Tag Archives: Ismaili

In light of Jamatkhana closures due to Covid-19, let us pray for Mushkil Asan during week of Satada, which would have been observed in Canada from April 3, and beyond

2 April 2020

11 Comments

By MALIK MERCHANT
(Publisher-Editor Simerg, Barakah, and Simergphotos)

[NOTE FROM WRITER: I wish to clarify at the outset that I am not suggesting that we should be establishing Satadas in our own homes while the Jamatkhanas are closed. COVID-19 has impacted the religious and spiritual lives of hundreds of millions of people around the world, who cannot attend their beautiful and inspiring houses of worship and prayers. Ismailis are also affected due to Jamatkhana closures. However, we can perform our obligatory prayers in our homes individually and with family members who are not in isolation. In this post, we suggest (1) extra prayers we may offer for our comfort, courage and happiness, (2) References to Farmans and Mawlana Hazar Imam’s Talikas that we can read, and (3) Ginans we can listen to from outstanding resources that we have at our disposal such as Ginan Central at the University of Saskatchewan. NOTE: According to the Ismaili calendar the Satada would have begun in Jamatkhanas on April 3. However what is suggested in the post is applicable for all times, and not limited to the prayers performed only during Satadas. Hopefully the Satada that we must all unfortunately miss due to Covid-19 will be established when Jamatkhanas are re-opened after the pandemic is over.]

Thousands of Ismaili families across Canada are receiving phone calls from their respective Jamatkhana leadership including Mukhi/Mukhiani and Kamadia/Kamadiani inquiring about our well-being at this time of the Covid-19 pandemic. Their concern has deeply touched our hearts, and we sincerely thank them for the time they are taking to speak to us, and to patiently listen to our experiences, needs and challenges. They are playing their leadership roles, as representatives of Mawlana Hazar Imam, with an immense amount of affection and love, which we can feel in their voices.

In an inspiring prayer filled phone call yesterday from the Ottawa Jamatkhana Kamadiani, I was informed that according to the 2020 religious festivals calendar, the weeklong Jamati Satada (communal congregational special prayers for 7 continuous days) in Canada would have commenced from Friday, April 3.

Jamati Satada are held twice a year across many parts of the Ismaili world (there are also individual Satadas which, in serious personal cases, can be held at any time of the year at the request of individuals seeking special prayers for members of their families).

During the seven days of Jamati Satada, tens of thousands of Ismailis, young and old alike, gather in Jamatkhanas around the world for special prayers and heartful supplications for protection from difficulties (or Mushkil Asan). The special prayers are not exclusively for Ismailis. They include supplications for the world at large. In addition to 2 Jamati Satadas in a year, special Jamati Satadas can be instituted in exceptional or extraordinary circumstances, such as major natural or man-made calamities.

With the Satada in Canada earmarked to start on Friday, April 3, we have provided for our readers an outline of prayers that may be offered in our homes or individual spaces. The summary reflects the Satada practice that would be normally conducted in the Jamatkhanas, with minor differences. One point to note is that different countries may have their own starting dates for the Satada. The important thing to remember, however, is that it is a continuous 7-day observation.

SUGGESTED PRAYERS FOR “PROTECTION FROM DIFFICULTIES”

Ismaili Centre Toronto Prayer Hall or Jamatkhana dome. Simerg Photo.
The Toronto Ismaili Centre with its magnificent Jamatkhana prayer hall dome. Ismailis await its opening once the city of Toronto has declared victory over Covid-19, and allows large gatherings to take place. Photo: Malik Merchant/Simerg.

1. Recite the two evening Du’a. Remember that in the Du’a, we recite Surah Al-Fatihah (opening of 1st part of Du’a) and Surah Al-Ikhlas (opening of 6th part), both of which are considered to be among the greatest Surahs in the Holy Qur’an. In our beautiful Du’a, we also utter phrases that call for Allah’s mercy and support as well as help and strength from the Imam of the Time, Mawlana Shah Karim al Hussaini Aga Khan.

2. Recite the Satada Tasbih of Ya Ali to Rahem Kar, Ya Ali to Fazal Kar, meaning “O Ali be Merciful, O Lord [Ali] be gracious.”

3. Recite or play recordings of pertinent Ginans and Qasidas of supplication; one such Ginan sung by the Late Shamshudin Bandali Haji, with a link to its English transliteration and translation, is provided below.

4. Read the recent Talika Mubarak and message from Mawlana Hazar Imam.

5. Also, read Farmans from the recently printed Farman Mubarak books authorized by Mawlana Hazar Imam.

6. After 2nd Du’a, partake in Ab-e-Shifa (water of healing) if you have it with you.

Also, during the Coronavirus crisis, and also at other times when times are good:

7. Ask and motivate children and youth to learn and memorize the meaning of the Du’a. Seriously, consider this as one of the most important building block of our faith, and treat it as one of the most important missions that you have. When Mawlana Hazar Imam blessed my late dad Jehangir Merchant with a few precious minutes of his time in Lourenço Marques (now Maputo), one of the first questions he put to him was whether children were being taught the meaning of the Du’a.

8. Make faith part of our daily life. Even if it be for a moment or a few seconds, say Ya Allah, Ya Muhammad or Ya Ali, or call on the names of our Imams, keeping in mind that all hereditary Imams from Hazrat Ali are bearers of the same Noor.

9. Recite the Salwat Allahumm-a Sall-i ‘Ala Muhammad-in Wa Al-i Muhammad, meaning “O, Allah shower thy choicest blessings upon Muhammad and the progeny of Muhammad.” This tasbih is recited on Chandraat.

10. Recite the tasbih of Bibi Fatimah. They are Allahu Akhbar meaning God is Great, Subhanallah meaning Glory be to God, and Alhamdulillah meaning All praise is due to Allah. According to Islamic tradition, the Prophet Muhammad (S.A.S.) had recommended the tasbih to his beloved daughter Bibi Fatimah (A.S.), and hence its name. It is recited on Chandraat, along with the Salwaat.

11. Seek forgiveness by reciting Astaghafirullahi Rabbi Wa Atubu Ilayhi meaning “Verily, I seek the forgiveness of Allah, who is my Lord and Sustainer, and I turn to Him in repentance.” It is recited when prayers are offered for deceased souls.

12. If you are really fearful of what is going on around you, say the Nade Ali a few times for hope, courage and strength.

Nade Ali, Nade Ali, Nade Ali
 Nade Aliyyan mazhar al-ajaib
 Tajidahu awnan lakafin-nawaib
 Kullu hammin wa ghammin
 sayanj-i Ali Bi wilayatika,
Ya Ali! Ya Ali! Ya Ali!

