Simerg: An independent platform focusing on Islam and Muslims in general, with a particular reference to the Aga Khan and the Shia Imami Ismaili Muslims and related traditions through literary readings, photo essays and artistic expressions
There were many cherishable and memorable moments on Wednesday, September 21, 2016, at Koerner Hall in Toronto when the inaugural Adrienne Clarkson Prize for Global Citizenship was presented to Mawlana Hazar Imam, Highness the Aga Khan, the 49th Hereditary Imam of the Ismaili Muslims and the direct descendant of the Prophet Muhammad (may peace be upon him and his progeny).
World-renowned vocalist and songwriter Rufus Wainwright welcomed the audience with a beautiful rendition of Leonard Cohen’s song Hallelujah. Rufus reminded us that September 21 also marked Cohen’s birthday — his 82nd (Cohen passed away 6 weeks later, on November 7). A video of Prime Minister Justin Trudeau’s congratulatory message to His Highness Aga Khan received big applause from the packed auditorium hall, as did the presentation of the unique award to His Highness by Madame Clarkson. This was followed by her welcome speech and the 49th Ismaili Imam’s words of wisdom.
But of all the absorbing moments that the event offered, there was one defining moment at the end of the Aga Khan’s speech that I took to heart. What strengths should we have to be a good global citizen? The Aga Khan shortlisted the following:
A vital sense of balance;
An abundant capacity for compromise;
More than a little sense of patience;
An appropriate degree of humility;
A good measure of forgiveness; and
A genuine welcoming of human difference
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More than 300 million people worldwide celebrated the significant occasion of Navroz — a New Day, a New Year — on March 21st, symbolizing a fresh start in their lives. Concurrently, a much larger number of Muslims — almost 2 billion — are observing the month of Ramadhan, with the Laylat al-Qadr, the night of the revelation of the Qur’an, considered the holiest night in the month or year, to be observed from 3rd week of the month (on odd days). Ismaili Muslims will mark it on the 21st (April 1 in 2024). Eid ul-Fitr will follow that at the end of the month of Ramadhan (April 10). More than 2 billion Christians will celebrate Easter between March 29 and April 1.
These are not just mere dates on the calendar but opportunities for us to reflect on ourselves and strive for self-improvement in every aspect of our lives, bettering our minds and hearts and lifting our spirits. Let’s embrace His Highness and Aga Khan’s six pieces of advice mentioned during his speech when he was honoured with the Global Citizenship Award. They will serve us well and make our lives more meaningful.
Date posted: March 20, 2024. Last updated: March 23, 2024.
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Note: A version of this post appears on our sister website, Barakah, which is dedicated to His Highness the Aga Khan.
The author has adapted this article from the March 1982 issue of Al-Misbah Magazine, published by the Ismailia Association for the UK. The original article, which was under the title Navroz, has been edited and improved for clarity and includes additional material.
Navroz, meaning New Day or New Year, marks the start of the Persian spring festival. It occurs on or around March 21 of the March equinox. The United Nations has designated March 21 as the International Day of Nowruz annually (the Secretary General’s 2024 message can be read HERE.)
It is an occasion of great rejoicing among people in Iran, many parts of the Middle East, Central and South Asia, and the Shi’a communities worldwide. Besides being New Year’s Day, it is also celebrated as the Festival of Spring because it is at this period that winter makes its exit for the colourful spring season.
Navroz holds a significant place in history, dating back some 2,500 years to the reign of King Jamshed. Despite a temporary halt after the rise of Islam in Iran, it was reintroduced by the Abbasid Caliph Mansoor in 770 AC (153 AH, or Hijri). Since then, Navroz has been a cherished national occasion and custom, celebrated with zeal by more than 300 million people worldwide.
In Fatimid Egypt, the state ruled by Ismaili Imams, the Spring Festival was a national celebration during the reign of the first eight Fatimid Imams/Caliphs from 969 to 1094 AC (358 to 487 AH). Although the Fatimid Imams ruled over Egypt, this festival was not exclusively Ismaili because the Ismailis, even at that time, were a minority group in the Caliphate.
The actual celebration of Navroz among the Ismailis could be said to have started in Iran during the Alamut Period of Ismaili history. Ismailis living in Alamut were farmers; hence, in the spring season, they would look forward to preparing their farms for a good harvest.
The glorious transformation of nature at the time of Navroz, the start of the spring season, reminds us of Allah’s creative power and the bounties He continually showers on us. The arrival of spring, with its sprouting seedlings, blossoming buds, vibrant colours, and rushing waters, is a vivid reminder of our true inner essence.
Like these elements of nature, we, too, have the potential to bloom and grow under the nurturing care and warmth of Imam-of-the-Time. The Preamble of the Ismaili Constitution proclaims that the Imam’s ta‘lim (guidance/teaching) lights the each follower’s path to spiritual enlightenment and vision.
Born as Ismailis, with the recognition of the Imam, this life is the spring season of our souls. The Divine Noor shines brightly over our souls. We must cleanse ourselves of unrighteousness and cultivate an original, spontaneous, and permanent relationship with the Noor (Light) of Imamat so that every breath and activity of our life becomes the worship of the Merciful. The festival of Navroz should result in a spiritual rebirth for each of us and inspire greater love for our Imam.
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Navroz is an auspicious time to initiate self-improvement because nature, so to speak, is turning a new page in the book of life. It is a time to review our lives and determine necessary improvements. In a detached, objective way, we should analyze our positive and negative traits and then resolve to change bad habits into good ones.
Our covenant with Mawlana Hazar Imam is a promise we have given him to endeavour to achieve a proper balance between our material and spiritual lives. When choosing our resolution, one idea should always loom before the rest: ask ourselves, “What do we want from life, and what will earn Mawlana Hazar Imam’s divine pleasure?” A straightforward answer to this question should be: “To govern our lives by his deep desire for us to live within the Islamic concepts of unity, justice, tolerance, goodwill, generosity and the regularity by which we practice our faith.”
