. Image by Simerg.

‘Id-e-Ghadir is celebrated by the Shi ‘ite communities to mark the event that took place at Ghadir Khumm (Valley of the Pond) on the 18th Dhul-Hijjah (which falls on September 30 or October 1 in 2015). This event commemorates the designation (appointment by way of nass) of Hazrat All as the ‘Amir-ul-Mu’minin (commander of the faithful) and Imamul-Muslimin’ (the Imam of the community of believers) at Ghadir-i Khumm when the Prophet (s.a.s.) was returning from his Last Pilgrimage (hajjatul-wida) in the year 632 AC. On this occasion, the Prophet publicly proclaimed Ali to be his successor [3] in guiding the community after the end of the institution of Nubuwwah. According to the Shi’a doctrine, tradition and interpretation of history, the designation of Hazrat Ali marked the beginning of the institution of Imamah. The designated Imam was to continue the ta’wil (interpretation) and talim (teaching) of Allah’s Final Message, i.e. the Holy Qur’an.

This stamp, issued by Iran in 1990, includes the Shahada, Qur’anic ayats and the declaration made by Prophet Muhammad at Ghadir-e Khumm “Mun Koontu Mawla, Fa Hada, Aliyun Mawla” (He of whom I am the Mawla, Ali is also the Mawla). Image not exact stamp size.

Accordingly, throughout the course of the history, the Shi’a have commemorated this occasion as a mark of recognition and acceptance of Allah’s mercy to mankind by bestowing continued guidance. Each Imam, since the time of Hazrat Ali has designated his successor. The Imam in his time has continued to guide his followers according to the prevailing conditions. His function has always been to look after the welfare of the community both in spiritual and worldly (material) matters. His guidance to his followers is that they should lead their lives in such a way so as to practice their Faith with a sense of balance and harmony, ensuring that there is no conflict between the two aspects of an individual’s life. The practice of the Faith thus becomes the way of life.

Presently, the Shi’a Imami Ismaili Muslims celebrate the day of accession of their present Imam to the office of Imamah as Yaum-e Imamat or Imamat Day. This occasion is celebrated as a mark of gratitude to Allah in having bestowed His mercy and bounty in guiding them through the office of the Imam on Sirat al-Mustaqim (the Straight Path).

Date re-posted: September 30, 2015 (The Id-e-Ghadir article had first appeared on this blog in 2013, and has been adapted from Ilm magazine, December 1989).

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Notes

[1] Voices: “The Power of Wisdom” – His Highness the Aga Khan’s Interview with Politique Internationale (English translation)

[2] In a Dynamic and Stirring Address to Members of the Canadian Parliament, His Highness the Aga Khan Shares His Faith Perspectives on the Imamat, Collaboration with Canada, the Muslim World Community (the Ummah), the Nurturing of Civil Society, Early Childhood Education, Voluntary Work, and the Unity of the Human Race

[3] Vagglieri, Ghadir Khumm, The Encyclopedia of Islam, Vol II, E.J. Brill, 1965, pp. 993-994

[4] “Seat of the Ismaili Imamat” — Text of the Historic Agreement Between the Ismaili Imamat and the Portuguese Republic.

@Simergphotos: The Ismaili Centre in Dushanbe, Tajikistan, Through the Lens of Canadian Photographer Muslim Harji

27 September 2015

A UCSF Video Introduction to His Highness the Aga Khan: “He Does Good Work and Moves Quickly”

24 September 2015

A Shia Muslim Perspective on Embryonic Stem Cell Research and the Rights of a Foetus

24 September 2015

Ginan Central: A Portal to the Ismaili Community’s Ginanic Literature

21 September 2015

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BY KARIM THARANI
University of Saskatchewan Library
Special to Simerg

Ginan Central is a web portal developed at the University of Saskatchewan Library with the goal of digitally preserving and providing access to ginanic literature in order to promote research and education. The projects undertaken and shared on Ginan Central are diverse and ongoing. For example, the Ginan Index and Search Tool or GIST initiative is a web-based application developed for researchers and scholars to locate and digitally access textual sources such as manuscripts and lithographs of ginans. The Ginan Recitals project, on the other hand, focuses on making oral sources of ginans available to students and researchers. Work is also underway to bring together these textual and oral sources to create an evidence-based master list of ginans in order to ascertain how many unique ginans and granths (titled ginans) are available and accessible today. In addition to these projects, the Ginanic Studies section on Ginan Central is dedicated to compiling and maintaining an online bibliography of research outcomes pertaining to ginans. In terms of education and outreach, the Ginan Central portal also hosts a multimedia Khojki Guide for those who are interested in learning the Khojki script to decipher ginan manuscripts.