MEANING

Call Ali call Ali call Ali,
the manifestation of marvels
He will be your helper in difficulty
Every anxiety and sorrow will end
Through your friendship.
O Ali, O Ali, O Ali.

Recitation of Ginan by (Late) Alwaez Shamshu Bandali Haji

Ginan Aash tamari sree ho by Pir Hasan Kabirdin; recitation by Late Alwaez Shamshudin Bandali Haji. Credit: Ginan Central, University of Saskatchewan.

Please click Ismaili Heritage for an English transliteration with translation.

Date posted: April 2, 2020.
Last updated: April 4, 2020 (editorial note, at top).

______________________

Simerg’s Malik Merchant

Malik Merchant is the founding publisher/editor of Simerg (2009), Barakah (2017) and Simergphotos (2012). A former IT consultant, he now dedicates his time to small family projects and other passionate endeavours such as the publication of this website. He is the eldest son of the Late Alwaez Jehangir Merchant and Alwaeza Maleksultan Merchant, who served Jamati institutions for several decades.

We welcome your feedback. Please complete the form below or click on Leave a comment if the form is not displayed. Comments are published at the discretion of the editor. and may be subject to moderation.

The Da‘i and His Invitation to the Truth

7 July 2019

2 Comments

“The ethics of a Da’i are unimpeachable and he practices what he preaches. The Da’i constantly pursues a better comprehension of universal truth by engaging with knowledgeable people, sharing knowledge with them and also learning from them. In our time, this would mean engaging with contemporary scientific, cultural, and religious understandings produced around the world.”

By KARIM H. KARIM

Many people have heard the position of Da‘i but are unfamiliar with its unique character. Historically, a Da‘i was a member of the Da‘wa, which was a pivotal institution of the Imamat. The word Da‘wa has sometimes been translated as a preaching mission and Da‘i as missionary. However, the precise meaning of Da‘wa is a call or an invitation, and therefore a Da‘i is someone who issues a call or invitation.

What was the nature of the Da‘i’sinvitation? The answer is to be found in the full name of the institution to which he belonged: Da‘wat al-Haqq (Invitation to the Truth). The Holy Qur’an says that “His [God’s] is the Da‘wa of the Truth” (13:14). Da‘is referred to their disciples as People of the Truth (Ahl al-Haqq or Al-Muhiqqin). (It was only in the early 20th century, after the Aga Khan Case of 1866, that the name Ismaili came to be formally adopted in reference to the Imam’s followers.) Da‘is (Pirs and Sayyids) in India, used Indian terminology to call the community Satpanth (Path of Truth).

The Concept of Truth

Truth is the core of the faith and appears repeatedly in its discourses. Imam Mustansir bi’llah II’s book Pandiyat-i Javanmardi declares that “The (real) believer is one who always, permanently, thinks of the Truth, and always intends to act righteously.” One of God’s names is Al-Haqq (the Truth). The third part of the Ismaili Du‘a affirms:

La illaha illallahul malikul haqqul mubin
(There is no deity except God, the Sovereign, the Truth, the Manifest)

La illaha illallahul malikul haqqul yaqin
(There is no deity except God, the Sovereign, the Truth, the Certainty)

Tasbihs in Gujarati ask for “haqiqat-i samaj” (understanding of truth). When delivering sermons, Khoja preachers in the 20th century called their congregations “haqiqat-i momino” (believers of truth) and “haqiqati-dindaro” (followers of the religion of truth). Imam Mustansir bi’llah II and Imam Sultan Mahomed Shah referred to the progression of the believer from shari‘a (“law”) to tariqa (path) to haqiqa (truth) and to ma‘rifa (wisdom; gnosis), as does Bhamar Ghufaa Upar Dekhantaa, a ginan attributed to Sayyid Nur Muhammad Shah.

The truth to which a Da‘i issues his invitation is embedded in the knowledge that the Imam imparts to his followers through a particular mode of instruction (ta‘lim). A hadith (saying) of the Prophet declared: “I am the city of knowledge and Ali is its gateway; so let whoever wants knowledge enter through its gate.”

Hazrat Ali and his designated successors in the lineage of Imamat provide unique access to knowledge about truth. Imams conduct interpretations (ta’wil) of the inner meaning of the Qur’an which they impart to their adherents through ta‘lim. Only the rightfully appointed Imams have this unique ability: “None knoweth its [the Qur’an’s] esoteric interpretationsave Allah and those who are of sound instruction” (Holy Qur’an, 3:7); Shia Muslims believe that the phrase “those who are of sound instruction” refers to the lineage of Imamat.

The concept of truth here is not limited to the practice of truth-telling and being honest, which are important in themselves, but to the deeper truth that is the inner reality of existence. This reality lies behind the illusion that constantly misleads the mind. Imam Sultan Mahomed Shah wrote in his Memoirs that Islam’s “basic principle can only be defined as mono-realism.” The enlightened soul experiences the reality of fundamental truth on which rest all other aspects of faith (such as prayer, devotion, values, and ethics). It is to such ultimate and unique spiritual enlightenment (ma‘rifa, gnosis) that the Da ‘wa offers its invitation. The identity of a Da‘i is integrally related to the essence of eternal truth. He seeks to live the truth. Nasir-i Khusraw, Hujja of Khurasan, referred to the members of the Da‘wa as “Scholars of the Religion of Truth” (ulama-yi din-i haqq). This is a position of profound depth and significance that requires understanding of the process of spiritual advancement as well as knowledge of the material world.

The Da‘wa in History

The pre-Fatimid Da‘wa emerged in the first Period of Concealment (Dawr al-Satr) that began during Imam Ismail’s time. This was a period of great danger because the Abbasid Caliphate was determined to destroy the Imamat and its followers. Therefore, the Imams in this time were in hiding and their identities and locations were known only to their closest followers. Imam Muhammad al-Mahdi brought the Dawr al-Satr to a close when he established the Fatimid state in North Africa. 

It was the Da‘wa that had laid the groundwork for the Imam’s rule. Da‘is functioned largely in secret due to widespread persecution. Their institution, which operated transregionally, had a hierarchical structural model. At the head was the Chief Da‘i (Da‘i al-Du‘at), who was in close touch with the Imam. Under him operated a number of Hujjas (Proofs), the leaders of the Da‘wa in specific regions. Each Hujja supervised several Da‘is, who in turn had assistants called Ma’dhuns. Ordinary members of the community whom Da‘is taught were Mustajibs. Whereas this was an ideal model of the organization, the actual operations were more fluid especially in places where Da‘is worked in relative isolation.

