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
On New Year’s Day, January 1, 2024, Malik Merchant drove 90 minutes from Calgary to stunning Johnston Canyon on the Bow Valley Parkway (Hwy 1A) for a hike to the Lower Falls. Then, 5 days later, his drive to Kananaskis Country was shorter, and his hike through the aspen forest to Troll Falls was slow-paced and easy-going. The two contrasting hikes are beautifully captured in his photographs.
“That Which Defeats” (Kileme) is what the Wachagga people traditionally called Mount Kilimanjaro. Whereas the deceptively gentle slope of Africa’s highest elevation looks easier to climb than steeper peaks, it regularly defeats physically fit individuals equipped with 21st-century gear and supported by teams of guides, porters and cooks. 30,000 eager souls from around the world attempt to scale “Kili” annually but altitude sickness, dehydration, and exhaustion prevent many from reaching the summit. The dormant volcano’s most powerful weapon is psychological — it tricks the human mind into surrendering. Compared to the 90% success of those leaving from the Mount Everest Base Camp, only 45% from Kilimanjaro’s Base Camp make it to the top. Around ten people die on Kili every year.
In pushing themselves to their extremes climbers become sharply aware of their relationship with nature and life itself. The attempt’s enormous exertion involves an intense engagement of the entire human being — body, mind and spirit — regardless of whether one reaches the summit. The words of Aga Khan III, Imam Sultan Mohamed Shah, resonate with this experience:
“Struggle is the meaning of life; defeat or victory is in the hands of God. But struggle itself is man’s duty and should be his joy.”
Dedicated and persistent striving enables perceptions of deep, concealed truths about oneself.
Today, as I gaze at Vancouver’s North Shore Mountains, my thoughts turn back to December 1973 when Kilimanjaro itself taught me how to ascend it. Fifty years later, I still strive to understand the enigmatic experience during which the mountain forced a humbling introspection. Kili crushed my 17-year-old self’s delusions and repositioned my attitude towards nature to make the ascent possible. The event became a landmark on life’s uneven terrain and a point of re-orientation during times of difficulty.
Stumbling Upon Arrival
Eruptive activity 2.5 million years ago in the Great Rift Valley began forming the world’s highest free-standing mountain above sea level. Three volcanic cones, Kibo, Mawenzi and Shira, crown the colossus that geographically covers 1,000 square kilometres and from base to summit holds five eco-climatic zones (cultivation, forest, heather-moorland, alpine desert, and arctic).
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Students from Aga Khan High School, Nairobi, who attended the Outward Bound Mountain School of East Africa in 1973 and 1974. From left, Karim H. Karim, (author of this piece), Mahmud Mitha, Nashir Abdulla, and Amin Ahmed. Photograph: Karim H. Karim collection.
Mountains hold a universal mystique and to some, they beckon as a personal challenge. Aga Khan High School, which I attended in Nairobi, had held annual mountain-climbing trips for senior students, but these ventures had been discontinued by the time I reached the upper levels.
Some students looked to the Outward Bound Mountain School of East Africa, whose brochure said that its strenuous 23-day courses, including Kilimanjaro climbs, were “based on a spiritual foundation” and as an opportunity for self-discovery through self-discipline, teamwork and “man-management.” The school’s motto, “To Serve, To Strive and Not To Yield” is adapted from the line in Tennyson’s poem Ulysses, whose original wording reads: “To serve, to strive, to find and not to yield.” Ironically, it was “to find” that was vital to my Outward Bound experience.
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Outward Bound badge (left) with the motto “To Serve to Strive and Not to Yield” and Outward Bound pin. Photographs: Karim H. Karim collection.
Alexander Pope, another poet, famously remarked that “fools rush in where angels fear to tread.” How foolish I was, never having climbed so much as a hill or gone camping, to think that I would tackle Africa’s highest mountain. Whereas my athletic performance in my early secondary years had been above average, the high school’s physical education program was non-existent at upper levels. I had become used to the comfortable and spoiled life of a middle-class South Asian teenager in a household where African servants did most of the physical labour. Even the doctor who provided my fitness certificate to attend Outward Bound was somewhat skeptical, but that did not spoil my dream of reaching Africa’s summit.
The Outward Bound campus occupied 27 acres on the Kenyan side of the Kilimanjaro rain forest near the small town of Loitokitok in Maasai country — a bumpy four-hour bus ride from Nairobi. Excited would-be mountaineers were dropped off for Course L154 held from November 29 to December 22, 1973. The contingent was met by instructors who told us to embark immediately on a cross-country run. I jogged along with the group but, after a while, could not keep up with the bigger, fitter colleagues. My lungs strained, and though I strove to push myself it wasn’t long before I found myself gasping on the ground. The goal to be at the mountain’s top had stumbled at its base. I looked up at Kilimanjaro and the large Kibo peak seemed to be mocking me.
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Tanzania map (Shaded Relief), 2003, Perry-Castañeda Library Map Collection. Simerg has added an annotation — the location of Mt Kilimanjaro in Tanzania is shown with an orange diamond. The mountain is very close to the Kenya border. The approximate distance from the small town of Loitokitok (not shown) in Kenya, where the Outward Bound Mountain School of East Africa was located, to Kilimanjaro is 140 km. Please click on map for enlargement.
Students were assigned dormitories according to designated “patrols.” Kenya, Uganda and Tanzania had been allocated 20 participants each, but something was lost in translation and the Tanzanian coordinator sent 60. Rather than send 40 back, the British warden decided to let all stay and the course was hurriedly reconfigured into two sections, whose activity schedules were staggered. Consequently, students in my section were given little preparatory training before they were sent up the mountain for the Solo Expedition. This did not bode well.