Mowlana Hazar Imam’s message spells out the meaning and significance of this auspicious day for us. He says: “I say to you all on Navroz, ‘Navroz Mubarak,’ and I want you, at the beginning of this New Year, to try to think a bit ahead in your future. Each Navroz, say to yourselves, ‘Have we done our work?’ If you have, then I will be very happy indeed. I say Idd Mubarak to all of you and give you most affectionate blessings.” — Rangoon, Burma, March 21, 1960.
By steeping our consciousness in love for the Imam-of-the-Time and wisely directing our activities, we shall make our lives one unending act of worship. Therefore, let this Navroz be a New Day on the path of spiritual glory, material well-being, and progress. Let each New Day be a Navroz to strengthen our spiritual bonds with Imam-e-Zaman, reminding us that his blessings are always with us.
We conclude with our beloved Imam’s final words spoken in Rangoon: “On this day of Navroz, I say to each and every one of you, Idd Mubarak, and I pray that in this New Year, your worldly and spiritual happiness should progress tenfold and that this will be the case every year.” — Rangoon, Burma, March 21, 1960.
Date posted: March 18, 2024. Last updated: March 20, 2024 (inserted link to UN Secretary General’s 2024 Nowruz message in 1st paragraph).
Abstract: The auspicious occasion of Navroz generates immense happiness and makes our hearts jump with joy as we receive blessings from Mawlana Hazar Imam together with roji and Ab-e-Shifa and recite the traditionally Ginan Navroz na din Sohamna. This post includes two beautiful recitations of the Ginan by Shamshudin Bandali Haji (full Ginan) and Mumtaz Bhulji (selected verses) followed by an explanation by Sadruddin Hassam. In the Ginan, Sayyid Fatehali Shah relates the combined experience of the zahiri deedar (exoteric or physical glimpse or meeting) that he was granted by the 45th Ismaili Imam, Shah Khalilullah (peace be on him), and the inner joy of contentment and ecstasy that he experienced with the bestowal of Noorani (spiritual or esoteric) grace.
Navroz Ginan recitation by Shamshu Bandali Haji
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Navroz Ginan recitation of selected verses by Mumtaz Bhulji
An attempt is made in this article to give an interpretation of the devotional Ginan Navroz na din Sohamna, which is recited by Ismaili Jamats in many parts of the world on the occasion of the celebration of the Persian New Year which falls on March 21st. In this ginan the composer, Sayyid Fatehali Shah, relates the combined experience of the zahiri deedar (exoteric or physical glimpse or meeting) that he was granted by the 45th Ismaili Imam, Shah Khalilullah (peace be on him), and the inner joy of contentment and ecstasy that he experienced with the bestowal of Noorani (spiritual or esoteric) grace. At the same time, he gently persuades the mu’min (a believer) to always strive for esoteric understanding as well as to develop a lasting spiritual relationship with the Imam of the Time. It may be noted that in Shia Imami Ismaili theology each Imam is the bearer of the same Divine Light (Noor). The Divine Institution of Imamat has its origins in the first Shia Imam, Hazrat Ali (peace be on him), who was declared as the successor to Prophet Muhammad (may peace be upon him) at the famous historical event at Ghadir-e-Khumm.
As the composer has to narrate the exoteric experience as well as the ineffable esoteric relationship, the ginanic diction that he uses has to resort to the traditional and familiar imagery and symbolic expressions in order to convey his message. The words, the imagery and the symbolic expressions, however, blend beautifully in this ginan. This beauty, unfortunately, cannot be recreated in this prosaic interpretation. Nor can we go into the prosody of the ginan.
In this reading we shall first address a common held misunderstanding about the identity of the composer. We shall then make an attempt to describe the exoteric experience of the composer’s meeting with the Imam, as so wonderfully narrated in the ginan, and finally we shall examine and interpret some of the key words and expressions to convey the ineffable spiritual experience as well as the composer’s gentle persuasion to the mu’mins. One hopes that this brief reading will heighten the reader’s appreciation and understanding of this ginan.
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A clarification about the composer and the period of composition
The composition of this ginan is sometimes wrongly attributed to Pir Shams al-Din who lived more than four centuries before the actual composer of this ginan, Sayyid Fatehali Shah. This mistake may have arisen because of the pen-name he has used in the second line of the last verse which reads:
Bhane Shamsi tamme sambhro rookhi.
It was a normal practice for the composer to mention his own name in the concluding verses of the ginan. But Shamsi here does not refer to Pir Shams al-Din – rather it was the pen-name of Sayyid Fatehali Shah.
He, like a number of other Sayyids, who did the work of da’wa (propagation and teaching) in India, may have been a descendant of Pir Hassan Kabirdin. Sayyid Fatehali Shah himself preached among the communities in Sind. He eventually died there and was buried near Jerruk which is south of Hyderabad in Pakistan.
The first two lines in verse seven give us the clues as to the period when this ginan was composed as well as validate the real name of the composer. These lines read:
Eji gaddh Chakwa ne kille Shah Khalilullah ramme Tiyaan Fatehali ne mayya karine bolaawiyya
Shah Khalilullah here refers to the forty-fifth Ismaili Imam, whose Imamat was from 1780 to 1817 A.C. He lived in Iran in the town of Mahallat, which is located approximately 362 kilometers from Tehran. The town is situated on the slope of a mountain. Mahallat is also amongst the most ancient residential areas in Iran and was an important base of the Ismailis; hence the many references to the 46th and 47th Imams (Aga Khan I and II) as Aga Khan Mahallati. Sayyids and murids of the Imam from various parts used to come to Mahallat to pay their respects. This ginan is therefore fairly recent, having been composed either towards the end of eighteenth century or early in the nineteenth century.
It appears that like many other murids, Sayyid Fatehali Shah travelled from Sind to Iran to meet Hazrat Imam Shah Khalilullah.