The da‘wa produced a unique body of writings, some of which are described below. Da‘i Ja‘far bin Mansur al-Yaman’s Book of the Master and the Disciple (Kitab al-‘Alim wa’l-Ghulam) addresses the search for truth and the meaning of life in a series of religious dialogues between a Da‘i and his disciple. This sophisticated composition creatively uses form and language to express a complex narrative. It is a rare and valuable artifact that provides insight into the Da‘wa’s erudition and refined pedagogy.

Hamid al-Din al-Kirmani, the Hujja in Iraq, was a noted philosopher. His major work, Rahat al-‘Aql (Repose of the Intellect), presents contemporary science, philosophy, and theology in an integral manner. Its objective was to enable the believer to attain a paradisiacal state through reason. Kirmani’s book imaginatively maps out a journey in which the soul escapes the troubling state of the physical world and attains freedom in the City of God by gaining a comprehensive sense of God, angelic beings, and the realm of minerals, plants and animals.

Nasir-i Khusraw, who was Hujja of Khurasan, is acknowledged as the founder of Ismaili communities in the mountainous regions of the Pamirs in Tajikistan and Afghanistan and the Hindu Kush in Pakistan as well as Xinjiang in China. He was a foremost exponent of philosophical poetry and his poems are an essential part of Persian-speaking countries’ educational curriculum today. Khusraw’s poetry is also sung at religious gatherings in the Badakshan Jamat and its diasporic locations. Among his philosophical treatises is The Book of Two Wisdoms Reconciled (Kitab-i Jami’ al-Hikmatayn), which endeavours to bridge Aristotelian and haqa’iq philosophies.

The Satpanth branch of the Da‘wa in India produced a unique literary tradition of around one thousand ginans, many of which hold profound insight and wisdom. Like the Sufis in the subcontinent who used the region’s cultural heritage to preach their beliefs, Ismaili Pirs, notably Shams, Sadruddin, and Hasan Kabirdin, also drew from Indic mythology and symbolism to teach the message of universal truth. Major compositions like Brahm Prakash and Bhuj Nirinjan guide adherents in their spiritual journeys. The ginan tradition, which is attributed to a number of Pirs and Sayyids, speaks of sat (truth) in various South Asian languages including Gujarati, Khari Boli (proto Hindi-Urdu), Punjabi, Sindhi and Siraiki/Multani. South Asian Khoja Jamats and their diaspora find inspiration in the hymns, which are sung every day at religious gatherings.

The Da‘wa’s Pluralist Search for Truth

The quest for truth is a consistent theme that runs through the centuries-long history of Da‘wat al-Haqq and Satpanth. Da‘is drew on knowledge from a variety of Muslim and non-Muslim sources in a pluralist pursuit of universal truth. According to Imam Sultan Mahomed Shah, studying other religions is integral to spiritual search because God’s revelation has appeared among different peoples through history.

“All Islamic schools of thought accept it as a fundamental principle that, for centuries, for thousands of years before the advent of Mohammed, there arose from time to time messengers, illumined by Divine grace, for and amongst those races of the earth which had sufficiently advanced intellectually to comprehend such a message. Thus Abraham, Moses, Jesus, and all the Prophets of Israel are universally accepted by Islam. Muslims indeed know no limitation merely to the Prophets of Israel; they are ready to admit that there were similar Divinely-inspired messengers in other countries – Gautama Buddha, Shri Krishna, and Shri Ram in India, Socrates in Greece, the wise men of China, and many other sages and saints among peoples and civilizations of which we have now lost trace.“

This pluralist attitude was present in the earliest Ismaili writings such as the encyclopedia of Ikhwan al-Safa (Brethren of Purity), whose sources included Islamic, Greek, Babylonian, Hindu, Buddhist, Zoroastrian, Manichean, Jewish, and Christian knowledge.  Da‘is Al-Nasafi and Al-Sijistani adapted Neoplatonist thought to indicate the cosmological place of the Imam. As the Da‘wa moved into South Asia, Pirs and Sayyids drew from Indic mythology and cosmology for a similar purpose.

Such pluralist approaches to knowledge were not uncommon in the history of Islam. Prophet Muhammad is said to have told his followers in Arabia to seek knowledge even as far as China. The receptivity of Muslims to other cultures in the Hellenic intellectual environment of Egypt, Syria, Iraq and Iran provided for their own religion’s intellectual flowering. They came upon renowned academies like those of Jondishapur, where Persian, Greek, Indian, and Roman scholars trained in medicine, philosophy, theology, and science. A major translation movement rendered numerous manuscripts written in various languages into Arabic. Muslims scholars drew on the knowledge, philosophical reasoning and analytical tools produced by other civilizations for developing Islamic philosophy (falsafa), theology (kalam), and law (fiqh). Even the modes of Islamic preaching borrowed from indigenous practices; for example, Sufi teachers adopted the bhakti mode of devotion in India.

Whereas it was commonplace for Muslim intellectuals to learn from neighbouring civilizations, Ismaili thinkers embraced the most openly pluralist Islamic approach to other cultural and religious sources. They had a cosmopolitan outlook in studying others’ material and spiritual sciences in a sustained search for universal truth. Da‘is examined the ancient world’s wisdom including that of Greeks, Babylonians, and Sabaeans as well as writings of contemporaries such as Jews, Christians, Zoroastrians, Hindus, and Buddhists.

The Da‘wat al-Haqq’s cosmopolitan outlook in studying others’ material and spiritual sciences in a sustained search for universal truth enabled them to see spiritual value in their symbols and practices. Al-Sijistani interpreted the Christian cross’s four points as representing the roots of truth. Badakshan Jamats observe Chirag-i Rawshan (Luminous Lamp), a funerary rite that has Islamic features along with characteristics of pre-Zoroastrian Iranian religions. Oral tradition attributes the establishment of this ritual to Nasir-i Khusraw. The Zoroastrian spring festival of Navroz, which is commemorated by Shia and Sunni Muslims in Persianate regions, has been embraced by all Ismailis as a major celebration of spiritual renewal. Farsi-speaking Jamats have been drawn to some of the poems of the great Sunni mystics Attar and Rumi, which are recited in religious gatherings. The Garbi category of ginan compositions bear a Hindu communal dance’s rhythm. Da ‘is were generally less concerned about exoteric differences between religious perspectives than in pursuing the greater spiritual truth.