The Pangs of Failure
The course’s students were all Africans except for three South Asians and most of the instructors came from the US with a few from Tanzania and Uganda. Additional patrols were formed due to the unexpectedly large contingent and assistant instructors were put in charge of some patrols including mine. Participants were assigned responsibilities; I was appointed quartermaster, responsible for distributing supplies.
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Group photo of the Nelion Patrol, with Karim H. Karim sitting at the bottom left. Photograph: Karim H. Karim collection.
The Solo Expedition involved a trek up to the altitude of 12,000 feet where each student spent a night alone on the mountainside. This major activity was normally scheduled for the course’s fifth day, but our section had to embark two days early. Nonetheless, we excitedly started our trek up Kilimanjaro, crossing the border into Tanzania, going past farms and into the rain forest. As the heat and humidity pressed on us in the early morning, a blur of black and white fur suddenly appeared on tall trees — it was a Colobus monkey swinging over us. We wondered how many other animals watched our contingent passing through their territory.
Vegetation became sparser and the air got thinner and cooler as we climbed higher into the heather-moorland zone. Rucksacks felt heavier at the sharper incline and feet began to slip on the rocky terrain. Most carried around 40 pounds of weight but I had unthinkingly over-packed mine and was taking frequent breaks, which slowed the patrol down. Then, without saying a word, one person took my bag and distributed several of its contents among the patrol as I, the quartermaster, sat on a rock feeling very embarrassed. (I learned later that such an experience was not uncommon in Outward Bound courses.)
The patrol reached its destination in the late afternoon. We were to spend the night alone on the rocky slope half a kilometre from one another. Each student had only a few food supplies, three matchsticks and a well-worn sleeping bag. The instructor designated our respective spots on the mountainside, and I resolved to put the day’s humiliation aside to make the best of the situation.
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Snow-capped Kibo peak of Kilimanjaroat left with the Mawenzi peak at right, picturedin 1936 from a landing ground near Moshi, Tanzania (then Tanganyika). The plane was en route to Arusha. Photograph: Matson (G. Eric and Edith) Photograph Collection, US Library of Congress.
Looking upwards, Kibo’s snowy peak gleamed closer than ever before and on the other side was the vast mountainside sloping downwards. It was getting dark, and I set to gathering firewood. Never having made a campfire in my life, I diligently assembled a pile of sticks that would warm me in the night. With the wood and kindling arranged in a neat pile, the fire was all set to be lit. The evening sky was clear except for the small clouds that were swiftly riding up the mountain and through my small campsite. I struck the first match and put it to paper to start the fire. The flame fizzled out as soon as it touched the kindling. No matter, I told myself — there are two more left. The second match also went out at the paper. Only one remained. My hands trembled and I began to pray. But no success again. What went wrong? I realized that I had been foiled by the innocent-looking clouds that had moistened the kindling. My spirits dampened as I set to spend the night on the cold and desolate mountainside with no fire to warm me or my food. The hazy half-moon also gave no comfort. I looked up at Kibo and it seemed to be laughing at me again.
When the patrol reassembled the following morning for the descent, it became apparent that almost everyone had had a difficult time. We trudged downhill, arriving at the school late in the evening. My confidence was severely depleted, and I was overcome with a sense of failure. Many Outward Bound participants experienced mental distress at this stage of the course, but the possibility of escape from the isolated school was slim. The bus came to Loitokitok once a week and communication with the rest of the world was only by a ham radio in the warden’s office. “Warden” indeed! We had found ourselves to be in a prison.
Daybreak at the school began with a cross-country run followed immediately by a plunge into the freezing swimming pool. This rapid hot-cold transition increased the body’s haemoglobin to enhance oxygen intake at high altitude. Participants engaged for some two weeks in various forms of training and activities (which are amply described in the book Kilimanjaro Outward Bound by Salim Manji). The anticipation of the impending climb to Kili’s summit was constantly in our minds and from time to time, we stared at the peak in the distance, wondering about the challenges that it would hurl at us as we attempted to scale it.
The Final Expedition
Sixty students and instructors set out in the week before Christmas for the Final Expedition, taking the Rongai Route on Kilimanjaro’s northern face as we had for the Solo Expedition. Private sector package trips along this way took six to seven days. On Outward Bound’s schedule, the climbers carrying their own loads endeavoured to reach the summit on the third morning and return to the school after spending another day descending.
The course’s activities were designed to toughen students physically and mentally, but a sense of failure from the previous ascent weighed heavily on me. Nonetheless, the aspiration to make it to the top was still very much alive. I had figured out how to climb better and gained more confidence as we rose above the level of the Solo Expedition, but the going got harder as the oxygen thinned. Ultraviolet exposure at high altitude peeled the skin off my face. Objects looked and felt strange. The alpine desert zone, strewn with sharp-edged reddish rocks, appeared like terrain on Mars. An airliner flying near the peak to give passengers a closer view seemed like a surreal sight. I asked a senior instructor during a break whether it was physical or mental preparation that was more important for the climb. He replied that “mental fitness helps you draw on untapped physical resources.” I gazed at Kibo and it seemed to smile.
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This image taken by EO-1’s Advanced Land Imager (ALI) on Jan. 20, 2017, shows snowcap of the volcanic Mount Kilimanjaro. Photograph: NASA’s Earth Observatory.
We reached the base camp on the second afternoon. The large, rugged Outward Bound Hut sat on the desolate rocky saddle between Kibo and Mawenzi peaks at 15,469 ft (4,715 m), where the barren environment’s only visible life was our group. It became dark and cold quickly as the sun passed behind the mountainside, which was now an enormous presence. We slipped into our sleeping bags early as the remaining 4,000 ft ascent was to begin at 2 am. It seemed that we had hardly slept when the instructors roused us. I noticed in the dim light that some water that had spilled from a container near my head and had frozen on the floorboards.