On arriving in Mahallat on the day of Navroz, he learns that the Imam has gone to the woods on a hunting expedition. The Sayyid naturally feels disappointed that having come all the way, he did not have the opportunity for the deedar. This feeling of sadness is lamented in the first stanza of the ginan. Despite this, there is an undercurrent of inner hope at the prospect of having the deedar by the mercy of the Imam.
The pangs of separation from the beloved and the yearning for reunion are a recurrent theme in Ismaili ginans and also in Sufi mystical poetry. In this ginan, there is the lament of this separation, but in keeping with the traditional ginanic function, there is also gentle persuasion and hope of spiritual union.
We shall now examine how Sayyid Fatehali Shah relates his zaheri deedar of the Imam and how this blends with his esoteric experience.
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The meeting with the Imam of the Time in the woods and at the fort
In the following four verses (1, 2, 3 and 7), Sayyid Shamsi relates his quest for the Master which leads to his meeting with Imam Shah Khalilullah. The meetings (deedar) fulfilled his intense yearning.
Transliteration:
Eji Navroz na din sohamna, Shah Ali Qayam shikaar ramwa vann gaya, Sevak na mann thaya oodassi, Praan Ali charne rahiya…..1
Interpretive Translation and Explanation
On a beautiful day of Navroz, Imam-e-Zaman had gone to the woods to hunt. (I) His murid (disciple) became sad at heart (for missing my Master), as my soul was yearning to be at the feet of the Imam. (An expression of respect and – obedience to the Imam)….1
Navruz (Navroz – Gujrati variation) is a Persian word meaning ‘New Year’s Day’ (twenty-first March). This is the first day of spring, hence the day is beautiful (sohamna). Shah Ali Qayam refers to Imam-e-Zaman (Imam of the Time) because Noor-e-Imama is everpresent (qayam). Shikaar ramwa gaya means ‘went hunting’ and vann means ‘woods.’ Sevak is ‘one who is ready to serve or obey,’ in this case a ‘disciple’ or a ‘murid.’ Praan means ‘inner life’ or ‘soul.’
VERSE 2
Transliteration
Eji Shah Qayam preete jo chint baandhi Nar ne preete amme vann gaya Eva vann sohamna Nar Qayam ditha, Dela dai devanta rahiya …..2
Interpretive Translation and Explanation
Impatient because of my ardent and deep loving desire to meet the Imam, I also went into the woods, which in the presence of the Imam unfolded like heavenly gates looking angelically beautiful….2
The expression preete jo chint baandhi literally means ‘with love when (one) focuses on the remembrance (dhikr).’ Dela dai devanta rahiya is an idiomatic expression implying ‘the unveiling of angelic (devanta) beauty with the opening of gates (dela).’ When the murid (devotee) searches inwards for the murshid (master), spiritual insight keeps on unveiling the gates with ever-increasing beauty.
VERSE 3
Transliteration
Eji bhalu thayu Saahebe soomat aali, Shah Ali Qayam saathe ramwa amme vann gaya. Anant aasha poori amaari Shah dil bhaave gamya….3
Interpretive Translation and Explanation
It was a blessing that the Master inspired in me the wisdom so that I went into the woods. My intense yearning was fulfilled because true bliss had blossomed in my heart…..3
Saahebe soomat aali means ‘the Master inspired in me the wisdom.’ Anant asha poori amaari means ‘my intense yearning (for deedar, both zahiri and batini) was fulfilled.’
VERSE 7
Transliteration
Eji gaddh Chakwa ne kille Shah Khalilullah ramme, Tiyaan Fatehaline mayya kari ne bolaawiya, Anant aasha poori amaari Neet Ali Noore oothiya….7
Interpretive Translation and Explanation
Shah Khalilullah, pleasantly relaxing at the fortress in Chakwa, graciously summoned me (Fatehali) in his presence; then with the constant overflowing of His Noor, fulfilled my many ardent wishes (for spiritual growth)….7
The expression Neet Ali Noore oothiya implies ‘the mystical experience of the overflowing of the Noorani Deedar of Ali (The Imam Eternal) which was granted (to him).’
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The inner search and experience
In the remaining four verses (4, 5, 6 and 8 ) of the ginan, Sayyid Shamsi, touches upon his own inner yearnings and gently persuades the listener to seek out the spiritual vision through the love and grace of the spiritual lord.
VERSE 4
Transliteration
Eji hette Alisu hirakh baandho, Avichal ranga Sahebse girahiya, Evi chint baandhi Nar Qayam saathe, Sat bhandaar motiye bhariya….4
Interpretive Translation and Explanation
Be joyfully bound in the love of Ali And attain the unfading spiritual color (the state of bliss) from the Master; When my mind was bound to the Ever-Living Lord in contemplation Reality adorned (the Soul) with priceless treasure of (Noorani) pearls….4
Avichal ranga Sahebse girahiya means ‘the permanent state of bliss from the Lord’ and refers to the nafs-i-mutmainna or ‘the contented self’ (Holy Qur’an, 89:27). It is a state of mind which is serene because the self has understood the Reality. The verse of the Holy Qur’an reads: But ah! thou soul at peace! (translated M. Pickthall).
VERSE 5
Transliteration
Eji amme Saheb saathe sahel kidha, Riddh siddhaj paamiya, Ek mann ginan je saambhre Aa jeev tena odhariya….5
Interpretive Translation and Explanation
I (Fatehali) relished the spiritual journey with the Master (the Imam), and (as a result) I was blessed with spiritual elevation and gnosis (spiritual insight). He who listens to the Ginans attentively (and strives for the contemplative knowledge), his soul finds the path to salvation….5
Here the Sayyid implies that a mu’min should strive for the batini deedar (spiritual reality of the Imam). One may achieve this with the blessing of the Imam.