Please click on image for enlargement

The Ginan Central portal uses the University of Saskatchewan Library’s Community Engagement Model (CEM), which was recently presented at the Ismaili Studies Conference, held at the University of Chicago in 2014. The CEM model uses the roles of protector and promoter as two contrasting endpoints to illustrate various possibilities and levels of individual and institutional collaboration to digitally share sacred traditions and literature. At one end of the CEM continuum is the role of an idealistic protector, whose basic instinct is to protect the sanctity of knowledge by limiting access as a security measure against real and imaginary threats. On the opposite end of this continuum is the role of an optimistic promoter who is driven by the sentiment of sharing literature to advance human knowledge.

At Ginan Central, we recognize and appreciate this paradoxical dynamic amongst community individuals and institutions. This is why collaborating and sharing collections with Ginan Central does not require our partners to forgo their identity or control over their collections. Our goal is not to appropriate collections or build massive repositories, instead we strive to build partnerships and processes that can unify and link disparate collections and repositories by leveraging work of our partners to advance study of ginans.

Aga Khan Quote

Collaboration, respect, and trust remain the guiding principles for Ginan Central to be able to carry out its purpose of preserving and providing access to ginanic literature. Libraries have been involved in digitally harvesting community knowledge for decades. At the University of Saskatchewan Library as well, we are capable of utilizing modern day technologies in responsible and respectful ways to balance the need of protecting the sanctity of sacred traditions and providing the necessary access to students and researchers to advance the study of ginans.

Date posted: September 21, 2015.

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Please visit Ginan Central, and for more information on Ginan Central, please contact ginans@library.usask.ca.

Prayer Houses of Badakhshan Through the Lens of Muslim Harji

2 September 2015

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Please Click: Prayer Houses of Badakhshan Through the Lens of Muslim Harji

Please click on image for Badakhshan Prayer Houses by Muslim Harji

Special Series: Ismaili Expressions on the Imamat — (IV) Contemporary Poetry and a Thank You Letter to the Person of the Institution of Imamat

11 July 2015

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His Highness the Aga Khan: Ceremonial installation, Kampala, Uganda

On July 11, 2015, which coincides with the 25th day of Ramadan, Ismailis around the world are celebrating the 58th Imamat Anniversary of Mawlana Hazar Imam, His Highness the Aga Khan.

The poetry and thank you letter produced in this post are expressions of gratitude and love the Ismailis carry in their hearts for their Imam of the Time. Such expressions have resonated throughout Ismaili history, because Ismailis affirm the Principle of the Unity of Imamat, that is the belief and understanding that each Imam, from the time of Hazrat Ali (a.s.), is the bearer of the Noor (Light) of Imamat; he is the same irrespective of his own age or the time he lives in.

On this happy and momentous day, we convey Imamat Day Mubarak to all our readers, and wish everyone barakah (happiness) and success in all aspects of life.

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MY ULTIMATE DESIRE

عندما تأتي يأتي النور

Victoria Niema Alhaj

عندما تأتي يأتي النور
إمامي أنت مولانا
معك نشعر بالسعادة والامان
أنت إمامي
أنت حبيبي
أحب أن أراك دائما
لك حبي ياشاه كريم

By Niema Victoria Alhaj

O my Imam
when you come
comes the Nur.

You’re our Mawla,
and you give us
happiness and protection.

O Shah Karim,
you are my beloved Imam,
and to see you
is my ultimate desire.

Niema was born in Stockholm, to Syrian parents. Niema knows many Arabic qasidas and Qur’anic surahs by heart. She also has many talents including composing poetry, writing short stories, painting, and sports.