Scaling at nighttime is a vital tactic to improve the chances of reaching Kibo’s summit. Many climbers fail because the slope’s convex shape makes the summit seem closer than it really is. The mountain’s cap remains hidden by the terrain’s curve and as hikers approach what they think is the top they realize that there is more to go. The disappointment hits people repeatedly, and they feel increasingly disheartened. It is in this way that Kili mentally defeats many able mountaineers who make it this far. Attempting the final ascent in pitch dark helps prevent climbers from succumbing to Kibo’s deception.
It was impossible to walk straight up the slope as feet sank into screes — the masses of loose, little stones that cover the peak — so we snaked on the slope in long zig-zag lines. After some time, several colleagues began to fall prey to severe altitude sickness, dehydration, or exhaustion and were forced to turn back. Others pushed on. We had been hiking for four hours under the starry sky when it started becoming brighter and the sun inevitably rose. Looking up, we saw the visible edge of the mountain meet the sky and imagined that we were close to the summit. But this was a mirage: despite walking on and on we would just not arrive. The curve ball that Kibo was throwing at us played havoc with our minds and deeply frustrated climbers surrendered one after another.
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This 3-D perspective view of Mount Kilimanjaro was generated using topographic data from the Shuttle Radar Topography Mission (SRTM), a Landsat 7 satellite image, and a false sky. The topographic expression is vertically exaggerated two times. Landsat has been providing visible and infrared views of the Earth since 1972. Date Acquired: February 21, 2000 (Landsat 7).
One-third of the group remained. It was harder to lift our legs because our boots were partially buried in the screes, and we advanced only one step for every three steps that we took. I looked up to find Kibo’s snowcap, but it was not visible from our location on the slope. How close was it? How much more to go? I prayed to find a way for me to reach the goal. To serve, to strive, to find and not to yield.
My mind appeared to slide into a kind of trance and the pain, the exhaustion and the endless climb’s futility slipped out of consciousness. Nothing seemed to matter. I even disconnected with the aim of reaching the top. Nevertheless, the body continued to move forward — but with little awareness of motion. One foot went in front of the other, on and on and on. It seemed that the intense struggle had dimmed the perception of physical agony and mental anguish, and my being had found a way to ignore completely the urge to stop.
When body and mind recede, spirit comes to the fore. Kilimanjaro had battered me for almost three weeks, putting the body through punishing challenges and the mind through deep feelings of frustration and failure. It seemed that I had asked the instructor the wrong question about physical or mental preparation on the previous day because the mountain regularly defeated people with superior physical and mental training. It turns both body and mind into one’s enemies. How was it then that I had survived to this point? It seemed that Kilimanjaro itself was the instructor that had shown me gradually, through a series of defeats, how to tackle the biggest challenge. The failures of body and mind had induced me to look for a way beyond them. Instead of trying to conquer the mountain, I had to have the humility to learn from it. Rather than obey my own body and mind’s command to surrender, my being instead had to turn to nature and bow to it. With that submission, Kili itself lifted me.
It felt like an anti-climax to arrive at Gilman’s Point after what seemed to be an interminable journey. Standing at 18,885 ft (5,756 m) it is one of Kilimanjaro’s three summits, the other two being Uhuru and Stella. With my name written in the book kept in a wooden box, I continued with the remaining climbers towards Uhuru Point, the mountain’s highest spot (19,341 ft / 5,895 m), which was 139 meters higher than Gilman and a 5.5 km trek around Kibo’s volcanic rim. My mind continued in a trance-like state. Although I had never previously been near snow, I did not even notice it around me on the Arctic-zone summit. My body seemed to have reached extreme limits, but it kept walking. At one point, when an instructor helped me up after I had collapsed with utter fatigue onto a boulder, my frame immediately resumed walking as if it were a programmed machine.
Thick clouds had gathered ahead on the volcano’s ridge. Instructors assessed it too dangerous to continue and decided that the group had to turn back. There must have been some human emotion left in me because I felt the disappointment of not reaching Uhuru, even though climbers making it to Gilman are formally considered to have scaled Kilimanjaro. The descent took one day and there were blisters on the soles of my feet by the time we made it to the school. Many were surprised to hear that I had made it to the summit.
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On the course’s last day, students went on a final daybreak run and plunge, the warden presented certificates and we said our goodbyes. My mind tried to process the Outward Bound experience on the bus trip back to Nairobi, but it was overwhelmed. Kilimanjaro had put me through a profoundly humbling process of self-realization. I seemed to be in a state of shock, from which it took months to recover. Half a century later, I have finally been able to write about the 23 days in 1973 that made a life-long impact.
Date posted: December 27, 2023.
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Karim H. Karim
About the author: Karim H. Karim is Chancellor’s Professor at Carleton University. He is an award-winning author and the Government of Canada has honoured him for his public service. Dr. Karim has served as director of Carleton’s School of Journalism & Communication and its Centre for the Study of Islam as well as of the Institute of Ismaili Studies. His publications can be accessed at Academia.edu.
(This article has been adapted and abridged from an article first published on the official website of the Ismaili Muslim community under the title Why Do Muslims Revere Jesus? Please note that the photograph of the Altar of Nativity and the selected verses from chapter 19 of the Qur’an, are not part of the Ismaili piece — Ed.)
