Please click on image for Aga Khan’s Public DiscourseHis Highness the Aga Khan, the 49th Ismaili Imam of the Ismaili Muslims, frequently delivers speeches in “post-secular” contexts on topics that include architecture, civil society, democracy, development, good governance, meritocracy, pluralism, public ethics, and Western-Muslim relations. Karim of Carleton University examines how the Muslim leader, engages discursively with the public sphereDate posted: June 9, 2018Posted By: Category:, Tags:,. Mawlana Hazar Imam, His Highness the Aga Khan, pictured at the Olympia Hall, London, during his weeklong visit to the United Kingdom Jamat in September 1979. Seated next to him on the stage are Mukhi Noordin Jivraj and Kamadia Nizar Dhanani.

Photo: Jehangir Merchant Collection.Some 37 years ago, my dad (Alwaez Rai Jehangir Merchant) wrote a piece for Ilm magazine on Mawlana Hazar Imam’s memorable week long visit to the United Kingdom jamats held at the beginning of September 1979. He mentioned about the unbounded joy originating from the souls of the members of the UK Ismailis when the visit was announced with a talika read in Jamatkhanas on July 7th, 1979. Then, describing the last few moments of Mawlana Hazar Imam’s final day of his seven day memorable stay in England, my dad wrote:“In his infinite mercy and grace, Mawlana Hazar Imam then blessed the jamat for happiness, good health, unity, success in spiritual happiness, success in worldly happiness and for remaining on the Straight Path. What more would the mu’mins wish? Their Imam, their beloved Mawla had blessed them munificently. Tears were streaming from their eyes in reverence and devotion for their beloved Mawla for the immense love he had shown towards them.Very slowly and graciously, Mawla walked all around the Olympia hall to be as near to his spiritual children as possible for the last time during this visit. When he arrived at the exit of the hall, he majestically turned towards his spiritual children, stood there in all his glory for one brief moment, showered his Noor on the whole assembly of souls and then moved away from the sight of his beloved spiritual children who had all made him so very very happy.”I mention this anecdote because something remarkable and inspiring happened a few days ago on October 19, 2016 in Kyrgyzstan as Mawlana Hazar Imam visited the new Naryn campus of the University of Central Asia.

His Highness the Aga Khan is greeted by Justin Trudeau as he arrives in Ottawa, Canada, to celebrate his Golden Jubilee in 2008. At that time, Mr. Trudeau was a Member of Parliament in his riding in the Province of Quebec. He won the Liberal leadership in 2011, and after winning the recent Federal Elections held in October, he was sworn in as the Prime Minister of Canada on November 4th 2015. A day earlier he visited the Delegation of the Ismaili Imamat Building on Sussex Drive in Ottawa – see photo below. Prime Minister Justin Trudeau with Aga Khan Development Netork (AKDN) Representative Dr.

Mahmoud Eboo (left) and the President of the Aga Khan Ismaili Council for Canada, Malik Talib, at the Delegation of the Ismaili Imamat in Ottawa on November 3, 2015, a day before he was sworn in as Prime Minister. Photo: The Ismaili.“I have seen first-hand the Aga Khan’s commitment to the ideals of diversity and inclusion. As a nation, we are proud His Highness was granted honourary Canadian citizenship for the leadership he has shown to advance development, pluralism, and tolerance – values that are at the core of our national identity.“The world needs champions of diversity and compassion. Today, we are delighted to thank our good friend, the Aga Khan, for all that he has done to help those in need, and wish him good health, happiness, and peace on this special day.”“Happy Birthday to the Hazar Imam” – Yasmin Rattansi, MP Don Valley E. His Highness the Aga Khan, MP Yasmin Ratansi and External Affairs Minister Pierre Pettigrew (July 2004 – February 2006). Photo: Jean-Marc Carisse.

2015-4-12  The Dua was introduced by the 48th hereditary Imam Sultan Mohammed Shah. The Dua had 17 parts and was in Gugurati. It is said that the idea of a Ismaili Dua came from the 47th Imam. The reason it was introduced is debateable. For many many years the Ismailis were in hiding. They had to practice Taqiyyah.