VERSE 6
Transliteration
Eji jeev jiyaare joogat paame, Praan popey ramm rahiya, Agar chandan prem rasiya, Hette hans sarowar zeeliya…..6
Interpretive Translation and Explanation
When the self understands reality, the soul blends beautifully like a flower and experiences musk and sandalwood-like fragrance. The self floats in ecstasy of love as a swan swims in a lake….6
This verse contains symbolic expressions and imagery to convey the ineffable serenity and the inner joy of the fortunate one who has been graced with the the batini (esoteric) experience. The life of such a person becomes beautiful like a flower.
The fragrance of musk (agar) and sandalwood (chandan) symbolizes good behavior of the gifted one through speech and good deeds.
The swan (hans) represents the soul that is pure. Through esoteric and ecstatic experiences it remains liberated and is in abiding love for the beloved.
VERSE 8
Transliteration
Eji bhai re moman tamey bhaave araadho, Bhane Shamsi tamey saambhro rookhi, Saaheb na goon nahi wisaare, Tena praan nahi thashe dookhi….8
Interpretive Translation and Explanation
O momin brothers! With deep affection remember the Lord. Take heed and listen to what Shamsi says: “They who do not forget the batin of the Imam (realizable through Imam’s grace), their souls will never ever be miserable or unhappy”…..8
Sayyid Shamsi gently reminds his momin brothers (rookhi) always to remember the Lord with affection. Here, rookhi is probably the intimate form of the word rikhisar which is used in the ginans to refer to mu’min brothers. The word has been used thus to rhyme with the last word of the stanza dookhi (miserable).
The last two lines are to remind us not to forget the batin of the Imam but to strive towards it through regular prayers. Those who carry out these responsibilities with dedication and devotion can never be unhappy whatever the worldly life might impose upon them. Thus the souls of the true mu’mins will always be at peace within themselves, knowing that they are under the protection and guidance of a living manifest Imam.
“Remember the Day when we will summon all human beings with their Imam. …” – The Holy Qur’an 17:71
From the above discourse, we can see why the ginan is appropriate for the occasion of Navroz, which marks the commencement of a new year. The glorious transformation of nature in spring reminds us of the creative power of Allah, who continually showers His bounties for us. Thus, the festival of Navroz should effect a spiritual renewal in each one of us. It should inspire greater love for Imam-e-Zaman as is enjoined upon us by Allah and our beloved Prophet Muhammad (may peace be upon him).
This Navroz ginan by Sayyid Fatehali Shah reminds us of our spiritual obligations for continuous search for enlightenment through the Ta’alim (teachings and guidance) of the Imam of the time.
Date posted: March 19, 2020. Last updated: March 20, 2024 (reformatting.)
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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.
The piece on Navroz included this post has been adapted by Simerg from the original article, “Eji Navroz Na Din Sohamna – An Interpretation,” by Sadrudin K. Hassam, which appeared in Ilm, Volume 9, Number 2, (March 1985).
Inna lillahi wa inna ilayhi raji’un “Surely we belong to God and to Him we return” — Holy Qur’an, 2:156.
“Life is a great and noble calling, not a mean and grovelling thing to be shuffled through as best as we can but a lofty and exalted destiny” — Mawlana Sultan Mahomed Shah, His Highness the Aga Khan III (1877-1957), 48th Imam of the Shia Imami Ismaili Muslims.
It is with deep sadness that I inform readers that Aitmadi Dr. Aziz Rajabali Kurwa of Mumbai, India, London, England, and Calgary, Canada, passed away peacefully in Calgary on Wednesday, March 13, 2024, at the age of 91. Dr. Kurwa’s wife, Aitmadibanoo Shirin Aziz Kurwa (d. December 2016), and his two brothers, Ramzan and Mohammedally, predeceased him.
Surviving Dr. Kurwa are his three children and their respective spouses, six grandchildren, and two great-grandchildren. They are daughter Khadeeja and her husband Steven Emmerson, and their two children, Adam and Daniel; daughter Laila and her husband Rahim Arstall and their two children, Nadia and Karim; and son Dr. Habib Kurwa and his wife Farzana and their two children, Khalil and Hassan. Laila’s daughter Nadia is Dr. Kurwa’s granddaughter, and with her husband Bob, they have two children, Rohan and Remi, making Dr. Kurwa a great-grandfather. Also surviving Dr. Kurwa is his younger brother, Dr. Badru Kurwa, an ophthalmologist in California.
Aitmadi Dr. Aziz Kurwa’s funeral will take place at Calgary’s South Jamatkhana on Saturday, March 16, 2024, at 11 AM. The funeral will be preceded by a dilsoji (condolences) to family members at the same Jamatkhana on Friday, March 15, after the evening ceremonies.
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Dr. Aziz Kurwa was an exceptional and dedicated Ismaili leader who left an indelible mark on the community by pursuing excellence and implementing transformative programs and ideas in the United Kingdom. As someone who, with my late parents Alwaez Jehangir and Alwaeza Malek Merchant, served under Dr. Kurwa’s leadership as the President of the Ismailia Association for the United Kingdom (now known as the Ismaili Tariqah and Religious Education Board or ITREB), I have fond and special memories as I think of him. Still, there is one that was extraordinarily special. It is of the day in London, England, when he presented a framed set of 3 Fatimid coins to Mawlana Hazar Imam, His Highness the Aga Khan, at a student gathering in Olympia Hall during his weeklong visit in September 1979 to the Ismaili Jamat (community). Mawlana Hazar Imam looked at the gift with deep interest and admiration and responded as follows:
“Dr. Kurwa earlier, presented to me some coins from the Fatimid Caliphate. This was a period of great glory and great pride, and I would like to express to all my students my very deep gratitude for the gift that you have offered. It is a link to the past, but it is also an ideal to be achieved, an ideal of strength, an ideal of performance, an ideal of happiness.” (Excerpt from Ilm, Volume 4, Number 3).
Following the presentation, Dr. Kurwa brought the gift to the Ismaili Association’s literature counter for display for the benefit of the Jamat. This first-ever presentation of Fatimid coins to Mawlana Hazar Imam during his 22 years of Imamat from 1957 to 1979 raised the Jamat’s interest in the glory of the Fatimid Empire.