Conclusion

Whereas Da‘is have consistently been engaged in a search for truth, this endeavor has been fraught with physical, intellectual, as well as personal spiritual dangers. These hazards led some members of the Da‘wa to turn away from the Imamat’s guidance. For example, Da‘i Abu Abdullah al-Shii, who prepared the ground for Imam Al-Mahdi to establish the Fatimid state, later conspired against him. In the time of Imam Al-Hakim, a number of Da‘is broke from the Fatimid Da‘wa to establish what came to be known as the Druze movement. Another major division took place in the Da‘wa upon the death of Imam Al-Mustansir I, when most of the Da‘is in Cairo followed Al-Musta‘li and those in the east, like Hassan-i Sabbah and Rashid al-Din Sinan, adhered to Imam Nizar. Later in India, a grandson of Pir Hasan Kabirdin, Nar Muhammad, founded a break-way religious group called the Imamshahis.

The Da‘i Ahmad bin Ibrahim al-Naysaburi wrote a treatise on the comportment expected of the members of the Da‘wa. It laid out in some detail the qualifications and behavior that a Da‘i should have. Al-Naysaburi stated that the Da‘wa is built on knowledge, piety, and good governance. A Da’i maintains a noble character and upholds the truth to which he invites believers. His ethics are unimpeachable and he practices what he preaches. He constantly pursues a better comprehension of universal truth by engaging with knowledgeable people, sharing knowledge with them and also learning from them. In our time, this would mean engaging with contemporary scientific, cultural, and religious understandings produced around the world.

Life may appear more complex than in previous periods but the struggle to remain faithful to eternal truth, which has been a constant religious quest since the dawn of time, remains relevant to this day. This endeavour was represented in previous centuries by the institution of Da‘wat al-Haqq, Invitation to the Truth. As in the past, a Da‘i’s life today would be difficult as it would involve dealing with intricate material, intellectual and spiritual challenges. The person who responds to the Call to the Truth accepts the undertaking of a demanding but ultimately rewarding enterprise. He/she can be seriously misled in this journey by others and even by the illusions of his/her own mind.

Adherence to Din al-Haqq demands a keen dedication to the Imamat and to the Truth. Followers of the Imam believe that he is the unique source of the knowledge that leads to comprehension of the Truth. However, history has shown that even the Imamat’s highly placed officials like the intelligent and heroic Da‘i Abu Abdullah al-Shii have wavered from such a conviction. Living the faith of Al-Haqq clearly requires an absolutely unrelenting commitment to and love for the Truth. Those who sincerely seek to maintain such personal steadfastness humbly ask in daily prayers for “haqiqat-i samaj” (understanding of truth) and “iman-ji salamati” (security of faith).

Date posted: July 7, 2019.

_____________________

Karim H. Karim

About the author: Professor Karim H. Karim is the Director of the Carleton Study for the Study of Islam. He has previously been Co-Director of the Institute of Ismaili Studies and Director of Carleton University’s School of Journalism and Communication. Dr. Karim has also been a Visiting Scholar at Harvard University. He is an award-winning author who has published extensively. Professor Karim has also delivered distinguished lectures at venues in North America, Europe and Asia. In 2017, he organized the international conference on Mapping a Pluralist Space in Ismaili Studies, which was the largest ever gathering of scholars working in this field. A forthcoming publication of his is titled “Ismailis: A Pluralist Search for Universal Truth.”

___________________

We welcome feedback from our readers. Please click LEAVE A COMMENT

 

A Unique Video of the Signing Ceremony Establishing “Seat of the Ismaili Imamat” in Portugal

6 August 2015

1 Comment

Editor’s note: We are pleased to offer our readers a link to an extraordinary footage shown on Portuguese Cable News Channel, SIC Noticias,  of the signing ceremony that took place in Lisbon establishing the Seat of the Ismaili Imamat in Portugal. We also include two other short clips of remarks made by the Foreign Minister of Portugal and the Prime Minister of Portugal. The event in Lisbon on June 3, 2015 was a truly historic moment in the modern history of the Ismaili Imamat, and earlier this week we brought you the complete English text of the Agreement. Readers who haven’t read the text are invited to click on “Seat of the Ismaili Imamat” — Text of the Historic Agreement.

I. FANTASTIC VIDEO OF THE HISTORIC SIGNING ESTABLISHING THE SEAT OF THE ISMAILI IMAMAT IN PORTUGAL

Please click on image below or “Video of the Signing of the Historic Agreement Establishing the Seat of the Ismaili Imamat in Portugal

His Highness the Aga Khan signing the historic document establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view the video.

His Highness the Aga Khan signing the historic document establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view the video.

~~~~~~

II. REMARKS BY THE MINISTER OF FOREIGN AFFAIRS, RUI MACHETE

Portugal's Minister of Foreign Affairs speaking at the signing of the Agreement establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view a video clip of the remarks.

Portugal’s Minister of Foreign Affairs speaking at the signing of the Agreement establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view a video clip of the remarks.

~~~~~~

III. REMARKS BY THE PRIME MINISTER OF PORTUGAL, PEDRO PASSOS COELHO

Portugal's Prime Minister speaking at the signing of the Agreement establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view a video clip of the remarks.

Portugal’s Prime Minister speaking at the signing of the Agreement establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view a video clip of the remarks.

Date posted: August 6, 2015.

Full English text of agreement at “Seat of the Ismaili Imamat” — Text of the Historic Agreement Between the Ismaili Imamat and the Portuguese Republic.

__________

This post is also reproduced at http://www.simergphotos.com, Simerg’s photo blog.

“Seat of the Ismaili Imamat” — Text of the Historic Agreement Between the Ismaili Imamat and the Portuguese Republic

3 August 2015

18 Comments

Introduced by Abdulmalik Merchant
Publisher-Editor, Simerg.com

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

June 3, 2015: Mawlana Hazar Imam thanking the government for inviting the Ismaili Imamat to establish its permanent Seat in Portugal. TheIsmaili/Gary Otte

On Thursday June 4, 2015, in a piece entitled History in the Making: Establishment of the Seat of the Ismaili Imamat in Portugal, we informed our readers about a landmark agreement that was signed a day earlier by His Highness Prince Karim Aga Khan, the 49th hereditary Imam of the Shia Imami Ismaili Muslims, and Portugal’s Minister of State and Foreign Affairs, Rui Machete, at the historic Necessidades Palace in Lisbon. The Agreement marked the first such accord in the Ismaili Imamat’s modern history.

