2008 World Development Report:Agriculture for Development

The latest World Development Report calls for greater investment in agriculture in developing countries and warns that the sector must be placed at the center of the development agenda if the goals of halving extreme poverty and hunger by 2015 are to be realized.

Titled ‘Agriculture for Development’, the report says the agricultural and rural sectors have suffered from neglect and underinvestment over the past 20 years. While 75 percent of the world’s poor live in rural areas, a mere 4 percent of official development assistance goes to agriculture in developing countries. In Sub-Saharan Africa, a region heavily reliant on agriculture for overall growth, public spending for farming is also only 4 percent of total government spending and the sector is still taxed at relatively high levels.

The World Bank Group is advocating a new ‘agriculture for development’ agenda. According to the WDR, for the poorest people, GDP growth originating in agriculture is about four times more effective in reducing poverty than GDP growth originating outside the sector.

“A dynamic ‘agriculture for development’ agenda can benefit the estimated 900 million rural people in the developing world who live on less than $1 a day, most of whom are engaged in agriculture,” said Robert B. Zoellick, World Bank Group President. “We need to give agriculture more prominence across the board.

At the global level, countries must deliver on vital reforms such as cutting distorting subsidies and opening markets, while civil society groups, especially farmer organizations, need more say in setting the agricultural agenda.”According to the report, agriculture can offer pathways out of poverty if efforts are made to increase productivity in the staple foods sector; connect smallholders to rapidly expanding high-value horticulture, poultry, aquaculture, as well as dairy markets; and generate jobs in the rural nonfarm economy.

“Agricultural growth has been highly successful in reducing rural poverty in East Asia over the past 15 years,” said Francois Bourguignon, World Bank Chief Economist and Senior Vice President, Development Economics. “The challenge is to sustain and expand agriculture’s unique poverty-reducing power, especially in Sub-Saharan Africa and South Asia where the number of rural poor people is still rising and will continue to exceed the number of urban poor for at least another 30 years.”For its part, the Bank intends to continue increasing its support for agriculture and rural development, following a decline in lending in the 1980s and 1990s. Commitments in FY07 reached $3.1 billion, marking an increase for the fourth straight year.

DETAILED FINDINGSThe report also warns global food supplies are under pressure from expanding demand for food, feed, and biofuels; the rising price of energy; and increasing land and water scarcity; as well as the effects of climate change. This in turn is contributing to uncertainty about future food prices.Agriculture consumes 85 percent of the world’s utilized water and the sector contributes to deforestation, land degradation, and pollution.

The report recommends measures to achieve more sustainable production systems and outlines incentives to protect the environment.The report says in agriculture-based countries—home to 417 million rural people, 170 million of whom live on less than $1 a day—the agricultural sector is essential to overall growth, poverty reduction, and food security. Most of these countries are in Sub-Saharan Africa, where the sector employs 65 percent of the labor force and generates 32 percent of GDP growth.

For Sub-Saharan Africa’s development, the report highlights issues to be urgently confronted: too little public spending on agriculture; donor support for emergency food aid with insufficient attention to income-raising investments; rich-country trade barriers and subsidies for key commodities such as cotton and oilseeds; and the under-recognized potential of millions of women who play a dominant role in farming.In transforming countries such as China, India, and Morocco, agriculture contributes on average only 7 percent to GDP growth, but lagging rural incomes are a major source of political tensions. Dynamism in the rural and agricultural sectors is needed to narrow the rural-urban income gap and reduce rural poverty for 600 million poor while avoiding falling into subsidy and protection traps that will stymie growth and tax poor consumers.

In urbanized countries, mainly in Latin America and the Caribbean and Eastern Europe and Central Asia, agriculture contributes just 5 percent of GDP growth on average. However, rural areas are still home to 45 percent of the poor, and agribusiness and food services account for as much as one third of GDP. The broad goal is to link smallholders to modern food markets and provide remunerative jobs in rural areas.