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Aziz Rajabali Kurwa was born in Mumbai on December 1, 1932, and studied there until his medical graduation. He became involved with services to the Ismaili community at a very young age. As a college student, he helped revive a student society under the new name of Ismaili Students Education Society (ISES). The committee then undertook several initiatives, including organizing an arts and crafts exhibition in the city. Prince Aly Khan, who was then visiting Mumbai, very graciously accepted the committee’s invitation to inaugurate the exhibition.
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Dr. Kurwa arrived in England in 1958. With his solid medical background from India, he went on to specialize as a dermatologist, obtaining FRCP(Edinburgh) and FRCP(London). Before Dr. Kurwa relocated to London, where he opened a dermatology clinic in the city’s famous medical district, Harley Street, he pursued his ambition of serving the Ismaili Jamat in Birmingham. He became the Mukhi (leader of the congregation) of the Jamat in 1970 and, together with his counterpart and other members of the Jamat, assisted in settling many Ismailis who arrived in the Midlands area as refugees from Uganda after their 1972 expulsion by Idi Amin.
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When he opened his dermatology practice in London’s Harley Street, Dr. Kurwa continued to set his sights on serving the Ismaili community. He established a Jamatkhana in Purley, Surrey, and in 1979, he was appointed President of the Ismailia Association for the United Kingdom by Mawlana Hazar Imam.
As a visionary leader, he introduced the concept of Baitul Ilm, an Ismaili religious education program for children and youth, which continues to shape the U.K. and other worldwide Ismaili communities. He also championed the distribution of high-quality religious material in cassettes to remote Jamats in the U.K. He created a bilingual religious magazine, Al-Misbah, containing easy-to-follow religious material, stories for children, and readings for the Gujarati-speaking members of the Jamat.
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His support for adult education and the growth of the literature and library portfolios further underscored his commitment to the community. Waezin (sermon) activities grew multifold throughout the U.K. as did children’s activities and participation in the Jamatkhanas. Dr. Kurwa also ensured that missionaries in the U.K. would regularly travel to the widespread European Jamats to support their religious activities and interests. The highly acclaimed Ilm magazine, established in 1975, continued to prosper with increasing circulation in the U.K. and abroad. Such was the magazine’s reputation that in 1980, the magazine’s editor, my dad Jehangir, was invited by the Aga Khan Award for Architecture to attend the first Award Ceremony in Lahore. Sadly, he was unable to go.
After completing his two terms as the President of the Ismaili Association, Mawlana Hazar Imam, in 1986, chose him to be one of the resident governors of the Institute of Ismaili Studies in London, which Dr. Kurwa proudly served until 1995.
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Dr. Kurwa continued relentlessly to participate in other activities within the community. He contributed in creating the Health Care Professional’s Association and reviving the Ismaili Seniors Club. His passion for the Baitul Ilm religious education program led him to organize poetry sessions for Ismaili children and seniors, the success of which led to the Festival of Poetic Expressions as a Golden Jubilee programme. The event was staged in London, Manchester and Germany. He invited Simerg to publish the poems on the website, which we proudly did. Dr. Kurwa also served as a member of the Executive Committee of The Association For The Study Of Ginans, a private initiative.
In his article on Volunteering at the Dawn of Imamat, Dr. Kurwa wrote: “In whatever position in the Jamat, in my heart, I am devoted to voluntary service, and in this article, I am making an effort to recognise that volunteer services have existed since the inception of Islam and Inshallah will continue to flourish in the Jamat as long as Imam-e-Zaman wishes it to be.”
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Dr. Kurwa moved to Calgary, Canada, in 2017 following the demise of his beloved and wonderful wife, Aitmadibanoo Shirin Aziz Kurwa, in December 2016. He cherished the beautiful moments with his loving son, Dr. Habib Kurwa, and his family. I was honoured to visit my former president and to meet him in Jamatkhanas. My wish to see him on Thursday, March 14, 2024, at 3:30 PM never materialized. A day earlier, on March 13, Habib texted me mid-morning, “Ya Ali Madad – Dad passed away this morning.”
Allah most graciously granted Aitmadi Aziz Kurwa a peaceful, happy and healthy life — a life that was filled with service to the Ismaili community, its institutions and the Imam-of-the-Time
He was an extremely rare Ismaili leader who returned to serve the Jamat at the grassroots level in any capacity as long as it enabled him to contribute to the community’s upliftment.
Aitmadi Aziz Rajabali Kurwa was a gallant, humble leader and a devoted murid of Mawlana Hazar Imam. We pray that his soul may rest in eternal peace. Ameen. We further pray that his family may face this immense loss with great courage and fortitude.
Date posted: March 14, 2024. Last updated: March 15, 2024 (reformatting and typos.)
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Who can spend 90 minutes of their precious time when they have to make it back home the same evening hundreds of kilometres away or fly the following day to their destination thousands of miles away? Moreover, they have unfinished sightseeing to complete during the remainder of a glorious afternoon. Two beautiful couples from Syracuse, New York, and Edmonton, Alberta, did precisely that as they devoted precious time and energy to helping me out of a mess I got into on the Bow Valley Parkway. Without their help, my trip to Banff, even with all the beautiful picture-taking I did, would have been in ruins and likely one I would soon wish to forget. Nick, Heather, Scott, and Azli made an act of kindness that I will never forget! READ MY STORY.
Inna lillahi wa inna ilayhi raji’un “Surely we belong to God and to Him we return” — Holy Qur’an, 2:156.
“Life is a great and noble calling, not a mean and grovelling thing to be shuffled through as best as we can but a lofty and exalted destiny” — Mawlana Sultan Mahomed Shah, His Highness the Aga Khan III (1877-1957), 48th Imam of the Shia Imami Ismaili Muslims.