“Then she brought him to her own folk, carrying him. They said: O Mary! Thou hast come with an amazing thing.” — Qur’an, 19:27
His name is mentioned in the Holy Qur’an twenty-five times, often in the form ‘Isa ibn Maryam, meaning “Jesus, son of Mary.” In the Qur’an, he is referred to by the unique title of “Messiah” (al-masih in Arabic), meaning “anointed one.” Descriptions of Jesus in the Qur’an include many aspects of the narrative found in the Gospels about the life of Jesus, including his virgin birth, the signs given to him by God, that he was raised by God into His presence, and it also suggests his future return. Jesus is also referred to in the Qur’an as the “Word” and the “Spirit” of God, a special honour.
The Altar of the Nativity, beneath which is the star marking the spot where tradition says the Virgin Mary gave birth to Jesus. Photograph: Muslim Harji, Montreal.
The Holy Qur’an frequently mentions that divine guidance was sent to humankind through various prophets. For example, it says:
“So [you believers], say, ‘We believe in God and in what was sent down to us and what was sent down to Ibrahim (Abraham), Isma’il (Ishmael), Ishaq (Isaac), Ya’qub (Jacob), and the Tribes, and what was given to Musa (Moses), ‘Isa (Jesus), and all the prophets by their Lord. We make no distinction between any of them, and we devote ourselves to Him’” (Qur’an 2:136).
This view that all prophets are considered to be equal is also supported by a widely-reported hadith, in which Prophet Muhammad (peace be upon him and his family) is believed to have said:
“Both in this world and in the Hereafter, I am the nearest of all the people to Jesus, the son of Mary. The prophets are paternal brothers; their mothers are different, but their religion is one.”
Many Qur’anic verses also describe the prophets as belonging to the same family. For example, there is a line of prophets descended from Prophet Ibrahim. Both of his sons, Ishaq and Isma’il were prophets, as was Prophet Ishaq’s son, Prophet Ya’qub, and his grandson, Prophet Yusuf, or Joseph (peace be upon them).
Thus, God chose certain families over others based on their devotion, faith and commitment towards the Divine, as reflected in the following two Qur’anic verses:
“Allah chose Adam and Nuh (Noah), the family of Ibrahim, and the family of Imran above all mankind: a progeny one from the other” (Qur’an, 3:33-34).
“We have already given the family of Ibrahim the Book and Wisdom and conferred upon them a great kingdom” (Qur’an, 4:54).
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Mary and the Birth of Jesus in the Qur’an
Left: Virgin 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.
Please click on the image for enlargement. Read Barnaby Rogerson’s story related to the above verses HERE
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Jesus in Islamic Traditions
The Qur’an mentions that angels announced the coming birth of Prophet ‘Isa, saying:
The angels said, ‘O Maryam, Allah gives you good news of a Word [kalima] from Him. His name is [the Messiah], ‘Isa ibn Maryam, honoured in this world and in the next, and of those brought near [to God]’” (Qur’an, 3:45).
Throughout history, Prophet ‘Isa has been viewed by Muslims as someone who embodied the qualities of piety and a concern for the needy, and whose example inspired Prophet Muhammad. In Sufi literature, he is frequently portrayed as an example of detachment from the material world and closeness to God.
The Ikhwan al-Safa’, or Brethren of Purity, depicted Prophet ‘Isa as a spiritual exemplar par excellence. In his article “Jesus, Christians and Christianity in the Thought of the Ikhwan al-Safa’,” Dr Omar Ali-de-Unzaga writes:
“Jesus figures prominently in the Rasa’il, as one of the exemplars who embodied the views of the Ikhwan al-Safa’: belief in the eternity of the soul and the pursuit of the purification of the soul from matter by detachment from the bodily realm.”
“Despite the long history of religious conflict, there is a long counter-history of religious focus on tolerance as a central virtue – on welcoming the stranger and loving one’s neighbour. ‘Who is my Neighbour?’ – one of the central Christian narratives asks. Jesus responds by telling the story of the Good Samaritan – a foreigner, a representative of the Other, who reaches out sympathetically, across ethnic and cultural divides, to show mercy to the fallen stranger at the side of the road.”
THE people Of the book
In Islamic traditions, Jesus is held in high regard as a messenger of God and an exemplar of piety and as a guide to spiritual truth. He is also part of the shared heritage that binds the monotheistic faiths of Judaism, Christianity, and Islam. Together, they are known in the Qur’an as the ahl al-kitab, or People of the Book, that is, people to whom God sent revelation.
His Highness Prince Karim Aga Khan highlighted this shared Abrahamic heritage in his address to the Canadian parliament in 2014, stating:
“We find singularly little in our theological interpretations that would clash with the other Abrahamic faiths — with Christianity and Judaism. Indeed, there is much that is in profound harmony.”
We welcome feedback from our readers. Please click LEAVE A COMMENT. Your letter may be edited for length and brevity and is subject to moderation.
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SOURCES:
Faith and Practice in Islamic Traditions, vol. 1 (Student Reader). London: Islamic Publications Limited for The Institute of Ismaili Studies, 2015.
The Qur’an and its Interpretations vol. 1 (Student Reader). London: Islamic Publications Limited for The Institute of Ismaili Studies, 2017.
Shedinger, Robert F. “Jesus“, in: Oxford Bibliographies in Islamic Studies.
Omar Ali-de-Unzaga. “Jesus, Christians and Christianity in the Thought of the Ikhwan al-Safa’”, in: Christian-Muslim Relations. A Bibliographical History. Volume 2 (900- 1050), ed. David Thomas et al. (Leiden: E.J. Brill, 2010); The History of Christian-Muslim Relations, 14; pp. 306-311.