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KALEIDOSCOPE OF FAITH

By Zainul Nasser

Takhtnashini in Nairobi
An event so momentous,
So significant
My heart is filled with wonder
And childish piety

Giving Bay’ah in Mombasa
Hazar Imam’s gentle hand
On my bowed shoulder
Benign, protective

The kaleidoscope is set
In simple, comforting patterns
Glowing brightly throughout childhood

Religion is woven
Through our lives
Jamatkhana as familiar
As our homes
Pictures of Hazar Imam
Surround us
A constant, reassuring presence

Childhood ends
And with it certainty
New ideas, new experiences
Overwhelm me
For a while, my inattentive soul
Loses its way
The familiar patterns
Seem blurred and distorted

But I am blessed
At Palace Gate we students
Sit at Hazar Imam’s feet
So fortunate
In this small, intimate setting
Hazar Imam’s gaze
Seems to rest on me
Infinitely understanding, infinitely merciful

My struggling soul is rewarded
Focus is restored
The patterns in the kaleidoscope
Acquire coherence, depth and sparkle

And over the years
The colours dim or brighten
But the patterns remain steady
And my hopeful soul
Journeys on
Towards
Imamat day

We come together
In joyous anticipation
Our hearts beguiled
By fervent Zikr tasbis, qasidah
And the rousing ‘Munajat’

We are shown
Hazar Imam’s untiring efforts
To help the needy
To bring hope and harmony and beauty
Everywhere
A shining beacon in a time of darkness
Our hearts sing with pride
We are inspired
We are humbled

And we are blessed
With the Irshad
So caring and compassionate
So full of love, wisdom and goodness

The kaleidoscope clicks
Into perfect symmetry
The colours polished to a lustrous luminescence
The child in me
Exults in the jewelled splendour
My imperfect soul
Is filled with gratitude
At this gift, this grace
And prays for it to last.

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Zainul Nasser (nee Karmali ) was born in Mombasa and grew up there. She came to the U.K. as an undergraduate and has lived here ever since. Zainul has an Honours degree in English from Bristol University and a Postgraduate Degree in Education. She taught English in secondary schools in Birmingham for several years. She also served on various committees including Education and Women’s activities. Zainul is married with three grown up children. She now lives in Sutton Coldfield, indulging her passion for reading and

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THANK YOU LETTER TO THE PERSON OF THE INSTITUTION OF IMAMAT

INTRODUCTION: The following traditions of the Prophet Muhammad (s.a.s) speak about the Person of the Institution of Imamat: “I am leaving amongst you two weighty things after me, the Qur’an and my Progeny (ahl al-bayt). Verily, if you hold fast to them both you will never go astray. Both are tied with a long rope and cannot be separated till the Day of Judgement,” and, “He of whom I am the Mawla, Ali is also the Mawla.”

Thus, the Person of the Institution of Imamat is the direct descendant of Hazrat Ali (a.s.). The preamble of the Shia Imami Ismaili Constitution states: “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.”