The report says rich countries need to reform policies which harm the poor. For example, it is vital that the United States reduces cotton subsidies which depress prices for African smallholders. In the emerging area of biofuels, the problem is both restrictive tariffs and heavy subsidies in rich countries, which drive up food prices and limit export opportunities for efficient developing country producers. The report also asserts that industrialized countries that were the major contributors to global warming urgently need to do more to help poor farmers adapt their production systems to climate change.
Meanwhile as autumn began, FOCUS Humanitarian Assistance of AKDN partnered with the UN World Food Programme to ensure close to 1,000 MT of food reach isolated communities living in districts of north-eastern Afghanistan. Accessing the mountainous communities is challenging at the best of times, however FOCUS’ expertise, local voluntary capacity and knowledge of the local terrain has ensured that vital supplies are channeled through Kulyab in Tajikistan and transported to Darwaz in the Afghanistan province of Badakhshan. The route is made complex as the only accessible road to Darwaz is across the Tajik-Afghan border and back again at a different crossing.

Notes:

This year, the world is celebrating Golden Jubilee of the Imamat Caliphate of Prince Karim al-Hussaini Aga Khan (1957-2007). The 49th Fatimid Imam Caliph, His Highness Aga Khan is the direct lineal descendant of Prophet Muhammad (peace be upon him and his family) through his cousin and son-in- Aly, the first Imam Caliph, and his wife Fatima, the Prophet’s daughter. Prince Aga Khan is the rope of love, wisdom and unity among interpretations of the Faith, and bridge of confidence between West and Muslims.Fatimid Heritage Foundation, Geneva Peace Development Centre and Mountain Girls Education Development Program support development activities to enhance knowledge, conciliation, inter faith harmony, peace and global pluralism. It is an expression of love and devotion Ismaili Muslims have for His Highness Aga Khan.Report and related material: www.worldbank.org/wdr2008

Journalists are encouraged to use this url in their reports.

Evidence of Continued Ismaili Growth in the South Caspian Region

In this article it is maintained that Isma‘ili activity in the region in the aftermath of the Mongol invasions was even greater. Inconsistencies and exag­gerations in Juwayni’s testimony; a correction of his narrative based on other historians, in­cluding Rashid al-Din; and the evidence of regional histories, geographical tomes and inscriptions clearly point to sustained Isma‘ili presence in the region. This evidence is fur­ther supported by the fifteenth-century Nasai’ih-i Shah-Rukhi, a hostile Khurasani source that clearly indicates that Alamut was a centre of the Isma‘ili da‘wa to which community funds were sent. The testimony of the Nasa’ih is supported by that of the da‘wa literature of the Indian subcontinent, which provides very suggestive evidence that the residence of the Imam Islam Shah was Alamut. From this, it becomes clear that the south Caspian re­gion continued, perhaps sporadically, as an important centre of the Isma‘ili community for over a century after the Mongol irruption.

The Eagle Returns: Evidence of Continued Isma‘ili Activity at Alamut and in the South Caspian Region following the Mongol Conquests
Dr Shafique N Virani
This is an edited version of an article that was originally published in the Journal of the American Oriental Society 123.2 (2003), pp. 351-370

Abstract
Persian historians, following ‘Ata-Malik Juwayni’s eyewitness accounts in The History of the World Conqueror, record the complete annihilation of the Shi‘i Ismaili community, centred at Alamut, in the thirteenth century Mongol invasions that devastated the Muslim world. While modern research reveals that the community had, in fact, survived, its continued activities at Alamut and the south Caspian region have been underestimated. Inconsistencies and exaggerations in Juwayni’s testimony; a correction of his narrative based on other historians, including Rashid al-Din; and the evidence of regional histories, geographical tomes and inscriptions clearly point to sustained Isma‘ili presence in the area. This evidence is further supported by the fifteenth century Nasa’ih-i Shah-Rukhi and testimony in the communal literature of the Indian Subcontinent, both of which identify Alamut as an important centre of Isma‘ilism in the post-invasion period to which, significantly, community funds were sent. Furthermore, the Indic literature identifies the fortress of Alamut as the residence of the Isma‘ili Imam Islam Shah.