Malik Merchant spends a thrilling day in Sundre watching wild horses and then visiting the Sundre & District Museum, featuring Chester Mjolsness World of Wildlife. For Malik, the museum display bring back memories of wildlife he had seen in East Africa’s top national parks more than 50 years ago. The museum is open year round and also features local history. Sundre is a short 75 minute drive from Calgary. Please also visit the Museum Website for opening hours — the museum is open year-round — and other information.
“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.” — The Aga Khan, excerpt from an address to both the Houses of the Canadian Parliament, February 27, 2014, see featured photo at top of post.
A calligraphy by Toronto’s Karim Ismail depicting the 87th birthday of His Highness the Aga Khan, the 49th Hereditary Imam of the Ismaili Muslims. Please clik on image for special post.
On December 13, 2023, Ismaili Muslims around the world mark the 87th birthday of their Imam, His Highness the Aga Khan. Simerg’s sister website Barakah presents a special post for the birthday. Please click The Benevolent Imam.
At the age of 87, the current Aga Khan is the oldest living Imam in Ismaili history. On July 11, 2023, he celebrated his 66th Imamat Day, still 5 years away from the record breaking 71 years of his predecessor, Aga Khan III (d. July 11, 1957), who began his reign at the age of seven in August 1885. Canada is home to more than 100,000 Ismailis and the Aga Khan’s projects include the beautiful Aga Khan Garden in Edmonton — part of the University of Alberta’s Botanic Garden — and the Aga Khan Museum in Toronto, two iconic Ismaili Centres in Toronto and Vancouver, and the Global Centre for Pluralism in Ottawa. In Calgary, the Ismailis host the annual stampede breakfast which is open to the entire public. Thousands attend and enjoy this annual event.
BBC’s special news article dated November 25, 2023, is about Pakistan’s Wakhi shepherdesses in Shimshal who have, over many generations, taken their flocks annually to high pastures, where they prepare dairy products to barter while their animals graze during the warmer season. The income they generated has been pivotal in transforming their community, helping to pay for healthcare, education, and the first road out of their valley.
However, the BBC’s article that includes stunning photos and a short film, does not provide any cultural information about the Wakhi people, and those who live in the Shimshal valley.
According to Wikipedia, “The Wakhi predominantly adhere to Nizari Ismaili Shia Islam, which is regarded as their ethnic religion and are followers of the Aga Khan.”
In 2012, Simerg published a special 3-part series entitled Remarkable Tales of Ismaili Women of Shimshal. The articles for the series were excerpted from “Women of Shimshal” with the permission of the book’s author, Pam Henson, a New Zealand educator and trekker, who visited the region 4 times. Pam dedicated her 2010 book “to the women of Shimshal village who have hosted me, treated me as one of the family, and shared the riches of their lives with me.”
The cover page of “Women of Shimshal” by Pam Henson. Simerg’s special series on Remarkable Tales of Ismaili Women was excerpted from Pam’s book.
We invite you to read Simerg’s fascinating series as a prelude to the BBC article. The special short film that is included in BBC news was produced by Farhat Javed. It features Afroze-Numa, one of Shimshal’s last shepherdesses; she has been profiled with other women from around the world in BBC’s 100 Women List.
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SHIMSHAL IN BRIEF
Shimshal is a remote Ismaili village which lies at an altitude of 3,100 metres above sea level, and is the highest settlement in the Hunza Valley of Pakistan. It is surrounded by innumerable, fascinating and awe-inspiring peaks, glaciers, alpine meadow and trekking routes. It is the bordering village that connects Gilgit-Baltistan province of Pakistan with China. The village of about 2000 devout Ismailis was inaccessible by road until October 2003, when a new road from the Karakoram Highway at Passu was constructed with the mutual cooperation of the Aga Khan Rural Support Programme, the Government of Pakistan and the local community. — Simerg’s special series on Remarkable Tales of Ismaili Women of Shimshal
Malik Merchant rejuvenates himself by visiting parks within the city of Calgary and on his day trips to the Kananaskis and Banff. His latest visit to Banff was on Friday, November 24, 2023. See his new pictures by clicking on the photo below or click WOW Moments in Banff. Also, visit his exciting and informative photoblog Simergphotos.
Simerg’s introduction of “Books by Ismaili Authors” continues with Zain Bandali’s recently published book “Mehndi Boy”. We follow the same Q/A format as our earlier presentations of books that are listed chronologically below. We encourage Ismaili authors from around the world to participate in this series, regardless of when their books were published. See details of the series HERE and submit your responses accordingly to Simerg’s editor, Malik, at mmerchant@simerg.com.
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“My debut book was nominated for the Silver Birch Express Award, which is a part of The Forest of Reading®, which is Canada’s largest recreational reading program and offers ten reading programs to encourage a love of reading in people of all ages. This means that grade 3 and 4 students across Canada will get to read MEHNDI BOY” — Author Zain Bandali
Simerg’s Interview with Ismaili Author Zain Bandali
Zain Bandali and emcee Maya Homevoh speak to attendees at the Mehndi Boy launch at A Different Booklist in Toronto; Zain Bandali proudly poses with his newly published early reader chapter book Mehndi Boy; and book launch attendees enjoy Mehndi Boy inspired cake and mehndi cone party favors. Photograph: Zain Bandali.
Simerg: What is behind the naming of the title of the book?
Zain Bandali: I wanted to juxtapose “mehndi” [also known as henna], with something that we often don’t associate with the artform: boys. Mehndi Boy refers not only to the main character Tehzeeb, who becomes fascinated with applying henna on his friends and family, but also serves as an invitation for boys to dare to dream and express themselves on their own terms.
Simerg: Why would you want me or my family members to read the book, and what will we all learn from it?