We are deeply sad to record the passing of (Vazirbanoo) Amina Anil Ishani in Nairobi, Kenya, on February 9, 2024, at the age of 77. Her funeral was held on February 13, 2024, in Nairobi, Kenya. Amina is survived by her husband (Vazir) Anil Ishani, her daughters Shaheen Ishani and Karina Govindji, son-in-law Rizwan Govindji and grandchildren Iman, Zahra, Ziyana, Khalil and Zaki.
Amina led a very rich and purposeful life of honorary service to the Ismaili Muslim community in the UK and Kenya. Professionally, she was a Classical Homeopath for 3 decades after completing her studies at the London School of Classical Homeopathy in 1990.
On a personal level, I initially knew of Amina Ishani mainly through her husband Anil, who assumed important leadership roles in the Ismaili Community including as a member of the Board of Governors of the Institute of Ismaili Studies, Chairman of Aga Khan Foundation (UK), Convenor of the Constitution Review Committee, President of the Aga Khan National Council for the UK and Chairman of the Leaders International Forum. All these appointments were made by Mawlana Hazar Imam, His Highness the Aga Khan. For his decades of service to the Ismaili community, he was bestowed with the title of Vazir in 1973.
The magnificent work that Amina Ishani did for the Ismaili community began unfolding for me in 2011 when she connected with me by sending me the full script of a play on the Ismaili intellectual giant Nasir Khusraw, along with a full video of the play entitled “The Ruby Shines On” that had been shown to audiences in Kenya. For me, this was a singularly important contribution to Simerg; it was a moment of special pride to be able to host a finely produced play of an outstanding historical personality such as Nasir Khushaw. Amina generously provided the entire script of the play to be downloaded for others around the world to create their productions in their local areas, if they so chose.
Although her profile revealed the work she had done for Ismaili Institutions, the full extent of her contribution to the UK Ismaili community became known to me when I spent time with my parents in Vancouver. My late parents — Jehangir and Malek Merchant — described Vazirbanoo’s dedication and dynamism in all aspects of her services to the Jamat (community). They had worked hand in hand with Amina for the religious education development of Ismaili children in the UK. For example, before nursery provision in Bait-ul-Ilm’s existed, Amina led a pilot for Nursery Religious education in the UK and she participated in the ongoing teacher development program as well as mentored religious education teachers in the UK. She was also actively engaged in the UK in the formation of Misbah-al-Ilm. In addition to writing the script and producing Nasir Khushraw’s play, “The Ruby Shines On”, she wrote scripts — as well as produced and directed — many other plays including “And Then There Was Light — Light upon Light”, “The Conference of the Birds”, “Keeping a Promise”, “Kingdom of Animals” and “Bilal”. Through these plays, that linked her creativity with spirituality, she was able to touch the hearts of many hundreds of Jamati members who attended these productions. Her plays were performed in Kenya after she moved there in 1997. Also during her time in Nairobi, she provided invaluable support as Anil Ishani took up the role of Resident Representative of the Aga Khan Development Network for Kenya between 1998 – 2007.
Amina, born on January 13, 1947, was daughter of late Ebrahim and Ashraf Patel. She grew up in Mumbai and moved to Nairobi after her marriage to Anil Ishani in 1970. Later during the same year, she moved to the UK. She completed a BA Hons degree in French and Philosophy and her interest in Homeopathy led her to study Classical Homeopathy at the London School of Classical Homeopathy. Amina began practicing as a Classical Homeopathy in 1990 and continued doing so for the next 30 years. She and her husband moved back to Kenya in 1997 where she led homeopathy children’s clinics and became a lecturer of Homeopathic medicine.
Amina’s interests were varied. She studied cooking, beauty therapy, counselling, Spanish, took singing and piano lessons and later learned Bridge (3 levels.) As an educator, she gave engaging talks on the philosophy of Du’a (the Ismaili prayer) in Kenya and Dubai, Indian Cooking and Women’s empowerment. She also created a recipe book during the Covid-19 lockdown that circulated globally. Amina loved to travel, had a deep thirst for learning and knowledge sharing and was an avid wildlife and nature lover.
Amina Ishani leaves behind a legacy of service to the Ismaili community as well as the communities where she resided. Her impact was enormous and we express our gratitude to her for the wonderful and inspirational work that she did during her lifetime.
We convey our deep condolences to Vazir Anil and his family on the passing of their beloved Vazirbanno Amina. We pray that her soul may rest in eternal peace, and that the family faces her loss with courage and fortitude.
Date posted: March 08, 2024.
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We invite you to submit your condolences, memories and tributes to Vazirbanoo Amina Anil Ishani by completing the feedback form below or by clicking on LEAVE A COMMENT. Should you encounter technical issues or difficulties in submitting your comment, please send it via email to mmerchant@simerg.com (subject Amina Ishani).
The Right Honourable Brian Mulroney, who passed away on February 29, 2024, served as Canada’s 18th Prime Minister from September 18, 1984 until June 25, 1993. Expressing sadness at his passing, the current Prime Minister Justin Trudeau said: “Mr. Mulroney loved Canada….and made significant progress on important issues here at home and around the world. He negotiated the Canada-United States Free Trade Agreement and, later, the expanded North American Free Trade Agreement with the United States and Mexico. He worked hard to build bridges between French and English Canada. He was at the forefront of environmental issues, helping secure an air quality agreement with the United States to reduce acid rain, championing the first Canadian Environmental Protection Act, and creating several new national parks. And he exemplified Canadian values, standing up against apartheid in South Africa.”
Mr. Mulroney’s accomplishments will be etched into Canadian history books forever.
But how will a religious community such as the worldwide Ismaili Muslim community remember Mr. Mulroney for generations or centuries to come when it tells its story?
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The answer lies in Prime Minister Brian Mulroney’s opening of the community’s first purpose-built Jamatkhana and Ismaili Centre in North America in Vancouver. The historic event took place on August 23, 1985, in the presence of His Highness the Aga Khan, who is fondly and respectfully addressed by his Ismaili Muslim followers as Mawlana Hazar Imam (Our Lord, the Present Living Imam). The Aga Khan is the 49th Imam in direct succession of Hereditary Imams beginning with Imam Ali, who was designated by the Prophet Muhammad to succeed him to continue his teachings within the Muslim community.