Download PDF version of article (158 KB)
Key words:
Mongol, Isma‘ilis, Alamut, ta‘limiyya, Juwayni, Gilan, Mazandaran, Saljuqs, Hulagu, Maymundiz, Khwarshah, Tarkiya, Kiya Sayf al-Din, Qazwin, Mar‘ashi, Ilkhanids, mulhid, wajibat, da‘wa, Ginan, Nizaris, Hasan Sabbah, Nusayris, Nasai’ih-i Shah-Rukhi, Ul­jaytu.
Table of Contents:
A Corrective to ‘Ata-Malik Juwayni’s Narrative
In the Shadow of the Ilkhanids and Beyond
Testimony of the Nasa’ih Shah-Rukhi
Testimony of the Da‘wa Literature of the Indian Subcontinent
Conclusion
None of that people should be spared, not even the babe in its cradle.
-Edict of Chingiz Khan and Mangu Qa’an1

It is generally believed that the fall of the castle of Alamut in A.H. 654 (A.D. 1256) marks the end of the Ismaili influence in Gilan. This is a great mistake. -Hyacinth L. Rabino2

Institute of Ismaili Studies Summer Programme at McGill University

Now in its 6th year, the IIS Summer Programme on Islam was held in Montreal, Canada, for the second consecutive summer, from 11-19 August at McGill University. Thirty-one participants from seven countries contributed to the richness and diversity of the programme’s sessions and seminars.

The Summer Programme introduced participants to a multifaceted understanding of Islam and its Shi‘a Ismaili Tariqah, locating it within the broader intellectual, historical, social and political context of human civilisations. The extensive readings and daily programming challenged participants to consider new perspectives on a range of issues from articulating identity to practice of faith. In the words of one of the participants, Aliaa Remtulla, “It is one thing to sit in an academic setting in the Western world and discuss, with a degree of emotional separation, the existential capabilities of a faith; it is infinitely more challenging and rewarding to sit in a room filled with believers and attempt to negotiate and reconcile knowledge and belief in ways that are different from each other.”

Professor Azim Nanji opened the programme with an overview of the history of Muslim societies through a visual review of select artifacts from the Spirit and Life Exhibition. Dr Alnoor Dhanani’s session entitled “Encountering Islam” provided social and anthropological approaches to appreciating the pluralistic ethos of Muslim societies. This was followed by Dr Shainool Jiwa’s session on “History, Identity and Community”, which discussed the tools of historical thinking and the role, purpose and meaning of history for a faith community. Professor Hanna Kassis took the participants on an insightful inductive discovery of the Holy Qur’an, while Professor Modjtaba Sadria marshalled sociological perspectives in his guided exploration of “Art and Architecture in Muslim Societies”.

Professor Mohamed Arkoun challenged the participants through a critique of modern reason vis-à-vis religious reason. From other distinguished faculty members, participants also learnt about the Prophetic and ‘Alid traditions, notions of worship and practice amongst Muslims, and the Symbolism and Legalism of Islamic Law. Dr Farhad Daftary provided an engaging account of the history of the Ismaili community while Dr Sarfaroz Niyozov created an educational encounter with the Ismailis of Central Asia, which was infused with poetic and literary expressions from Central Asia. In his keynote address, Dr Aziz Esmail formulated the intellectual tools through which participants can engage in understanding and responding to contemporary issues, challenges and opportunities that face the Muslim world and develop authentic and purposive responses to them.

The Institute of Islamic Studies at McGill University hosted the participants in their distinctive library, which was founded by Professor Wilfred Cantwell Smith in 1952 and houses collections of rare manuscripts relevant to Muslim history and thought. Participants were given the unique opportunity to view a special display of the Institute’s artifacts and texts which was facilitated and narrated by Dr Adam Gacek. Professor Wisnovsky, the Institute’s Director, also gave a talk on new trends in the study of Islam’s rationalistic traditions.