Speaker, I take this opportunity to thank the constituents of Don Valley East for re- electing me to Parliament.“My riding is proud to house three architectural jewels of Toronto: the Aga Khan Museum, the lsmaili Centre, and the Aga Khan Park built in Canada by His Highness the Aga Khan with his own funds.“On December 13, His Highness will be celebrating his 79th birthday. I rise today in the House to pay a special tribute to a remarkable human being. His tireless efforts in building bridges across the globe, his commitment to eradicating poverty and ignorance for millions of people, irrespective of race or religion, through the AKDN network are unparalleled.“I was fortunate to have worked with His Highness in establishing the Global Centre for Pluralism here in Ottawa.“Happy birthday to the Hazar Imam. May all who come in touch with him benefit from his integrity, humility, honesty, and courage to do good.”A Message and Tweets from the Premier of Ontario, Kathleen Wynne, and Arif Virani, MP Parkdale–High Park. Massey Hall is a performing arts theatre in the Garden District of downtown Toronto.

The theatre originally was designed to seat 3,500 patrons but, after extensive renovations in the 1940s, now seats nearly 2800. Photo via blogto.com.Many dozens of Ismaili youth and university students living and studying in close proximity to Metro Toronto were pleasantly surprised to receive an email invitation for a gathering on Friday, February 28th at 2pm at Toronto’s iconic Massey Hall in which His Highness the Aga Khan will be present. This event will follow his historic address in Ottawa at the Canadian Parliament on Thursday, February 27, 2014 at the invitation of the Prime Minister, Stephen Harper.Recipients of the email were left wondering whether the email invitation was indeed some kind of a spam, and many youth were contemplating on not replying to the invitation. A more recent portrait of Prince Karim Aga Khan, taken on June 22, 2012 in Chantilly, France. Photo by Philippe Petit/Paris Match via Getty Images.THE NOTION OF QUALITY OF LIFE“The quality of life is determined by a number of different factors that are, in my view, not limited to the World Bank indicators on longevity, or health, or the economic welfare of an individual, or a community. To the Imamat, the meaning of “quality of life” extends to the entire ethical and social context in which people live, and not only to their material well-being, measured generation after generation.

Consequently, the Imamat’s is a holistic vision of development, as is prescribed by the faith of Islam. It is about investing in people, in their pluralism, in their intellectual pursuit, and search for new and useful knowledge, just as much as in material resources.

But it is also about investing with a social conscience inspired by the ethics of Islam. It is work that benefits all, regardless of gender, ethnicity, religion, nationality or background.” — Aga Khan 11ON-GOING CHALLENGES“A new president comes to power. What does he do?

He contacts me immediately and tells me ‘Come back and help me rebuild my country.’ So, if you want, time changes situations, makes them different. Thus the institution that I represent, the Imamat, has to adapt according to the needs. It has to go beyond, it should anticipate situations.

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It has to be in a position to say that such and such area of the world is at great social, economic, political risk, whatever. Other areas are stable. These are areas where people live in acceptable conditions.” — Aga Khan 12MERITOCRATIC LEADERSHIP“There was a time, earlier in my Imamat, when mediocrity was considered tolerable here because it was “good enough for Africa”. I remember my apprehension at the time, my concern that among all the goals that were set for Africa in those days, the achievement of normal world-class standards was not seen as realistic.

But in the rapidly globalising world of the 21st century, the progress of every country and continent will depend on its ability to meet universal standards. To settle for less is an increasingly dangerous decision.” — Aga Khan 13“Education has been important to my family for a long time. My forefathers founded al-Azhar University in Cairo some 1,000 years ago, at the time of the Fatimid Caliphate in Egypt. Discovery of knowledge was seen by those founders as an embodiment of religious faith, and faith as reinforced by knowledge of workings of the Creator’s physical world. The form of universities has changed over those 1,000 years, but that reciprocity between faith and knowledge remains a source of strength.” — Aga Khan 14“The conviction that home-grown intellectual leadership of exceptional calibre is the best driver of a society’s destiny, underpins the Ismaili Imamat’s endeavour to create catalytic centres of educational excellence.” — Aga Khan 15THE UNITY OF MANKIND – A GIFT OF GOD“I would turn to those words from my grandfather which were quoted in two earlier Peterson Lectures.