In Simerg’s special series dedicated to Thanking Ismaili Historical Figures, Dr. Aziz Kurwa, a retired medical practitioner and a long serving member of the Ismaili community in the United Kingdom, gives his “heartfelt thanks” to the Person of the Institution of Imamat who is responsible for guiding the Ismaili community through the ages, since the time of the first Imam, Hazrat Ali (a.s.). The wisdom of the Imam has inspired and motivated individuals such as Pir Sadardin, Pir Nasir Khusraw and Hasan bin Sabah, and continues to nourish the present-day Jamat.

~~~

Wa Kulla Shay’in Ahsayanhu Fi Imamim-Mubin

(Holy Qur’an, Sura Yaseen, 36:12)

May it Please the Person of the Institution of Imamat,

Thank you for blessing us with an understanding of the miracle and gift of the Person of Imamat, that we may more fully appreciate the miracles of Allah, and our place in His creation. The Person of Imamat is endowed with Knowledge and Wisdom that Allah has bestowed through centuries and the Imam-e-Zaman guides those who believe in Him with the benefit of this wisdom and knowledge .

This wisdom is for the benefit of the murids of the Imam and the Ummah; it is for the individual to access this wisdom and knowledge, and he who uses this wisdom benefits himself as well. Any person can access this but it is according to his or her understanding and ability to use that knowledge for good deeds to be achieved.

I am particularly conscious of this and whenever possible I give shukhrana to Allah for allowing me to learn and to implement the Imam’s guidance. The Imam carries the wisdom and knowledge of the ages and allows us to access this knowledge. It is our duty to acknowledge this and be thankful for the inspiration to act according to the wisdom and knowledge we acquire. As a humble servant of the Imam, I am most grateful for this barakah and constantly pray that I am inspired by it.

Throughout the ages there have been Ismaili Heroes who had the good fortune to access this wisdom and if they were alive today, they would also sing their thanks.

Thus, Pir Nasir Khusraw would be thanking the Fatimid Imams for the esoteric knowledge that led him to Central Asia, to train the murids in Ismaili gnosis, and to write literature and poetry filled with a deep understanding of the Imamat—from which, even today, we draw our inspiration.

Dai Hasan ibn Sabah would have been thankful to the Imam of the time for the initiative to establish the kingdom of Alamut, to train a group of fidai to protect the Ismaili dawa, to establish the programme of talim from which we are benefitting even now—and many such innovations.

Pir Sadardin and other Nizari Pirs, leaders of all those who are now Ismailis of Satpanth tradition in the Indian sub-continent—they would be thanking Imam Islam Shah and other Imams for inspiring them and sending them on such a marvellous journey.

In these modern times, all those who have led the whole Ismaili Jamat with their selfless service must express deep gratitude for the guidance and inspiration from Hazrat Imam Sir Sultan Mahomed Shah and Imam-e-Zaman. These good works and service have been extended through National Councils, Tariqah Boards and the Institute of Ismaili Studies, AKDN Hospitals, Universities, academies and Financial Institutions, all primarily led by honorary members who have been blessed by Imamat inspiration.

By this inspiration, and with hard intellectual effort, we, the Jamat, have come into the most ambitious and envious position in the World to benefit peoples in all countries in the developing world—with no discrimination. All such excellent volunteers are thankful for the guidance from the Imamat and its Institutions. They are the heroes for whom we are thankful, and the heroes in their turn thank the ultimate source of knowledge that is the Divine Institution of Imamat.

The list goes on and will continue to be extended as long as there is an Ismaili Imam to guide the murids. The uniqueness of Ismaili tariqah comes from its thriving on centuries of cumulative knowledge and wisdom, through which all of mankind may be blessed—because of the guidance of the Imams.

Thank you, with all my heart,

Dr. Aziz Kurwa,
London, England.

Last updated: October 15, 2020.

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Dr. Aziz Kurwa

About the writer: Aitmadi Dr. Aziz Rajabali Kurwa has served the Ismaili jamat in numerous capacities. In brief, he was appointed in 1979 by Mawlana Hazar Imam as the President of the Ismailia Association for the United Kingdom. A true visionary, as Ismailia Association’s chief, Dr. Kurwa developed the concept of Baitul Ilm during the Silver Jubilee of Mawlana Hazar Imam, which to this day continues to have a tremendous impact on the U.K. Jamat. Dr. Kurwa and his wife, Aitmadibanu Shirin Aziz Kurwa, reside in London.

Special Series: Ismaili Expressions on the Imamat — (III) Ismaili Imams on Succession, the Noor of Imamat, and Imam’s True Reality

10 July 2015

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“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.”
33rd Ismaili Imam ‘Abd al-Salam, 15th Century

1. SUCCESSION

Sir Sultan Muhammad Shah, Aga Khan III. Photo Copyright National Portrait Gallery, London
by Elliott & Fry photograph.

By Mawlana Sultan Mahomed Shah,
His Highness the Aga Khan III

“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.”

2. THE MOMENT OF SUCCESSION, THE HEREDITARY INSTITUTION AND THE NOOR OF IMAMAT

A portrait of Prince Karim Aga Khan IV during his enthronement in Geneva, Switzerland after his grandfather, His Highness the Aga Khan III, passed away on July 11, 1957. Photo by Philippe Le Tellier/Paris Match via Getty Images.

By Mawlana Shah Karim al-Hussaini Hazar Imam, His Highness the Aga Khan

“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 .” [1]

~~~

“The Ismaili Imamat is a supra-national entity, representing the succession of Imams since the time of the Prophet….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.