Salima Kassam, an educationist working with ITREB Canada, shared her reflections on the programme in the following words: “The lecturers, the readings, and the opportunity for group work created an environment in which notions of Islam, whether historical or cultural, were brought forward, dissected and discussed in a broad forum to further develop perspectives. This enabled the participants to feel stronger in their ability to articulate their understanding of the faith and then, directly linked to that, their identity. This is an ideal foundational programme in understanding Islam and it provides the stepping stones for further personal, life-long learning, once the 10 days are completed.”

President Musharraf Writes History >> Creates Northern Areas Assembly >> Golden Jubilee Nazrana to Aga Khan Fatimid Imam Caliph, People

His Excellency President General Musharraf in this Diamond Jubilee Year of the Creation of Pakistan, on Tuesday announced landmark constitutional and development packages for the Northern Areas, historically the Aga Khan State, inhabited by more than one million people.“All the administrative and financial powers of the Kashmir Affairs and Northern Areas Ministry (KANA) will be transferred to the Northern Areas,” the president announced while addressing a large gathering of government officials and other notables of the area at the Military Auditorium in Gilgit where he inaugurated the 18 MW power project built at Naltar, about 40 kms from here . .. . . . . . . .


Full text and photos: here or Geneva Peace Development Centre

Source:
Fatimid Heritage Foundation, Geneva Peace Development Centre and Mountain Girls Education Development Program support development activities to enhance knowledge, conciliation, inter faith harmony, peace and global pluralism. It is an expression of love and devotion Ismaili Muslims have for His Highness Aga Khan Fatimid Imam Caliph, 49th direct lineal descendant of Prophet Muhammad through his cousin and son-in-law, Aly, the first Imam-Caliph, and his wife Fatima, the Prophet's daughter. Aga Khan is the rope of love and wisdom among interpretations of the faith, and bridge of confidence between West and Muslims.The FATIMID, Geneva Peace, and MGEDP activities are focused to promote a more secure, equitable and prosperous world in accordance with the vision of His Highness Aga Khan.

President Musharraf Approves Legal Framework Order to Extend Local Government System in Northern Areas of Pakistan

President General Musharraf has approved the Legal Framework Order (LFO) on devolution of power at grass roots level and introduction of local government system in Northern Areas, historically the Aga Khan State.

The President accorded approval to the LFO while presiding over a high-level meeting held in Rawalpindi on Saturday. Minister for Kashmir Affairs and Northern Areas Maj (r) Tahir Iqbal, Deputy Chief Executive Northern Areas Mir Ghazanfar Ali and high ranking officials attended the meeting to review development programme for Northern Areas including matters relating to LFO, Hydropower projects and other schemes.

Addressing the meeting, President Musharraf said Northern Areas would be brought at par with other parts of the country in terms of development, and quality of life of the people of these areas will be improved.

Speaking to media after the meeting Minister for Kashmir Affairs and Northern Areas said that work was underway on formulation for installation of local government system in Northern Areas adding “we have given detailed briefing to the President at the meeting in this respect which he has graciously appreciated.” The power will be devolved at grassroots level in Northern Areas with the introduction of LFO there. Administration which rested with Minister for Kashmir Affairs as Chief Executive will be transferred to Deputy Chief Executive and elected local representatives of the people.

In the meantime President Musharraf issued orders for renovation of Gilgit and Skardu airports with instructions to enhance PIA flights for Northern Areas.

Notes:Fatimid Heritage Foundation, Geneva Peace Development Centre and Mountain Girls Education Development Program support development activities to enhance knowledge, conciliation, inter faith harmony, peace and global pluralism. It is an expression of love and devotion Ismaili Muslims have for His Highness Aga Khan Fatimid Imam Caliph, 49th direct lineal descendant of Prophet Muhammad through his cousin and son-in-law, Aly, the first Imam-Caliph, and his wife Fatima, the Prophet's daughter. Aga Khan is the rope of love and wisdom among interpretations of the faith, and also bridge of confidence between West and Muslims.The FATIMID, Geneva Peace, and MGEDP activities are focused to promote a more secure, equitable and prosperous world in accordance with the vision of His Highness Aga Khan.