We are pleased to inform our readers that we now have access to this milestone agreement which is being reproduced in full below based on the text of the original English version of the document, which appears on the website of the Portuguese Parliament. [1]

The Agreement is divided into 5 chapters dealing with (1) General Provision; (2) The Seat of Imamat; (3) Prerogatives of the Imam and the Members of the Seat; (4) Cooperation; and (5) Final Provisions, and consists of  21 articles. The Agreement, reflecting the mutual trust and esteem which has traditionally characterised the relationship between the Republic of Portugal and Mawlana Hazar Imam, affirms the recognition of the legal personality of the Ismaili Imamat.

During the signing on June 3, His Highness the Aga Khan hailed the agreement as a historic milestone in the Imamat’s history and said:

“Today is a unique and important occasion, where for the first time in our history we will have the opportunity to work with a partner with whom we share so many values, so many hopes and so many desires.”

________________

AGREEMENT BETWEEN
 THE PORTUGUESE REPUBLIC
AND
THE ISMAILI IMAMAT
FOR
THE ESTABLISHMENT OF
THE SEAT OF THE ISMAILI IMAMAT IN PORTUGAL

Mawlana Hazar Imam and Portugal’s Minister of State and Foreign Affairs Rui Machete sign a landmark agreement establishing a formal Seat of the Ismaili Imamat in Portugal. TheIsmaili/Gary Otte

Mawlana Hazar Imam and Portugal’s Minister of State and Foreign Affairs Rui Machete sign a landmark agreement on June 3, 2015, establishing a formal Seat of the Ismaili Imamat in Portugal. TheIsmaili/Gary Otte

The Portuguese Republic and the Ismaili Imamat, hereinafter referred to as “Parties”,

Considering the Protocol of Co-operation between the Government of the Portuguese Republic and the Ismaili Imamat, signed in Lisbon on 19 December 2005 and considering further the Protocol of International Co-operation between the Ministry of Foreign Affairs of the Portuguese Republic and the Ismaili Imamat signed on 11 July 2008;

Recalling the Agreement between the Portuguese Republic and the Ismaili Imamat, signed in Lisbon, on 8 May 2009, whereby the legal personality of the Ismaili Imamat is recognised;

Having in mind the common purpose of strengthening the historical ties uniting both Parties, as well as of promoting enhanced enabling conditions for the activities of the Ismaili Imamat, its governance bodies and its dependent institutions, in particular the member entities of the Aga Khan Development Network;

Furthermore having in mind the promotion of the quality of life of the global Shia Imami Ismaili Muslim Community and more generally of the people of the countries where the Ismaili Imamat or its dependent institutions are or may become active, including Portugal and the Portuguese people in particular;

Considering that both Parties assume, as common objectives, the defence of human dignity, economic and social development, interfaith dialogue and the peaceful resolution of conflicts, as ways of achieving justice and peace;

Affirming the interest of both Parties in the establishment of the Seat of the Ismaili Imamat in the territory of the Portuguese Republic and their common will mutually to respect each other’s autonomy in the context of the mutual trust and esteem which has traditionally characterised their relationship;

Believing in the historic significance of such a decision for both Parties and fully appreciating the long term implications and complexities that such a decision entails;

Considering that the privileges, immunities and facilities recognised are not granted for the personal benefit of their holders, but merely in order to contribute to the effective and independent performance of their official and institutional functions on Portuguese territory;

Agree as follows:

Chapter I: General Provisions

ARTICLE 1

Definitions

For the purposes of this Agreement, the following terms shall have the meaning set forth below:

a) “Ismaili Imamat”, a legal entity, means the institution or office of the Imam of the Shia Imami Ismaili Muslims established in accordance with the applicable customary law;

b) “Imam” means the Imam of the Shia Imami Ismaili Muslims, embodying the Ismaili Imamat at any given time in history, designated in accordance with the said customary law;

c) “Dependent Institutions” means the instrumentalities of the Ismaili Imamat, in particular the member entities of the Aga Khan Development Network around the world, more particularly Fundação Aga Khan, a Portuguese foundation created by decree-law in 1996;

d) “Seat” means the global head office of the Ismaili Imamat, as further defined in the present Agreement;

e) “Members of the Seat” means the Senior Officials and the Staff Members of the Seat of the Ismaili Imamat;

f) “Senior Officials” means the Heads of the Ismaili Imamat Departments;

g) “Staff Members” means the Members of the Seat employed in the administrative and technical service of the Seat;

h) “Premises of the Seat” means the buildings or parts of buildings and the land ancillary thereto used exclusively for carrying out the official mission and performing the official functions of the Ismaili Imamat, including the central Seat premises, the premises of the Delegation of the Ismaili Imamat in Lisbon and the official residence of the Imam.

ARTICLE 2

Object

1. The Portuguese Republic acknowledges the legal personality and capacity of the Ismaili Imamat to act in international relations and welcomes the decision of the Imam to establish the Seat of the Ismaili Imamat in Portugal.

2. This Agreement establishes the privileges, immunities and facilities extended by the Portuguese Republic to the Ismaili Imamat, the Imam, the Senior Officials and the Staff Members, as well as to its Seat and assets, with a view to ensuring the performance of their official functions in Portugal and facilitating the same internationally.

_____________

Chapter II: Seat of the Ismaili Imamat

ARTICLE 3

Seat

1. The Portuguese Republic shall ensure the conditions for the establishment of the Seat of the Ismaili Imamat within its territory as well as for the exercise of its functions, in accordance with the present agreement.

2. The location of the Premises of the Seat shall be subject to mutual agreement between the Parties. Pending the construction or acquisition of the central Premises of the Seat, and within a period of five (5) years, the Seat may be established in Lisbon, in the existing premises of the Delegation of the Ismaili Imamat. The Imam shall notify his decision in this respect to the Minister of Foreign Affairs.

ARTICLE 4

Function of the Seat of the Ismaili Imamat

The function of the Seat is to serve as the global head office of the Ismaili Imamat with a view to:

a) Facilitating the spiritual and secular guidance of the Imam to the Ismaili Community globally;

b) Promoting the quality of life of the Ismaili Community globally and more generally of the people of the countries where the Ismaili Imamat or its Dependent Institutions are active;

c) Enhancing international relations and co-operation with States, International Organisations and other entities.

ARTICLE 5

Appointment of the Members of the Seat

1. The appointment of the Senior Officials of the Seat of the Ismaili Imamat by the Imam shall be preceded by a consultation with the Portuguese Government and shall be notified to the Ministry of Foreign Affairs according to the procedures applicable to members of diplomatic missions accredited in the Portuguese Republic.