“…As the 49th Imam, I have for the past 50 years, looked after two inseparable responsibilities: overseeing the spiritual wellbeing of Ismailis, as well, at the same time, as focusing on improving their quality of life and that of the people with whom they live.” [2]

~~~

“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 so as to obtain spiritual and worldly satisfaction. [3]

3. TWO 15TH CENTURY ISMAILIS IMAMS ON ZAHERI AND BATINI DIDAR, AND IMAM’S ESSENCE

(a) Imam Mustansir bi’llah

Pandiyat-i- Jawanmardi or Counsels of Chivalry is a compilation of the guidance of the 32nd Ismaili Imam, Mustansir bi’llah, who lived in the 15th century. This book contains exhortations to the faithful on the necessity of recognising and obeying the current Imam and on how to live a truly ethical life. The circumstances that led to the compilation of the work are intriguing, and are alluded to in many of the manuscripts copies as follows:

When Pir Taj al-Din passed away, a number of people from the Sindhi Ismaili Community went to the Imam. Upon arrival they pleaded: “Our Pir Taj al-Din has passed away. Now we are in need of a Pir.” The Imam then had the Counsels of Chivalry compiled and gave it to them saying: “This is your Pir. Act according to its dictates.”

In one of the chapters, the Imam enumerates the importance of both the Zaheri and Batini aspects of the Imam’s Didar. He recognizes and acknowledges the sacrificing spirit of the Jamat, in serving him and in observing religious duties.

He says:

“They (the Jamat, the community) have given up their property, and even their lives. All of them have faithfully submitted their religious dues. Others have travelled long distances through arduous conditions by land and sea, braving storms and incurring great expense.

“Some attend religious assemblies to increase their knowledge while others, without any worldly motive, perform acts of charity to benefit the poor.

“Some have acted with noble actions in the cause of faith, including special devotions, worship and especially remembrance (zikr), continually invoking the Lord throughout the night, never neglecting God for even a moment, and worshipping him out of passionate devotion.

“All believers are urged to come into the presence of the Imam and to see him with their own eyes.

“Thus, the esoteric (batini) vision, realized through pious works and the constant remembrance of God during the nightly vigil, as well as the exoteric (zaheri) vision, achieved by travelling to the Imam’s residence and beholding the gateway of God’s mercy, become the ultimate purpose of human life.

“Piety should be for the purpose of recognizing and beholding God, which is achieved through the recognition and vision of the Imam of one’s time.”

(b) Imam ‘Abd al-Salam

There is an ode of the 33rd Ismaili Imam ‘Abd al-Salam in which he says that the talisman (anything that has magical powers) that can open the treasure trove of spiritual meaning of the Holy Qur’an is the Imam. This ode is lucidly explained by Dr. Shafique Virani in his path breaking book, “The Ismailis in the Middle Ages.”

In the ode the Imam observes that the true essence of the Imam cannot be recognized with earthly, fleshly eyes, for these can only see his physical form, perishing like all else with the passage of time. His 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 Imam continues by saying that today he is known as ‘Abd al-Salam, but tomorrow the physical body will be gone and the name will change, yet the essence will remain in the next Imam of the lineage. Those who look at the Imam as they squint will consider him like any other human being, but as soon as the eyes of the heart perceive correctly, his true status is discovered. In form the Imams change, but in meaning and substance they are changeless. Human language cannot attain to the majesty of the Imams.

The Imam is the most precious ingredient in the supreme elixir (miraculous substance) of eternal life-red sulfur. He is not simply a pearl, but the ocean that gives birth to pearls. The existence of the Imam, who leads humankind to a recognition of God, is the very pinnacle of creation.

Date posted: July 10, 2015.

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Previous posts in this special series:

References:

[1] Click http://www.nanowisdoms.org

[2] Click In a Dynamic and Stirring Address to Members of the Canadian Parliament, His Highness the Aga Khan Shares His Faith Perspectives on the Imamat, Collaboration with Canada, the Muslim World Community (the Ummah), the Nurturing of Civil Society, Early Childhood Education, Voluntary Work, and the Unity of the Human Race

[3] Farman Mubarak Pakistan Visit 1964, published by the Ismailia Association for Pakistan. Quoted also in Ilm magazine, July 1975, Volume 1, Number 1, page 27, published by the Ismailia Association for the United Kingdom (known since 1986 as the Ismaili Tariqah and Religious Education Board or ITREB)

Note: Reading 3 compiled from The Ismailis in the Middle Ages, by Shafique N. Virani, and Pandiyat-i Jawanmardi, translated by Professor Vladimir Ivanow). Image courtesy of roseannapiter.com

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Special Series: Ismaili Expressions on the Imamat — (II) The Beatific Vision of the Imam of the Time

7 July 2015

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INTRODUCED BY ABDULMALIK MERCHANT

A very happy moment in my life when I travelled to Brown University from Philadelphia in 1996. I snapped this picture of my beloved 49th Imam, His Highness the Aga Khan, and only realized that he was looking straight at my camera after I got the film processed in Philadelphia a couple of days later. Photo by Abdulmalik Merchant