Tap Water safer and more environmentally friendly than bottled water: United States City Mayors>> Janat Hur

A number of high-profile American mayors have joined a campaign to curb the use of bottled water. They argue that bottled water wastes energy and resources through the production of plastic bottles and shipping. Salt Lake City Mayor Rocky Anderson said: "When I see people at the airport go over to a vending machine and waste their money buying bottled water at the vending when it's standing right next to a water faucet, you really have to wonder at the utter stupidity and the responsibility sometimes of American consumers." The campaign, organised by Corporate Accountability International, aims to promote tap water as safer and more environmentally friendly than bottled water. City administrations are asked to stop buying bottled water for its offices. Boston and Salt Lake City as well as a number of cities in California have signed on to the campaign, which was launched 10 October. In several other US cities, including Oakland, Portland, Austin, Chicago, Minneapolis and Chicago, the campaign’s organisers set up taste challenges to see whether consumers could tell the difference between bottled and tap water. Opponents of bottled water also point out that much of it originates from municipal water sources, just like tap water. Both Pepsi (Brand: Aquafina) and Coca Cola (Brand: Dasani) get their water from public sources. In San Francisco, Mayor Gavin Newsom has already banned the purchase of bottled water by his administration, while New York City launched a campaign promoting the benefit of tap water.

Aga Khan Fatimid Imam Caliph calls for Political and Theological Consensus Among All Muslims << Janat Hur

The Aga Khan at a ceremony held in Gouvieux, France on July 11, 2007 to mark the 50th anniversary of his accession to the Fatimid Imamat Caliphate pledged to support democratic processes, find means to help the people living below the poverty line and address political and theological tensions through consensus among all Muslims.
Referring the current conflict situation in the world, the Aga Khan emphasised that Muslims themselves were best suited to address some of the issues facing them in the modern context. He called for revitalisation of the essential values of Islam which, he said, could be done only through greater collaboration among different interpretations of the faith.
The Fatimid Imam Caliph highlighted the role of civil society in effectively contributing to better processes of democratic government. In many countries of Asia and Africa, the Aga Khan said, “Democracy is young and still relatively ineffective in support of modern development activities. While a strong civil society can and does help to counter-balance such ineffectiveness, the processes of democratic government must also receive more attention and support.”
“Political situations with a theological overlay are causing disaffection or antagonism between communities of the same faith, and even more so among different faiths,” he said. “At the centre of this turbulence is Islam. We cannot let this continue. On the other hand, the sheer scale of the problem added to its complexity, making it an issue which the Ummah in its entirety can better address, rather than individual schools of interpretation within it” said the Aga Khan Fatimid Imam Caliph.

Aga Khan Fatimid Imam Caliph Enhances Huministic Traditions of Islam >> Janat Hur

Muslims and Christians have far more in common than they have differences, Britain’s Prince Charles said at the opening of ‘Spirit & Life’ an exhibition of Islamic art inLondon Thursday, 12 July 2007. ‘So much attention is paid to the outward differences between faiths. Almost reflexively, this becomes translated into seemingly impenetrable divisions between people,’ said Prince Charles, who has made the promotion of inter-faith understanding one of his main interests. ‘People who - if they did but know it - are in fact linked by much and separated by little,’ he said. The masterpieces on display at the Spirit and Life exhibition atLondon’s Ismaili Centre bore witness to ‘the close ties between the Abrahamic faiths,’ he added. They were a reminder of the ’spirituality from which our faiths draw their real strength and of the heritage and traditions which we share.’ The exhibition organized by the Aga Khan Trust for Culture, featured rare Islamic art and manuscripts never before seen in Great Britain. Since its early use, the term ‘Shi’i’ denotes temporal and spiritual allegiance to the cause of the House of Prophet – the ‘Alid family. Shia Muslims are the followers of Aly b. Abi Talib. They profess in his Imamat and Caliphate, by revelation (nass) and Prophetic delegation, and have since upheld the right of the ‘Alid Imam-Caliphs to the leadership of the Ummah.
"And hold fast,All together, by the ropeWhich God stretches out for you,And be not divided among yourselves,And remember with gratitudeGod’s favour on you:For ye were enemiesAnd He joined your heartsIn love, so that by His grace,Ye became brethrens." Holy Qur’an 3:103