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At the end of his speech on the inauguration of the landmark Jamatkhana the Aga Khan declared, “Mr Prime Minister, it is my privilege to ask you to declare open this building, which symbolises the Ismaili Community’s confidence in its future as an integral part of the nation you lead.”
The Prime Minister unveiled the opening plaque, making it a truly proud and historic moment for Ismailis around the world, and especially those who have made Canada their home.
We have the Ismaili Centre opening day story, including Prime Minister Brian Mulroney’s speech, HERE, along with rare photographs of the Aga Khan with Mr. Mulroney taken at Harrington Lake in 1992.
Simerg’s introduction of “Books by Ismaili Authors” continues with Reeshma Haji’s “All the Russ Without the Fuss”. 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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Simerg’s Interview with Ismaili Author Reeshma Haji
“This is a great book of Indian fusion recipes! You can make dishes with lovely Indian flavors in much less time than the traditional preparation would take. I love that Oatmeal, Shepherd’s Pie and Pizza can take on an Indian flair. There’s something for everyone because breakfast, lunch and dinner are covered. I really enjoy the recipes in this book” — Audrey, Toronto
Simerg: What is behind the naming of the title of the book?
Reeshma Haji: For me, the “russ” or sauce is where the vibrant flavours are. The book aims to help people save time cooking without compromising on flavour. Instead of traditional recipes, my fusion recipes are Khoja (East Indian from Gujarat) dishes with a Western twist or European dishes with a Khoja twist.
Simerg: Why would you want me or my family members to read the book, and what will we all learn from it?
I would like people to learn easy, flavourful recipes, ones that they can make on a weekday or special occasion. Home cooking should be fun and uncomplicated. Some of the recipes also include tips on how other family members or friends can help with cooking. Let’s enjoy our food!
Simerg: What inspired you to write the book?
Reeshma: Everyone is busy and people are reluctant to cook at home because of the time and labour involved. Our traditional recipes are delicious but can be time-consuming. For example, fried masala fish and potatoes takes time to prepare. My easier alternative is masala fish pie.
Interview continues below
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Readers’ Feedback
I really enjoy the recipes in this book. I like the easy instructions, the variety of recipes from breakfast ideas to appetizers, entrees, desserts and drinks. I really enjoy the variations and creative takes on some classic recipes. I like how the author uses fresh herbs and nuts to give a dish an extra layer of flavor and texture. I liked every recipe that I tried so far. Love the book! — Alain, Toronto
This is a great book of Indian fusion recipes! You can make dishes with lovely Indian flavors in much less time than the traditional preparation would take. I love that Oatmeal, Shepherd’s Pie and Pizza can take on an Indian flair. There’s something for everyone because breakfast, lunch and dinner are covered. I can’t forget dessert, my favourite part of any meal. The Cake and Sherbet Ice Cream, Kiwi Upside-Down Khushiali Cake and the Mango Ice Cream are a must try. The recipes are simple enough that my 13 year-old daughter has made the Mango Ice Cream and the Kiwi Upside-Down Khushiali Cake on her own several times now — Audrey, Pickering.
Simerg: How can I purchase the book and what are its available formats?
Reeshma: The book is available on Amazon in Canada and also Amazon Worldwide and can be purchased as a paperback or eBook. The eBook version, which is available instantly, is a print replica and can be read in a free app (so a Kindle is not necessary).
Simerg: Which was your first book and how many have you written?
Reeshma: This is my first non-academic published work, but I have a co-edited book, scholarly articles, and book chapters in my field, social psychology. The book is entitled, Understanding Peace and Conflict through Social Identity Theory, and it was co-edited with Shelley McKeown Jones and Neil Ferguson.
Simerg: How long did it take you to write the book — from start to finish and to begin marketing it?
Reeshma: The idea had been simmering in my mind for years. Writing took me about nine months, and recipe development was the most time-consuming. Each recipe was repeatedly tested and modified until I was happy with it. Then it was tested by friends and family members, and further refined.
Simerg: Would you like to offer further information about your book?
Reeshma: This fusion cookbook acknowledges the culture of Khojas who are living in the West. The anecdotes are meant to make the content relatable and fun. The recipes in this compact cookbook can generally be prepared in 30 minutes or less. They involve easy-to-find ingredients available at your local supermarket because not everyone lives near an Indian grocery store. Some of the recipes are Khoja fusion recipes and some involve an Indian twist on a European classic. With 22 easy recipes and many helpful tips and variations, All the Russ cuts out the fuss so that you can savour your food and time.
Date posted: March 1, 2024.
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About the Author
Reeshma Haji, PhD, is a social psychologist who has a passion for food. She has taken cooking classes all over the world, and studied at culinary school in her spare time, earning her Culinary Arts Certificate at George Brown College in Toronto. Reeshma’s research specialty within psychology is intergroup relations of different cultural and religious groups. Having worked for many years as a university professor, she has extensive teaching experience and also runs a time-management and academic coaching business, Thesis Doctor Inc. Her cookbook brings together her varied interests, as she hopes to guide readers through cooking flavourful fusion meals in time-efficient ways. Reeshma has recently started a Facebook group, Ismaili Authors’ Alliance, for published and aspiring authors to support and mentor each other.
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.
At long last, literature counters in Jamatkhanas across Canada have received Dr. Farhad Daftary’s “The Ismaili Imams: A Biographical History” in larger quantities than what was available in 2021-2022 at the height of COVID-19. That inventory sold out quickly, and the new inventory has reached several Jamatkhanas around the country. We request families to visit the literature counters at their respective Jamatkhanas before the book is sold out. Simerg has collaborated with the Ismaili Tariqah and Religious Education Board (ITREB) for Canada to facilitate the sale and distribution of the The Ismaili Imams by mail to Ismailis in Canada who live remotely or who do not have easy access to Jamatkhana literature counters. The book will be sold at the same price as at literature counters, but postage, packing and shipping costs will be added.