Every Ismaili yearns to see the Imam of the Time. It’s a dream of a lifetime. Throughout history, past and present, Ismailis have travelled far and wide to earn this special moment of grace and barakah (happiness) in their lives. Since the advent of the 20th century, the 48th Imam, Mawlana Sultan Mahomed Shah, and the current 49th Imam, Mawlana Shah Karim (His Highness the Aga Khan), have graciously travelled to lands around the world to give their beloved murids (followers) this blessed opportunity. Scientific and technological advancements have speeded up and shortened the time-gap between visits of Mawlana Hazar Imam with his jamats, though even in these situations, some jamats such as those living in Central Asia, did not have the opportunity of a meeting with the present Imam and his predecessors for decades and centuries. What sustained their faith, sometimes under extremely difficult and extra ordinary circumstances, was their spiritual bond with the Imam of the Time.

His Highness the Aga Khan pictured amongst his followers in Badakhshan in May 1995.

A cornerstone of Ismaili doctrines has been the principle of the Unity of Imamat, that is the  Ismaili belief and understanding that each Imam, being the bearer of the Noor (Light) of Imamat, is the same irrespective of his own age or the time he lives in. Thus in Ismaili writings, in addition to the importance of the physical didar (or glimpse) of the Imam, a strong emphasis has been laid on the followers to seek to attain the Beatific Vision of the Imam of the Time through special prayers, in addition to the ritual prayers. This idea is also conveyed in the sixth article of the Preamble of the Constitution of the Ismailis, which states:

“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…”

The following collection of writings from Ismaili history articulates the importance of both the physical as well as the spiritual glimpse of the Imam of the Time. Our next reading in this short four-part series to commemorate Mawlana Hazar Imam’s 58th Imamat Day will consist of excerpts from the writings of Ismaili Imams on the subject of Imamat. This will be followed by contemporary voices on Imamat by members of the jamat.

1. An Inspiring Anecdote: Da’i Al-Mu’ayyad al-Shirazi ‘s Mulaqat  with the 18th Ismaili Imam (or 8th Fatimid Caliph), Imam al-Mustansir Billah

A folio from the manuscript of al-Shirazi’s Sirat. Credit: The Institute of Ismaili Studies.

“I was taken near the place where from I saw the bright Light of the Prophethood. My eyes were dazzled by the Light. I shed tears of joy and felt as if I was looking at the face of the Prophet of Allah and of the Commander of the Faithful, Hazrat Ali. I prostrated myself before the one who is the fittest person to bow to. I wanted to say something, but I was awe-struck.

“I tried to speak but my tongue refused to move. People asked me to say what I wished to say. I could say nothing. The Imam said, ‘Leave him. Let his fear and awe subside’.

“After this, I rose. I took the holy hand of the Imam, placed it on my eyes and on my chest and then kissed it. I left the place with immense joy.”

The same dai,  in the following entreaty to Imam Mustansir, typifies an Ismaili’s impatience to behold the face of the Imam of one’s time, and the urgency of this beyond any possible worldly consideration. He states:

“I swear, were you to crown me, and were you to grant me dominion over the world entire and say to me ‘Let our meeting be postponed but an hour’, I would reply: ‘O my Mawla, let us meet instead! For your delay of but an hour has turned my hair gray’.”

2. A Pilgrim’s Experience

During the reign of the 34th Ismaili Imam Gharib Mirza, a pilgrim tracked his way to Anjudan to see the Imam on behalf of the jamats in Khurasan. The identity of the pilgrim is not very clear due to the poor quality of the manuscript but the ode to the Imam reads as follows:

“Greetings! O Emperor of the Realm of Faith and World; I come from Khurasan to behold your face. All I have is a soul imperfect, sins and transgressions galore.

“Despite such worthless goods, I long for your grace, hoping that through me you may forgive the trespasses of your servants-one and all.

“As you are the sovereign and governor of all creation, this being testified to by the Qur’an itself, your proper name has been made manifest to all the faithful.

“You are Shah Gharib and Mustansir, the inheritor of Shah Salam!”

3. Pir Sadr al-Din on the True Guide, the Beatific Vision of the Imam, and the Alchemy of Transformation from Contact with the Imam

Folio of Pir Sadr al-Din’s Saloko Nano at the Institute of Ismaili Studies.

The following is a translation of Pir Sadr al-Din’s ginanic compositiom “Sakhi māhā pad keri vāt koek jānere.”

“Friend! None but a few know of the exalted station. Indeed, they alone recognize it who have found the true guide.

“Friend! Within the heart, at the confluence of the three spiritual rivers, there is an imperishable light. There – a shimmering effulgence, pearls are showered.

“Friend! I completely lost consciousness of my physical self when my meditation mounted the empyrean, bursting forth.

“Friend! I beheld the place of the lofty throne, I saw the seven islands, the nine continents.

“Friend! The religious scriptures and books cannot fathom this, for there is neither day there, nor night, neither sun, nor shade.

“Friend! My Lord is not such that He can be spoken of. He is to be seen – for He is indescribable, and nameless.

“Friend! How sweet is that Lord, indescribable, nameless. Says Pir Sadr al-Din, truly, with my own eyes, I have seen Him!”