The Ismailis are the second largest of Shia Muslims. The Ismailis and what eventually came to be known as the Ithna ashari or Twelver Shia parted ways over the succession to the great, great grandson of Aly andFatima, Imam Jafar as-Sadiq, who died in 765 CE. The Ithna asharis transferred their allegiance to as-Sadiq’s youngest son Musa al-Kazim and after him, in lineal descent, to Muhammad al-Mahdi, their twelfth Imam who, they believe, is in occultation and will reappear to dispense perfect order and justice. The Ismailis gave their allegiance to Imam Jafar as-Sadiq’s eldest son Ismail (6th Fatimid Imam - Caliph), from whom they derive the name ‘Ismaili’.
In accordance with Ismaili and the Ithna ashari doctrine, tradition, and interpretation of history, in the Holy Qur’an the family of the Prophet (peace be upon him) has been declared pure. Prophet Muhammad identified these, including him, to be Hazrat Aly, Hazrat Bibi Fatima Zahra Khatun i Jannat and their children Hazrat Hassan and Hazrat Hussain (peace be upon the prophet and his family).
Ismailis give allegiance to the living Imam and his presence is considered mandatory to relate Islam to changing times and circumstances and his interpretation and teachings are looked at as being divine and inspirational for material and spiritual wellbeing.
The essence of Ismaili interpretation is in the desire to search for the true meaning of the revelation in order to understand the purpose of human existence and its destiny. This true, spiritual meaning can never be fettered by the bounds of time, place or the letter of its form. It is to be comprehended through the guidance of Imam i Mubin (manifest Imam), who is the inheritor of the Prophet’s authority, and the trustee of his legacy. A principal function of Imam i Mubin is to enable the believers to go beyond the apparent or outward form of the revelation in search of its spirituality and intellect. A believer who sincerely submits to the Imam’s guidance may potentially attain the knowledge of self. The Ismailis thus after that to God and the Prophet place allegiance to the Imam by virtue of the command in the Qur’an for Muslims to obey the manifest Imam vested with authority. “O you, who believe, obey Allah and obey the Prophet (Sallallaho alaihi wa aalihi wa sallam) and (obey) the holders of (divine) authority from amongst you.” (Qur’an 4: 59). “And we have vested everything in the manifest Imam.” (Qur’an 36: 12).Ismailis attribute legitimate authority after the Prophet Muhammad’s death to his cousin and son-in-law ‘Ali, and subsequently to the designated Imams-Caliphs in his direct lineage. The Imam is also the Caliph and is venerated to be divinely guided as both custodian of the Qur’an and the prophet’s teaching, and interpreter and leader for elaborating and exemplifying Qur’anic vision for the individual as well as peoples. Fatimid Imam-Caliphs provide rational and intellectual discourse and facilitate synthesis and further development of appropriate elements present in other interpretations of Islam, and in religions and intellectual traditions outside Islam. Ismaili Muslims affirm the Shahadah (the profession of faith and the creed of all Muslims) ‘La- ilaha illa-llah, Muhammadur Rasulu-llah’. The Tawhid (unity of god) therein, and that the Holy Prophet Muhammad (peace be upon him and his progeny) is the last and final Prophet of Allah. Islam, as revealed in the Holy Qur’an, is the final message of Allah to mankind, and is universal and eternal. The Holy Prophet (peace be upon him and his progeny) through the divine revelation from Allah prescribed rules governing spiritual and temporal matters, including his succession. Aly is the Ameerul Mu’mineen (Master of the believers) and through his loin Imam i Zaman (Imam of the time), is the inheritor of the Prophet’s authority, the trustee of his legacy, and the Imamat is to continue in his progeny until the day of judgement.The succession of the line of prophecy by that