2. The number of Members of the Seat shall be determined by the Imam as may be necessary to enable the Ismaili Imamat to carry out its functions. The Ismaili Imamat will review such number with the Ministry of Foreign Affairs.

3. The Ministry of Foreign Affairs shall issue diplomatic identity cards to the Members of the Seat, according to the functions they perform, the highest level being attributed to Senior Officials and the other levels to the other Members of the Seat as the Minister of Foreign Affairs and the Imam shall establish.

ARTICLE 6

Inviolability of the Premises of the Seat

1. The Portuguese authorities shall take all appropriate steps to protect the Premises of the Seat of the Ismaili Imamat against any intrusion, threats or damage.

2. The Premises of the Seat, as well as the Ismaili Imamat land, air or sea vehicles used for its official functions, are inviolable, except in emergency situations that endanger public order and security, in case of a serious incident or any other event requiring immediate protective measures.

3. The Premises of the Seat cannot be used as a place of refuge for any individual prosecuted for a crime or flagrante delicto or subject to a court warrant, criminal conviction or a deportation order issued by the Portuguese authorities.

ARTICLE 7

Inviolability of files and correspondence

The files and documents as well as the official correspondence of the Ismaili Imamat are inviolable at any time and wherever located within Portuguese territory.

ARTICLE 8

Use of distinctive signs

The Ismaili Imamat shall be entitled to use distinctive signs, flags and emblems, in the Premises of the Seat as well as on any of the said official vehicles, which shall enjoy a registration status no less favourable than that accorded by the Portuguese Republic to diplomatic missions.

ARTICLE 9

Facilities in respect of communications

The Ismaili Imamat shall enjoy on the territory of the Portuguese Republic, for the purposes of its official communications and correspondence, treatment no less favourable than that accorded by the Portuguese Republic to diplomatic missions.

ARTICLE 10

Immunity from jurisdiction and from execution

The Ismaili Imamat and its assets shall enjoy immunity from jurisdiction and execution within the scope of its official activities, except:

a) When the Ismaili Imamat expressly waives those immunities;

b) In the context of cases related to employment contracts;

c) In a lawsuit brought by a third party with a view to obtaining financial compensation for death and injuries suffered as a result of an accident caused by vehicles owned or used by the Seat, or in case of any offence involving one of those vehicles.

ARTICLE 11

Fiscal exemptions

1. Gifts and bequests made by the Ismaili Imamat or the Imam within the context of their official functions or received by the Ismaili Imamat or the Imam, as well as income received by them, including capital gains, as well as the assets held by the Ismaili Imamat or the Imam, shall not be subject to any tax, including income or wealth tax.

2. Without prejudice to the application of more favourable provisions, granted by the Portuguese Republic to any other religious institution, the provisions of paragraph 1 shall not extend to:

a) Income deriving from any business activity directly exercised in Portugal neither to the assets connected to such activity;

b) Interest and other investment income, either due or paid by any resident in Portugal or effectively connected with the activity of a permanent establishment or fixed base in Portugal, as foreseen in the Portuguese corporate income tax code.

3. The income referred to in paragraph 2 (b) shall be subject to withholding tax, of a final character, in accordance with the corporate income tax legislation of the Portuguese Republic.

4. The Ismaili Imamat shall be exempt from any national or local tax on immovable property as regards the Premises of the Seat.

5. The Ismaili Imamat and the Imam shall be exempt from stamp duty, as well as from any other transfer tax, on the acquisition or sale of movable or immovable properties used or to be used for their official functions.

6. The Ismaili Imamat and the Imam shall be exempt from any taxes or duties on the purchase, ownership, registration, use or sale of land, air or sea vehicles, including spare parts and consumables, used for its official functions.

7. The Ismaili Imamat shall be entitled to a refund of the amounts corresponding to VAT paid on goods, including the vehicles above-mentioned, and services purchased or imported for its official use. The Portuguese Republic will establish the conditions and procedures for the application of such refund.

8. Gifts made to the Ismaili Imamat shall be tax deductible according to the Portuguese legislation applicable to gifts made to religious institutions.

ARTICLE 12

Funds, foreign currency and assets

1. Subject always to the laws and regulations of the Portuguese Republic and of the European Union, namely those regarding the fight against money laundering and terrorism, the Ismaili Imamat may hold funds, securities, gold and other precious metals, or foreign currencies.

2. The Ismaili Imamat shall be free to receive any such values from within or from outside Portugal and hold and transfer the same within Portugal or from Portugal to any country and to convert any currency held or bought into any other currency.

3. This does not preclude the Portuguese Republic from adopting any requirements resulting from its membership of the European Union, including measures prohibiting, restricting or limiting the movement of capital to or from any third country.

Continued after photo below

The agreement establishing Portugal as the seat of the Ismaili Imamat took place at the Palace of Necessidades. It is a historical building in the Largo do Rilvas, a public square in Lisbon, Portugal. It serves as headquarters of the Portuguese Foreign Ministry. Palace Photo Photo: Wikipedia.

The agreement establishing Portugal as the seat of the Ismaili Imamat took place at the Palace of Necessidades. It is a historical building in the Largo do Rilvas, a public square in Lisbon, Portugal. It serves as headquarters of the Portuguese Foreign Ministry. Palace photo: Wikipedia.

Chapter III: Prerogatives of the Imam and the Members of the Seat

ARTICLE 13

Prerogatives of the Imam

1. The Imam shall be granted the following prerogatives:

a) Ceremonial diplomatic treatment accorded in Portugal to foreign High Entities;

b) His official residence shall enjoy the same inviolability and protection as the premises of the Seat;

c) Inviolability of any type of papers, documents or materials as well as of any communications;

d) Immunity from any judicial action and legal proceedings in respect of acts done in the performance of his functions for the Ismaili Imamat, including immunity from any measures of execution;

2. The direct family members of the Imam shall be accorded the appropriate facilities and courtesy treatment.

ARTICLE 14

Prerogatives of the Senior Officials

The Senior Officials of the Seat shall enjoy such privileges, immunities and facilities as are necessary for the performance of their functions, such as:

a) Ceremonial treatment accorded to diplomatic representatives of equivalent level and in the same circumstances;

b) Their residence shall enjoy the same inviolability and protection as the Premises of the Seat;

c) Inviolability of any type of papers, documents or materials relating to the functions of the Ismaili Imamat, as well as of any communications;

d) Immunity from any judicial action and legal proceedings, including immunity from any measures of execution, in respect of acts done by them in the performance of their functions for the Ismaili Imamat;

e) Exemption from all direct taxes and social charges on salaries, wages and other similar remuneration paid to them in their capacity as Senior Officials by the Ismaili Imamat or its Dependent Institutions;

f) When required by Portuguese or European legislation, facilitation of issuance of visas and residence permits, extended to direct family members.