Bandali: Mehndi Boy is an illustrated chapter book meant for early readers aged 6-11. However, adults would certainly enjoy reading it as it is filled with Ismaili, East African, and South Asian “easter eggs” — hidden features, from illustrations to phrases in the text that are in Kutchi, Gujarati, and Swahili.
Mehndi Boy boasts a full glossary of these various terms and concepts, and would make an excellent opportunity for children to sit with their elders and go through these references — some they may be familiar with and some might be brand new!
Simerg: What inspired you to write the book?
Bandali: Growing up, I was often discouraged to put mehndi on during Khushialis [major Ismaili festivals], weddings, and other festivities. The only reason? I was a boy. This rationale never quite sat right with me, so I chose not to pay much heed to it or let it stop me.
Despite the raised eyebrows of uncles at Jamatkhana, I’d grab mehndi cones when they were distributed and practice on myself. Was I any good? That’s debatable. But, I was able to reclaim a part of my history, heritage, and femininity that was buried deep inside of me.
Over the past few years, I’ve been asked to apply mehndi during Navroz, Imamat Day, and Salgirah celebrations at my local Jamatkhana. Doing mehndi for children, aunties, and elders in the Jamat became an act that deepened the connection to my community and has been an honour for me to do.
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“Mehndi Boy” written by Zain Bandali, illustrations by Jani Balakumar, published by Annick Press, October 2023; 100 pages, available in hardback, softback, and Kindle.
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Bandali: It was this binding energy of mehndi, of expression, resilience, and community that inspired me to write Mehndi Boy and invite the next generation to dream — dreams where boys are encouraged to express themselves as they see fit — and like painting or drawing, mehndi is perceived just like any other artform.
Simerg: How can I purchase the book and what are its available formats?
Bandali: Mehndi Boy was published on October 24th, 2023. Please visit the Annick Press website where you can either buy it online or place an order for Mehndi Boy from your preferred local bookstore. The book can also be purchased at Amazon, Indigo, and Barnes and Noble. It is currently available in the following formats: hardcover, softcover, and Kindle.
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Mehndi Boy Selected Reviews
Zain Bandali’s “Mehndi Boy” published October 2023, to high acclaim.
“[A] fast-paced chapter book, replete with vibrant illustrations . . . This would be a lovely read-aloud, taking readers on an emotional journey along with Tehzeeb.” — Booklist
“Bandali gently and compassionately offers readers a chance to see how to be true to yourself as they follow Tez on his journey.” — The Globe and Mail
“Delightful . . . the world needs more ‘mehndi boys!’” — Vivek Shraya, author of The Boy and the Bindi and God Loves Hair
“I was totally charmed by it.” — Ali Sethi, musician and author
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Simerg: How did you find a publisher for the book?
Bandali: As a debut author, this is my first time being published beyond the occasional poem. In March of 2021, I submitted a brief outline of Mehndi Boy to the Annick Press Mentorship Program, a mentorship program designed to support writers from groups historically excluded from children’s book publishing in North America. Here, I developed the outline into a manuscript and was later offered a contract with Annick Press. All in all, the process took about 2 years.
Simerg: Did you hire an editor, an illustrator or did you do all the work by yourself?
Bandali: Annick Press was able to secure Jani Balakumar, an incredibly talented artist who brought my vision expertly to life. Jani is a Tamil-Canadian illustrator and 2D animator residing in Toronto, Canada. She has a bachelor’s in animation from Sheridan College where she honed her craft.
Simerg: Would you like to offer further information about your book?
Bandali: I am pleased to share that my debut book was also nominated for the Silver Birch Express Award, which is a part of the The Forest of Reading®, which is Canada’s largest recreational reading program and offers ten reading programs to encourage a love of reading in people of all ages. This means that grade 3 and 4 students across Canada will get to read Mehndi Boy, a major milestone in my life. I might also note that Booklist, a publication of the American Library Association, called Mehndi Boy a “fast-paced chapter book, replete with vibrant illustrations” and said, “This would be a lovely read-aloud, taking readers on an emotional journey along with Tehzeeb.”
In Mehndi Boy, I wanted to tell a story that questions stubborn gender norms in a kid-friendly way by drawing from my Indo-Tanzanian and Ismaili Muslim identity. It touches on themes of self esteem, anxiety and perfectionism, and the trials of navigating a relationship with an uncle who doesn’t understand his nephew’s artform. It is a story for my inner child — a story that I wish existed when I was younger.
Date posted: November 18, 2023.
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A Request to all Our Readers: Please Support Zain Bandali
Be sure to support new author Zain Bandali on the debut of his book Mehndi Boy. Please visit the Annick Press website where you can either buy Mehndi Boy online or place an order for the book from your preferred local bookstore. The book can also be purchased at Amazon, Indigo, and Barnes and Noble. It is currently available in the following formats: hardcover, softcover, and Kindle.
About the Author
Zain Bandali
Zain Bandali is an unapologetic author, poet, and diversity advocate. His poetry can be found in multiple publications, and his spoken word has graced stages across his home province of Ontario, Canada. In 2020, he was awarded the Upkar Arora Social Impact Leadership Scholarship for his work creating a grassroots community initiative while an undergrad at the University of Waterloo. Even in his day job as an HR professional at a leading financial corporation, Zain strives to bring the values of diversity, equity, and inclusion to everything he does. He is an avid vegetable gardener but cannot always stomach the chili peppers he grows.
We welcome feedback from our readers. Please click Leave a comment. Your letter may be edited for length and brevity and is subject to moderation.