of Imamat ensures the balance between the shariah or the exoteric aspect of the faith, and its esoteric, spiritual essence. Neither the exoteric nor the esoteric obliterates the other. While the Imam is the path to a believer’s inward, spiritual elevation, he is also the authority who makes the shariah relevant according to the needs of time and universe. The inner, spiritual life in harmony with the exoteric is a dimension of the faith that finds acceptance among many communities in both branches of Islam. Therefore the Imamat-Caliphate is indissoluble and remains in unison in the house of the Holy Prophet Muhammad (peace be upon him and his progeny) by revelation (nass). Within its fundamental unity, Islam has elicited, over the ages, varying responses to its primal message calling upon man to surrender himself to God. Historically, these responses have been expressed as two main perspectives within Islam: the Shia and the Sunni. Each encompasses a rich diversity of spiritual temperaments, juridical preferences, social and psychological dispositions, political entities and cultures. Fatimid Imamat-Caliphate is one such response integral to the overall Shia perspective which seeks to comprehend the true meaning of the Islamic message, and trace a path to its fulfilment.
In the “Verse of Light”, Quran describes cosmos of signs embedded within signs, meanings within meanings, and deeper realities within other realities:
‘Allah is the light of the heavens and earthHis light like the light of a lamp in a nicheThe lamp enclosed in a glassThe glass like a pearl-white starKindled from an olive tree that is blessedNeither from the East nor from the WestIts oil nearly glows forth without the touch of fireLight on light Allah guides to his lightWhomeverHe willsAllah strikes symbols for humankindAllah in all things is most knowing’.
The Ismaili belief is rooted in the teachings of Prophet Muhammad (peace be upon him and his progeny) and Imam Aly and Imam Jafar as-Sadiq, emphasizing the complement between revelation and intellectual reflection, each substantiating the other. This is the message that the Prophet conveys in a reported tradition: “We (the Prophets) speak to people in the measure of their intelligences”. Both Imam Ali and Imam Jafar as-Sadiq as also the entire hereditary line of Imamat for 1427 years now, have expounded the doctrine of Quran addressing different levels of meaning: the literal, the alluded esoteric purport, the limit as to what is permitted and what is forbidden, and the ethical vision which God intends to realise through man, with Divine support, for an integral moral society. The Quran in Ismaili thought as in other interpretations of Islam, thus offer the believers, the possibility, in accordance with their own inner capacities, to derive newer insights to address the needs of time. Ismaili history for well over 1427 years is found to have been inscribed a positive impression of synchronized universality of Islam for stabilising inter-faith harmony. The social, political, genetic and historical significance of the Fatimids is so authentic by virtue of their performances and elaborations that it cannot be obscured by their detractors or opponents any more. Unfortunately for a long time now, those involved with this issue have allowed themselves to bypass the more concrete esoteric traditions of the Fatimids as mere myth or phenomenon, though the Ismaili practice, belief, ritual and interpretation have always been well confined to the vision of the Holy Prophet (peace be upon him and his progeny) and teachings of Qur’an.
It is time that heresiological depictions are stopped and analysis made based on Fatimid period literature now available in its origin. The scholastic study and research should be at a relative advantage today by virtue of the breath taking pace with which the Fatimid material, treatises, manuscripts and texts are being discovered and released.