He included them in a speech he gave as President of the League of Nations in Geneva some 70 years ago. They come originally from the Persian poet, Sadi, who wrote:‘The children of Adam, created of the self-same clay, are members of one body.

When one member suffers, all members suffer, likewise. O Thou, who art indifferent to the suffering of the fellow, thou art unworthy to be called a man’.“You will readily understand why such words seem appropriate for a Peterson Lecture. They speak to the fundamental value of a universal human bond — a gift of the Creator — which both requires and validates our efforts to educate for global citizenship. I would also like to quote an infinitely more powerful statement about the unity of mankind, because it comes directly from the Holy Qur’an, and which I would ask you to think about. The Holy Qur’an addresses itself not only to Muslims, but to the entirety of the human race, when it says:‘O mankind!

Be careful of your duty to your Lord Who created you from one single soul and from it created its mate and from them twain hath spread abroad a multitude of men and women’.“These words reflect a deeply spiritual insight — a Divine imperative if you will — which, in my view, should under gird our educational commitments. It is because we see humankind, despite our differences, as children of God and born from one soul, that we insist on reaching beyond traditional boundaries as we deliberate, communicate, and educate internationally.” — Aga Khan 16HOMOGENIZATION VS DIVERSITY“Why would homogenization be such a danger?

Because diversity and variety constitute one of the most beautiful gifts of the Creator, and because a deep commitment to our own particularity is part of what it means to be human. Yes, we need to establish connecting bonds across cultures, but each culture must also honour a special sense of self. The downside of globalisation is the threat it can present to cultural identities.“But there is also a second great challenge which is intensifying in our world. In some ways it is the exact opposite of the globalising impulse. I refer to a growing tendency toward fragmentation and confrontation among peoples. In a time of mounting insecurity, cultural pride can turn, too often, into an endeavour to normatise one’s culture. The quest for identity can then become an exclusionary process — so that we define ourselves less by what we are for and more by whom we are against.

When this happens, diversity turns quickly from a source of beauty to a cause of discord.I believe that the coexistence of these two surging impulses — what one might call a new globalism on one hand and a new tribalism on the other — will be a central challenge for educational leaders in the years ahead. And this will be particularly true in the developing world with its kaleidoscope of different identities.As you may know, the developing world has been at the centre of my thinking and my work throughout my lifetime. And I inherited a tradition of educational commitment from my grandfather. It was a century ago that he began to build a network of some 300 schools in the developing world, the Aga Khan Education Services.” — Aga Khan 16TOWARDS A PEACEFUL WORLD: A MESSAGE TO MUSLIMS AND NON-MUSLIMS“What some describe as a clash of civilisations in our modern world is, in my view, a clash of ignorances. This is why education about religious and cultural heritage is so critically important — and why we will continue to invest in these institutions.

We deeply believe that scholarship, publication and instruction — of high quality and generous breadth — can provide important pathways toward a more pluralistic and peaceful world.” — Aga Khan 17“From the seventh century to the thirteenth century, the Muslim civilisations dominated world culture, accepting, adopting, using and preserving all preceding study of mathematics, philosophy, medicine and astronomy, among other areas of learning. The Islamic field of thought and knowledge included and added to much of the information on which all civilisations are founded. Please click on image for enlargement. Credit: Aga Khan Development Network,“In Islamic thought and practice, the world of the spirit and the world of daily life are inseparably intertwined. This is why, over a half century, my role as a spiritual leader has also required me to act in a host of social, economic and cultural endeavours, in order to secure and enhance the well-being of the Ismailis and the communities amongst which they live.The approach we take in the Aga Khan Development Network is non-denominational and holistic. It encompasses both the for-profit and not-for-profit sectors.