How to Purchase The Ismaili Imams: A Biographical History from Simerg
Ismaili individuals and families who live remotely or who do not have access to the book at their own Jamatkhana literature counters are advised to order Ismaili Imams through Simerg’s offer before the book is completely sold out.
The book will be sold at the same price as at Ismaili Jamatkhana literature counters across Canada. However, postage, package and handling charges of C$25.00 will be added to the book’s COST PRICE of C$23.00, for a total price of C$48.00. Note that each shipment will be sent via Canada Post’s expedited parcel post. A tracking number will be provided to track the shipment.
To inquire if the book is still available, and to order/reserve the book, please write to Malik Merchant of Simerg, Barakah and Simergphotos at mmerchant@simerg.com. Please provide your full name, phone number and address where you can be reached. Simerg will contact you within 24 hours to verify your address and provide you with payment information. Please note that payments will only be accepted via Interac E-transfer or by cheque. The book will be shipped out within 24 hours upon receipt of the payment.
Each individual/family will be able to order a maximum of 2 copies, as Simerg’s stock is limited.
Simerg is pleased to present a selection of artwork by Shafina Jaffer, whose painting entitled Take Me Away was projected onto the facade of Windsor Castle at the Coronation Concert held outside Windsor Castle on May 7, 2023, in celebration of the coronation of King Charles III and Queen Camilla. We sincerely thank Aniza Meghani of London, England, for introducing us to Shafina and her magnificent artwork. The following profile of Shafina is based on the material that was submitted by her for this post. We have learned that the artist is hosting a special art session on Friday, February 23, 2024, at the Upanga Jamatkhana Social Hall in Dar es Salaam, Tanzania, to set the tone for the Aga Khan Youth and Sports Board’s special Navroz Art Fiesta.
Shafina Jaffer is an Ismaili spiritual contemporary artist born in Dar es Salaam, Tanzania, and raised in Karachi and Dubai. She received her education in the UK, graduating from the prestigious Royal College of Art in Fine Art.
In 2023, her painting was selected for the Coronation Concert of Their Majesties King Charles and Queen Camilla as a backdrop for the Romeo & Juliet play performance. She was invited to attend the event as a VIP guest, witnessing her work titled Take Me Away projected onto the facade of Windsor Castle and witnessed live by millions of people across the world.
Shafina has exhibited in many art shows internationally and the world-renowned galleries of Saatchi Gallery in London, Zeitz Mocca in Cape Town, the Venice Biennale and London Art Fair. Most recently, she was invited to exhibit at the National Gallery in Dar es Salaam, Tanzania, representing the Ismaili community on the 75th Anniversary of the Indian Republic Day to celebrate the Indian-Tanzanian shared history of culture. Her painting, The Temptation (see below), painted on tree bark, with natural mineral pigments received praise from the Minister of Tourism and the Indian High Commission.
Please click on images for enlargements
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Shafina’s art is unique, for she is the first one to create a genre of art where Indian and African art synthesize to deliver a unique visual dance that combines Indian traditions of miniature painting with African natural mediums and design. She also creates large installations using recycled plastic bottles to draw attention to plastic waste, recycling, and environmental mindfulness. These have been featured extensively in the media and news in Tanzania.
Shafina navigates the realm of abstract art, seamlessly weaving together elements of religion, spirituality, natural mediums, ontology, and a profound exploration of the divine to convey a powerful message of heightened morality, spiritual awareness, and the meaning of life. Her artistic journey is a tapestry of inspiration drawn from her multicultural background, where the interplay of diverse influences shapes her unique artistic identity.
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Born into a family that celebrated both Eastern and Western traditions, Shafina was exposed to a rich tapestry of beliefs and practices, laying the foundation for her transcendent art. At the core of her work is exploring abstract art as a vehicle for expressing the ineffable and transcendent aspects of human existence. Her canvases are vibrant playgrounds of colour, form, and texture, inviting viewers into a world where the boundaries of conventional representation dissolve, leaving room for interpretation and personal introspection.
Religion and spirituality are recurring themes in her art, reflecting her deep exploration of faith and the human connection to the divine. Through her abstract interpretations, she delves into the universal quest for meaning and purpose, exploring the intersection of different religious traditions and spiritual philosophies. Her works serve as visual meditations, encouraging viewers to contemplate the shared threads that bind humanity’s spiritual journey.
Natural mediums play a pivotal role in her artistic process. She embraces the inherent beauty and symbolism found in organic materials, utilising them to create textures that evoke a connection to the natural world. Bark, leaves, and earthy pigments become integral elements in her compositions, fostering a harmonious relationship between the earthly and the divine. This intentional use of natural mediums adds depth to her works, serving as a metaphor for the interconnectedness of all life.
Ontology, the study of being and existence, becomes a philosophical undercurrent in her art. Her abstract expressions delve into questions of existence, identity, and the nature of reality. Through the interplay of forms and colours, she invites viewers to search within themselves for the profundity of life. Each brushstroke becomes a philosophical inquiry, prompting introspection on the profound questions that define the human experience.
God, in its various manifestations and interpretations across cultures, becomes a central motif in her art. Her abstract compositions serve as visual prayers, transcending the boundaries of religious dogma and inviting viewers to connect with a higher consciousness. Her art becomes a vessel for the divine, a bridge between the earthly and the spiritual, fostering a sense of reverence and awe.
In essence, Shafina Jaffer’s art is a testament to the transformative power of creativity and spirituality. Her abstract expressions serve as a catalyst for introspection, inviting viewers to embark on a journey of self-discovery and heightened moral awareness. Through the marriage of abstract art, religion, spirituality, natural mediums, ontology, and a profound exploration of the divine, she offers a visual sanctuary where the meaning of life unfolds in every brushstroke and colour palette.
Date posted: February 19, 2024.
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