~~~~~~

And the following is a translation of a verse from Sab Ghat Sami Maaro Bharpur Betha on spiritual transformation:

“O Brother, The True Preceptor is like the philosopher’s stone and the followers are like copper.

“When the copper comes in contact with the philosopher’s stone it becomes gold.

“The followers gain spiritual enlightenment from the contact of the Imam. He is the only Glorious, O brother.”

4. Nizar Quhistani on the Imam of the Time As the Source of Salvation, and on the Continuity of Imamat

“Salvation is to be found in the Imam of the Time.

“Ever since I found the Imamate, permanently in human form, I have known no other guide than the living, everlasting Imam.

“For in his command, I have found peace in both the worlds.

“My lover appears in different forms,

“Because for each period there comes a new guidance;

“One after the other, there follows another Qaim  Imam Ali.

“I have given up everything except that contained in the Qur’anic verse ‘offspring, one of the other’.”

Date posted: July 8, 2015.

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Readings adapted from The Life and Lectures of the Grand Missionary al-Muayyad-fid-Din al-Shirazi and The Ismailis in the Middle Ages: A History of Survival, a Search for Salvation by Shafique N. Virani, Hardcover, May 3, 2007.

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Simerg – Insights from Around the World

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: Shia Islam

Glimpses of His Highness the Aga Khan from Harvard, as he prepares to speak at the University on November 12th, 2015

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Id-e-Ghadir

@Simergphotos: The Ismaili Centre in Dushanbe, Tajikistan, Through the Lens of Canadian Photographer Muslim Harji

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Wa Kulla Shay’in Ahsayanhu Fi Imamim-Mubin

Special Series: Ismaili Expressions on the Imamat — (III) Ismaili Imams on Succession, the Noor of Imamat, and Imam’s True Reality

Special Series: Ismaili Expressions on the Imamat — (II) The Beatific Vision of the Imam of the Time