Calling all Ismaili Authors
We encourage Ismaili writers to introduce their books in a similar format as has been done in the post above. Please also see the series launch article and submit your responses to Malik at mmerchant@simerg.com. All submissions will be acknowledged. If a writer has published multiple books, each book will be highlighted in a separate article, and not combined with other books into one post. All writers should include a brief profile with a portrait photo.
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Links to the Ismaili Authors’ Series (in chronological sequence, oldest article first)
Before departing this website please take a moment to review Simerg’s Table of Contents for links to hundreds of thought provoking pieces on a vast array of subjects including faith and culture, history and philosophy, and arts and letters to name a few. Also visit Simerg’s sister websites Barakah, dedicated to His Highness the Aga Khan, and Simergphotos.
Note to readers: The program commences in the YouTube video below shortly after the 22-minute mark with Omar Sachedina, the Chief News Anchor and Senior Editor for CTV’s national evening newscast CTV National News, acting as the emcee. Princess Zahra Aga Khan, who is a Board Member of the Global Centre for Pluralism, presented the prizes on behalf of her father, His Highness the Aga Khan, the Chairman of the Board. This was the 4th edition of the Award which is held every 2 years. A report and photographs of the event will be shared later with our readers on our sister blog Barakah, which is dedicated to the Aga Khan.
Editor’s note: On November 12, 2023, a day after the publication of the article “A Legacy of Lost Heritage” below, Simerg received a communique from ITREB in Karachi, via an Ismaili institutional leader, providing further details on the extent of the damage to the Ismaili institution’s Central library located in Karachi. According to the communique, the damage was more limited than initially thought and reported in our piece. In particular, the more than 200 manuscripts are completely safe because of protective measures taken to ensure their safekeeping. The Gujarati and Khojki-language magazines were previously moved to a different location within the library and were also saved. While a significant number of other materials in the library were damaged due to heat, smoke and water, rather than completely destroyed, they may be recoverable to some degree.
Simerg sincerely hopes that the majority of important objects and documents in the ITREB library remain in their original state and that those that were damaged are recoverable. We also hope that proper fire safety rules are in place to avoid such incidents from taking place in the library as well as Ismaili institutional buildings, especially the older ones, around the world. As noted in a UNESCO Study, the cost of restoring documents and books damaged in a library fire is substantially greater than what would be spent to store the materials under the best fire protection conditions.
On the morning of November 2nd, 2023, at 9:15am local time, the National ITREB (Ismaili Tariqah and Religious Education Board) building for Pakistan located in the Garden East district of Karachi caught on fire. Fortunately, no one was hurt in the blaze. However, it quickly became apparent there would be another casualty.
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Smoke billows from a fire on November 2, 2023, at the ITREB building in Karachi, Pakistan, housing an important library collection of tens of thousands of printed materials, photographs, memorabilia, audiovisual materials, and manuscripts.
Located within the building was an important library housing tens of thousands of printed materials, photographs, memorabilia, audiovisual materials and manuscripts. The fire destroyed much of the collection. What wasn’t burnt or singed by the fire was then subject to water damage as firetrucks attempted to extinguish the blaze which was fed by the thousands of pages of flammable material in the building.
In the context of the Central ITREB Library located in Karachi, the local history, writing and output of the Khoja Jamats in particular, and more broadly of the Jamats of the Indian Subcontinent and to a lesser extent Eastern Africa and Northern Pakistan were preserved in the portion of the collection that focused on the contemporary period. In this post, I have included some gems of materials that I was able to capture on some of my journeys as an homage to the library and its role in my own archival research and being able to cobble together a social and religious history of the Ismailis.
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One section of the foldout outlining the family tree of the 46th Imam, Shah Hasan Ali Shah (d. 1881), that formed part of book of the judgement made by Justice Russell who proceeded over what became known colloquially as the Haji Bibi Case. In this section of the family tree, some of Imam Hasan Ali Shah’s siblings, wives, children, and their relations are listed. The case lasted from February 3, 1908 to August 7, 1908 and until that point was the longest ever trial in Bombay’s High Court.
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Photograph of Imam Sultan Mahomed Shah, His Highness the Aga Khan, playing golf in his youth.
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Souvenir produced to mark the occasion of the milestone reached by Imam Sultan Mahomed of the longest-ever Imamat in 1948 after surpassing 63 years as Imam of the Ismailis at the age of 71 years. The 48th Imam died nine years later on July 11, 1957, at the age of 79 having been the Imam for 71 years. He became the Imam in August 1885 at the age of 7.
While assessing the full extent of the damage is still an ongoing process, a number of items were able to be saved including a unique collection of Khojki manuscripts which were housed in fire retardant boxes. When I first heard about the tragedy the next day, I was devastated to learn of the loss of such a treasure trove of materials so important to better understanding the history of the Ismaili community. I had had the opportunity to consult the library on several occasions during my visit to Karachi over the years, including on my last visit in 2013. I was amazed from my first visit in 2006 at the breadth and richness of the collection and easily lost myself for hours and days within the library perusing its shelves, flipping through the pages of its meticulously organized items and often feeling a sense of delight at a personal discovery of a publication or image I was unaware of or that shed important light on a question I’d been pondering.
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A picture of the first Muslim Baronet in British India, Sir Karimbhoy Ibrahim published in one of the earlier Ismaili periodical publications, Ismaili Sitaro in July 1910.
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Photograph of women and children of the Ismaili Jamat in Aden, Yemen.
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Photograph of members of the Ismaili Supreme Council, Burma 1958.