ARTICLE 15

Prerogatives of the Staff Members

The Portuguese authorities guarantee the protection and necessary assistance to the Staff Members of the Seat with a view to securing the efficient performance of their official functions, including, when required by Portuguese or European legislation, facilitation of issuance of visas and residence permits.

Chapter IV: Cooperation

ARTICLE 16

Support for scientific and economic development

1. The Ismaili Imamat shall actively support the efforts of the Portuguese Republic to improve the quality of life of all those living in Portugal, particularly through the development in Portugal of world-class research projects in the said area, but more generally on subjects of common interest to the Portuguese Republic and the Ismaili Imamat.

2. In view of the above, the Ismaili Imamat shall cause its highest level Dependent Institutions to create a special window devoted to achieving the objectives set out above in cooperation with the relevant Ministries or other entities of the Portuguese Government.

Chapter V: Final Provisions

ARTICLE 17

Joint Committee and Settlement of disputes

The Parties shall establish a Joint Committee composed of six (6) members, three (3) appointed by the Portuguese Republic and three (3) by the Ismaili Imamat, for the following purposes:

a) Aiming to guarantee the implementation of the present Agreement;

b) Settling any differences or disputes concerning the interpretation or application of the present Agreement, with the understanding that, if an agreed solution cannot be found in the context of the Joint Committee, the matter shall be brought to direct negotiation between the Parties.

ARTICLE 18

Amendments

1. The present Agreement may be amended by the Parties by written mutual consent.

2. The amendments shall enter into force in accordance with the terms specified in Article 21 of the present Agreement.

ARTICLE 19

Duration and termination

1. The present Agreement shall remain in force for an unlimited period of time.

2. Either Party may, after an initial period of twenty-five (25) years, terminate the present Agreement upon prior written notice of four (4) years, to be communicated through diplomatic channels. The Parties may by written agreement, modify the length of the said notice time.

ARTICLE 20

Cooperation with competent authorities

The Ismaili Imamat shall fully co-operate with the competent Portuguese authorities, without prejudice to this Agreement, with a view to complying with Portuguese legislation and preventing abuse of the privileges, immunities and facilities granted under the present Agreement.

ARTICLE 21

Entry into force

The present Agreement shall enter into force thirty (30) days after the date of notification in writing by the Portuguese Republic to the Ismaili Imamat, conveying the completion of the constitutional procedures of the Portuguese Republic required for that purpose.

Done in Portuguese and English, in Lisbon, on the 3rd day of June 2015.

For the Portuguese Republic

His Excellency Rui Chancerelle de Machete
Ministry of State and Foreign Affairs

For the Ismaili Imamat

His Highness Shah Karim al-Hussaini Prince Aga Khan, Forty-Ninth Hereditary Imam
of the Shia Imami Ismaili Muslims

Date posted: August 3, 2015.
Last updated: August 6, 2015 (Video link of the signing ceremony added, see below).

___________________

EXTRAORDINARY VIDEO: THE SEAT OF THE ISMAILI IMAMAT IN PORTUGAL

Please click on image below or “Video of the Signing of the Historic Agreement Establishing the Seat of the smaili Imamat in Portugugal

His Highness the Aga Khan signing the historic document establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view the video.