We seek to catalyse the creation of necessary basic infrastructure, together with the provision of good quality education and healthcare. We are concerned with ensuring access to appropriate credit for the poor at the same time as we are working to sustain the arts and culture.” — Aga Khan 26Date posted: Sunday, February, 24, 2014.Last updated: February, 24, 2014, 18:15 EST (footnote corrections)This piece is subject to frequent updates (ed.)Want to give a feedback? Click on or the comment link at top left of this page, or send an email to.Excluding the background material taken from Dr. Azim Nanji’s articles and clauses from the Preamble of the Ismaili Constitution, the numerous excerpts of His Highness the Aga Khan are taken from the following sources available at, an excellent website dedicated to speeches, interviews and writings of Ismaili Imams:.

The Imamat in Ismailism and What is Shia Islam? Azim Nanji,. Interview with an unidentified media outlet 9 days prior to the first Takht Nashini (Enthronement) Ceremony in Dar es Salaam, Interview in Tanzania or London, 19 October 1957,.

India Today Interview, Aroon Purie (India), February 1989,. Press Remarks published at nanowisdoms with an unidentified media outlet, Central Asia,. CBC Interview, Man Alive with Roy Bonisteel, Canada, 8 October 1986,. Paris Match interview, 3 February 2005,. Ismaili Centre Opening Ceremony, Houston, Texas, USA, 23 June 2002,. Life Magazine Interview, Margot Dougherty and Richard B.

(Three years later)I found an excellent resource which explains many of the historical and theological questions I asked.Some excerpts are below, which answer my questions. Highlighting is my own.Over the period of nearly 1400 years, the Islamic Salaah and theShahadah have not been revised. Within a period of half a century, Ihave observed the Ismaili Du'a and the Ismaili Shahadah, each beingrevised three times. The present Du'a in Arabic, replacing the oldDu'a in Gujrati, was formulated and officially pronounced by theFarmans (Holy Commands) of the late Aga Khan in 1956. Since he wassuffering from lumbago, sciatica and the cancer, he sent his grandson- the present Aga Khan, to introduce the 'New Du'a' in the Eastern Africa. The 'New Du'a' introduced officially in Africa had an ending: 'al-Imamul haziril maujood li zikrihis sujood.'

Meaning:'the present Imam, to whose name prostration is due.' When the same 'New Du'a' was introduced in the Islamic State ofPakistan,the above mentioned phrase was changed to read: 'Allahumma laka sujoodi wa ta'ati.' Meaning:'O Allah, to Thee is my prostration.'

Again, the same old apprehension of being labeled 'apostate' by thosePakistani Muslims, who the lack knowledge and true understanding ofthe inner Ismaili gnostic, which is not so easy to comprehend.Another interesting post notes several things; I have abbreviated it to relevant portions:This prayer clearly says the Aga Khan is the incarnation of Allah. This is part of the reason why many older Nizari Ismailis believe that Aga Khan is Allah (they were taught this). Many younger Nizari Ismailis struggle to believe that Aga Khan could possibly be Allah, though.The. Dua was replaced in I think 1956, with the current Dua.

The current Dua doesn't say that Aga Khan is Allah, although it does have some elements of clear shirk.Some people say that the Aga Khan changed the beliefs around 1950 from the Aga Khan being Allah to the Aga Khan having the Noor of Allah inside of him. So, now Nizari Ismailis say that Aga Khan holds the Noor of Allah inside of him, whereas before they used to say he is the same as Allah. But, many Nizari Ismailis still believe the Aga Khan is Allah even though he only says now that he has the Noor of Allah and is not the same as Allah. Pretty much anything you find on Nizari Ismailis between about 1800 and 1950 says that their Imam is the same to them as Allah. They even used to worship his picture back in those days (1800 to 1950), according to a conversation I had with an older Nizari Ismaili who confirmed that they were worshipping Aga Khan's picture back in East Africa in the jamatkhana she was at.

The practice eventually stopped around 1950. It was around 1950, which was around the time Pakistan was formed and where many Nizari Ismailis were living, that the beliefs started to change. Around 1956 the old Dua changed into the new one (current one).This answers both my questions of:. Where did this book origin?

It appears to be compiled by the Aga Khan in 1950-1956. Does this book change? It has gone through multiple revisions - at least one around 1950, in response to theological changes. There are at least two different versions mentioned - the original, and the one in Pakistan.And Allah knows best.

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