My own research interests were in the printed collection of the library in English and Gujarati including the photographic documentation of the community in the Indian Subcontinent and around the world. I had taken the opportunity to photograph umpteen works so that I could consult them in more detail and at my leisure once I returned to my home and now I realize the singular importance of those acts of documenting the legacy of the production of individual Ismailis and of Ismaili communities and institutions around the world. Much of ITREB’s Central Library collection owes a debt to Ismailis in Karachi, Pakistan, and around the world who donated materials including photographs as well as the library’s role in actively obtaining and safeguarding those materials.
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Cover page of the Kathiawadana Ismaili Ilkabadhara’o, Ismaili Census of Kathiawar published by Ismail Tarmahmad Madhani, Honorary Secretary of the Imami Ismaili Kathiawar Supreme Council Rajkot, 1952.
The Importance of Local Libraries
Since the establishment of The Institute of Ismaili Studies in London in 1977, a central repository of the community has been under development and many familial, local, institutional and national collections have been kindly donated to the IIS for safekeeping, preservation, digitization with the larger mandate of providing resources for research. However, before that, the guardians of these materials were often personal collectors, families and smaller institutions such as The Ismaili Society and Ismailia Associations, the predecessors of the now-ITREBs as well as local Jamatkhana libraries. In fact, it was because of these collections, not necessarily large-scale libraries, that scholars such as Wladimir Ivanow, Husayn Hamdani, Asaf Fyzee, Jawad Muscati and many now celebrated Nizari Ismaili authors, scholars, khalifas and waezeen of current and previous generations were able to make breakthroughs in their understanding of the Ismaili past and had source materials for their research.
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The cover page of the Constitution of the Ismailia Association of West Pakistan from 1950.
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The opening page of the Constitution of the Ismaili Association of West Pakistan from 1950 outlining the system, structure, and rules that were to be abided by for members of the Ismailia Association of West Pakistan (in contrast to the jurisdiction of East Pakistan, which eventually became Bangladesh).
The importance of these regional libraries, especially for local researchers, cannot be underestimated. Throughout my travels over the past 25 years to areas where Ismailis live or once lived, its has often been the works preserved in individual homes, in smaller institutional collections and in local and regional Jamatkhana libraries that have provided some of the most unique documents and witnesses to history; and it is through them that have come the greatest insights and breakthroughs. Large institutional collections such as those of national libraries or of learned societies have become more accessible as they digitize their collections, but it is our debt to local institutions that cannot be underestimated.
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Cover of the Souvenir of Mawlana Hazar Imam’s Takht Nashini (accession ceremony to the office of Imamat) in Bombay in 1958.
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Mawlana Hazar Imam at a meeting with the leadership of Mindanao University and Kalimul Islam Colleges, Philippines during his visit in 1963. The information on the back of the photo reads: “Kamilul Islam Colleges Convocation Function in Honour of H.R.H. Prince Karim Aga Khan. The Aga Khan is seen sitting in the Philippine Native style flanked by Dr. Antonio Isidro, President of Mindanao State University on his right and Honourable Ahmed Domocao Alanto President of Colleges on his left. In the picture also are seen Mr. Amirali Fancy on his extreme left (back to camera) and Captain Amirali Currim second from the right, both wearing Philippine caps, who accompanied H.R.H on Philippine tour as his ministers”.
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Local institutions, including Jamatkhanas, throughout the world have often preserved innumerable documents, manuscripts, published works, photographs and even newspaper cuttings which shed light on one of the least understood and most complex periods of Ismaili history — the last few hundred years. As Jamats in local environments fell under the dominion of various empires and rulers, and later national governments, local histories become increasingly important for understanding how Ismaili communities have come to be where they are today.
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A page from The Ismaili magazine, March 3rd, 1932 edition showing a photograph of the newly raised “My Flag” at Porbander Jamatkhana.
Furthermore, since the early 1980s as part of the global processes of standardization and institutionalization, the focus of important publications such as local Ismaili magazines have shifted the majority of their spotlights to the Imam, his family and the work of Imamat institutions where previously the magazines also included much more detail, output on the production and development of Ismaili communities through the lens of the local and told from the ground-up. While there has been many things gained in the centralization of the Ismaili magazines, one of the most notable losses has been the capturing of stories of the ground realities, literary output, reflections of individual Ismailis and the vibrancy and details of the local development of Ismaili communities.
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The cover of a text on religious ceremonies by Mukhi Laljibhai Devraj published by a Sindhi press in Mumbai in 1921.
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Address of Welcome offered to Mawlana Shah Karim Hazar Imam, His Highness the Aga Khan, on the occasion of his first visit to the Gilgit Agency in October 1960.
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Mawlana Hazar Imam, His Highness the Aga Khan, addressing leaders of the global Jamat in the presence of his family on July 11, 1982, the occasion of his Silver Jubilee as the 49th Imam of the Ismaili Muslims.
I wrote this short piece with the hopes that it would be an homage or memorial of sorts to the Central ITREB Library Pakistan and to encourage families and small institutions to safeguard their collections for the benefit of the community in the service of documenting its past. We must also remember that just as important, however, is to preserve the present for future generations.
Date posted: November 11, 2023. Last updated: November 13, 2023 (see editor’s note at top of page).
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About the author: Rizwan Mawani has a background in Anthropology and Religious Studies and is the author of Beyond the Mosque: Diverse Places of Muslim Worship (I. B. Tauris in association with The Institute of Ismaili Studies, 2019). Rizwan has written for a wide variety of audiences and his work has appeared in academic publications, encyclopedias as well as the Wall Street Journal and The Huffington Post. Rizwan was previously Website Content Editor and Research Coordinator in the Department of Constituency Studies at The Institute of Ismaili Studies. His current research focuses on the past two centuries of global Ismaili history with a focus on the Jamatkhana and its development during that period.