His Highness the Aga Khan signing the historic document establishing the Seat of the Ismaili Imamat in Portugal. Please click on image to view the video.

~~~~~~

[1] The PDF version of the June 3, 2015 Agreement is in the public domain, and may be viewed by clicking on English Text of the Agreement, PDF File, website of the Government of Portugal.

We welcome feedback/letters from our readers. Please click Leave a comment. For links to articles posted on this Web site since its launch in March 2009, please click Table of Contents.

A Brief Note on a Manuscript at the Library of Congress Dedicated to Fatimid Imam al-Hakim bi Amr-Allah

31 March 2015

Leave a comment

A view of the African and Middle Eastern Reading Room at the Library of Congress in Washington, D.C. Inset the Main Building. Photo: Library of Congress, USA.

A view of the African and Middle Eastern Reading Room at the Library of Congress in Washington, D.C. Inset the Main Building. Photo: Library of Congress, USA.

INTRODUCTION

In 1945, the US Library of Congress (LOC) purchased a collection of printed books and manuscripts form Shaykh Mahmud al-Iman al-Mansuri, professor of religion at the al-Azhar University, Cairo. Assembled by the Shaykh from sources in the Middle East, Africa, and Europe, the collection deals with virtually every aspect of Qur’anic and Islamic studies and includes commentaries, biographies, dictionaries, and works on history, literature, and philosophy. Approximately 1,300 of the 5,000 volumes that comprise the collection are book manuscripts. The collection is known as the Mansuri Collection.

MANUSCRIPT DEDICATED TO IMAM AL-HAKIM

Among the thousands of items in the Mansuri Collection, is a work on astronomy dedicated to the 16th Ismaili Imam (or the 6th Fatimid Caliph), al-Hakim bi Amr-Allah (d. 411AH/1021 CE). The text is a popular exposition on the study of the order of events in time, and the order in which they occur, especially in those related to astronomical movements and the measurement of time.

A folio from a manuscript whose original work was dedicated to Ismaili Imam al-Hakim. Photo: Library of Congress, USA.

A folio from a manuscript whose original work was dedicated to Ismaili Imam al-Hakim. Photo: Library of Congress, USA.

Note on fol. 2a says that the author, Ibn Jahhaf al-Ḥusayn ibn Zayd ibn ʻAli, was a famous astronomer during the reign of the 6th Fatimid Caliph al-Ḥakim bi-‘Amr Allah (996–1021). The manuscript is yellowed cream, with watermarks, and is in bad condition due to damage from humidity. Edges of some leaves have been repaired. There are dark stains on edges of paper and the last few leaves are missing. The title page is black and red ink; and the colour of the text is black, red, green and yellow. There are occasional diacritical marks, with notes on title page and marginal notes. There are catchwords on rectos.

SUMMARY

Personal Name
Ibn Jaḥhaf, al-Ḥusayn ibn Zayd ibn ʻAli.

Related names
Watari, Muḥammad ʻAli ibn Zahir, former owner.
Ibn al-ʻAttaar, Muḥammad ibn Muḥammad, active 1426. Kashf al-qina firasm al-arba.
Mansuri Collection (Library of Congress) DLC.

Uniform title
Yawaqit fi maʻrifat al-mawaqii

Main title
Kitab al-yawaqit fi maʻrifat al-mawaqit

Description
8 leaves (33 lines), bound : paper ; 20 x 15 cm.

Binding:
New cardboard covered with cloth; leather spine.

Acquisition source, purchase:
Mahmud al-Mansuri ; 1945.

Additional formats:
Also available in digital form on the Library of Congress website.

LC control no:
2008401930

Geographic area code:
n-us-dc

Type of material:
Rare Book or Manuscript

Date posted: Tuesday, March 31, 2015.

__________________

Please click on either of the following two Library of Congress links for additional images of the manuscript:

A Thank You Note to Pir Hasan Kabirdin by Navyn Naran

27 November 2014

Leave a comment

“…The Nav Chugga are our choice. In the poem, if all goes well, the inevitability is for the butterfly (or silk moth) to emerge and do its butterfly thing, remembering its delicate wings can intricately avert the forces of evil with strength of flight and purpose. Only by guidance, reflection and intention can this occur for the ruh (spirit)…”

Navyn Naran’s Ode to Pir Hasan Kabirdin – the Author of Anant Akhado and the Nav Chugga

Please click for “An Ode to Pir Hasan Kabirdin.” Image in frame is copyright Istockphoto.com.

_________________
For series, please click Thanking Ismaili Historical Figures

Mawlana Murtaza Ali (a.s.) to Mawlana Shah Karim al Hussaini Hazar Imam – The People of the House of the Prophet and His Progeny or Ahl al-Bayt

11 November 2014

1 Comment

The excerpts shown below from the Holy Qur’an, the tradition of the Prophet Muhammad (s.a.s.) and speeches of Mawlana Hazar Imam, His Highness the Aga Khan, are quite clear about who the term Ahl al-Bayt refers to. However, Farhad Husseinali Patni gives further light on the subject by providing examples and references from early Islamic History, going back to the life of the Prophet and Qur’anic revelation. Please read this important article by clicking on “Ahl al-Bayt” – An Understanding Based on the Holy Qur’an, Hadith and Historical Events or on the image below.

Please click on image for article

Please click on image for article

A Story from ‘Pyara Imam ni Pyari Wato’: Historical Memories by Sairab Abuturabi and Jaferali Bhalwani

6 October 2014

Leave a comment

Loving Tales of our Beloved Imams: (I) Farazdaq’s Praise and Support of Imam Zainul Abideen (a.s.)

“…This tale belongs to ages past. It goes back to the era of Hazrat Imam Zainul Abideen (a.s.), our third Imam, from whose veins was to ensue the Divine Line of the Imams. He was the Imam who, on the battlefield of Karbala, received the nass of Imamat from his father, Hazrat Imam Hussain (a.s.) with the blessing: “Through you the line of Imamat will continue till the Day of Judgment…”

Please click for story

Morning at the Park, Jamatkhana and the Museum by Navyn Naran

7 September 2014

Leave a comment

The Ismaili Centre and the Aga Khan Museum will be officially opened later this week in the presence of His Highness the Aga Khan, the 49th Imam of the Ismaili Muslims. A series of poems celebrating the many aspects of the two majestic buildings as well as their Park, which is to be opened in 2015, will be published throughout the week. We begin with Navyn Naran’s contemplative piece, Morning at the New Park, Jamatkhana and Museum.

Astrolabe. Credit: Aga Khan Museum Collection

Astrolabe. Credit: Aga Khan Museum Collection

“What is Faith?” by Pir Shihabu’d-Din Shah and “Love for the Imam” by Imam Ja’far as-Sadiq

25 August 2014

2 Comments

1. FAITH

by Pir Shihabu’d-Din Shah

Faith (Iman) is like a tree, the roots of which go into the heart: its trunk is in reason, and its branches are in the instincts, while imagination is its new shoots and leaves – (senses of) the body. The foundation (asl) of faith is love for the Imam-e-Zaman (the Imam of the Time). And if this foundation, that is, this love, and the roots of faith are strong and in good condition, all other parts of the tree, such as its trunk, its branches and leaves, can be expected to continue to flourish even if they are (accidentally) damaged. If, on the contrary, the roots are not well grounded, or even rotten, the whole tree will soon dry, and then will become good for nothing except to be used as fuel.

Thus love for Mawlana Hazar Imam is everything, being the root of faith. If it is not strong, all the acts of outward piety (a’mal-i zahiri) which are like leaves of the tree, will fade. If you have thousands of leaves, fresh and of good colour, they will dry in a short time, and then a very small fire will be sufficient to burn them completely.

~~~~

2. LOVE FOR HAZAR IMAM

by Imam Ja’far as-Sadiq

It is related from Imam Ja’far as-Sadiq (a.s.) that a group of Shias visited him one day. One in the group addressed the Imam and spoke of a man who was with them.

“O Son of the Messenger of God: this man has love for you.”

On hearing these words, the Imam looked at the person and said:

“The best kind of love is the love for the sake of God and His Messenger. There is no gain in any other kind of love.”

The Imam then continued.

“Once the ansars [helpers] came to Hazrat Muhammad Mustafa (s.a.s.) and said, ‘O Messenger of God! We were on the wrong path and Allah guided us through you. We were destitute and we prospered by your blessings. For this reason, you may ask of anything you desire from our belongings and we shall give it to you.’

“At this, the following verse was revealed by Allah, ‘Say (O Muhammad): No reward do I ask (for my favours) except your love for my kith and kin’.”

Moved to tears, Imam Ja’far as-Sadiq then raised his hands and exclaimed:

“Praise be to God, Who has exalted us above all.”

___________

“Faith” adapted from Risala dar haqiqat-i din by Pir Shihabu’d-Din Shah Al-Husayni, translated as True Meaning of Religion by Wladimir Ivanow.  Pir Shihabu’d-Din Shah was the eldest son of the  47th Ismaili Imam, Aga Ali Shah, also known as Aga Khan II. The Pir was only 33 when he died due to a chest related illness, a few months before the demise of his own father, Imam Aga Ali Shah. Mawlana Shah Sultan Mahomed Shah, His Highness the Aga Khan III, then only 8 years old, succeeded to the throne of Imamat as the 48th Imam.

“Love for Imam” excerpted from article by Jehangir Merchant and Alnoor Bhatia published in Ilm, Volume 5, Number 1 (July 1979). The article was based on the Gujarati edition of Qadi al-Numan’s work, Da’aim al-Islam.