The Governor of Texas Rick Perry accompanied by the First Lady, Anita Perry at the inauguration ceremony of the Ismaili Jamatkhana and Center, Houston, said “For more than a millennium, the Ismaili tradition has been rooted in understanding, enlightenment and tolerance. You have welcomed peace while shunning discord. You have practiced love while speaking out against hatred. Your faith has been a reservoir of hope for those seeking light.” The Ismailis during their history of over 1427 years have been led by a living, hereditary Imam in direct lineage to the Holy Prophet Muhammad (peace be upon him and his progeny) through his cousin, son in law and First Imam Aly and his wife Fatima, the Prophet’s daughter and only surviving child. The line of hereditary succession to Imamat traditionally and historically from First Imam Aly to Forty Ninth Imam Shah Karim al- Hussaini is thus traced and recorded as: 1. Imam Aly 10 -40 (632- 661); 2 Imam Hussain 40-61 (661–680); 3 Imam Zainil ‘Abideen 61-96 (680–713); 4 Imam Muhammadinil Baqir 96-125 (713-733); 5 Imam Ja’firinis Sadiq 125-148 (733-765); 6 Imam Ismail 148-158 (765-775); 7 Imam Muhammad Ibni Ismail 158-197 (775-813); 8 Imam Wafi Ahmed 197-212 (813-828); 9 Imam Taqi Muhammad 212-225 (828-840); 10 Imam Raziyiddin Abdillah 225-268 (840-881); 11 Imam Muhammadinil Mahdi 268-322 (881-934); 12 Imam Qaim 322-334 (934-946); 13 Imam Mansur 334-341 ME (946-952); 14 Imam Mu’izz 341-365 (952-975); 15 Ima’m Aziz 365-386 (975-996); 16 Imam Hakim bi Amrillah 386-411 (996-1021); 17 Imam Zahir 411-427 (1021-1036); 18 Imam Mustansiribillah I 427-487 (1036-1095); 19 Imam Nizar I 487-490 (1095-1097); 20 Imam Hadi 490-530 (1097-1136); 21 Imam Muhatdi 530-552 (1136-1157); 22 Imam Qahir 552-557 (1157-1162); 23 Imam ‘Ala Zikrihis Salam 557-561 (1162-1166); 24 Imam A’ala Muhammad 561-607 (1166-1210); 25 Imam Jalaliddeen Hasan 607-618 (1210-1221); 26 Imam ‘Alaiddeen Muhammad 619-653 (1221-1255); 27 Imam Rukniddeen Khairi Shah 653-654 (1255-1257); 28 Imam Shamsiddeen Muhammad 654-710 (1257-1310); 29 Imam Qasim Shah 710-771 (1310-1370); 30 Imam Islam Shah 771-827 (1370-1423); 31 Imam Muhammad Ibni Islam Shah 827-868 (1423-1463); 32 Imam Mustansirbillah II 868-880 (1463-1475); 33 Imam Abdis Salam 880-899 (1475-1493); 34 Imam Ghareeb Meerza 899-902 (1493-1496); 35 Imam Abizzar Aly 902-915 (1496-1509); 36 Imam Murad Meerza 915-920 (1509-1514); 37 Imam Zilfiqar Aly 920-922 (1514-1516); 38 Imam Nooriddeen Aly 922-957 (1516-1550); 39 Imam Khalilillahi Aly I 957-993 (1550-1585); 40 Imam Nizar II 993-1038 (1585-1628); 41 Imam Sayyid Aly 1038-1071 (1628-1660); 42 Imam Hasan Aly 1071-1106 (1660-1694); 43 Imam Qasim Aly 1106-1143 (1694-1730); 44 Imam Abyl Hasan Aly 1143-1206 (1730-1792); 45 Imam Khalilillahi Aly II 1206-1233 (1792-1817); 46 Imam Shah Hasan Aly 1233-1298 (1817-1881); 47 Imam Aly Shah 1298-1302 (1881-1885); 48 Imam Sultan Muhammad Shah 1302-1376 (1885-1957); 49 Imam Shah Kari’m al-Hussaini (since 1957).
Excerpts from “Aga Khan: Fatimid Imam Caliph” by Anwar Merchant
© 2007 Fatimid Heritage Foundation

Holy Qura'an:The Emphasis on Our Common Humanity > Aga Khan

Muslims regard Qur’an as being the unique culmination of series of divine revelations. It elaborates the evolution of both mankind and the universe in that it is an eternal book of guidance that must be understood and followed if it is to serve as the moral and spiritual guide for human conduct and progress. It also reflects the social economic, religious and state situation of seventh century Arabia. It is reflective of the circumstances of the life of the Holy Prophet and his community, and that of his preceding communities and Prophets.

The earliest revelations of the Holy Qur’an to the Prophet Muhammad evoke powerful symbols of learning and knowledge. The value placed on knowledge in the Holy Qur’an became the foundation for the development of education in all its different expressions throughout Muslim history.In Quran there are 704 verses in which either the word ilm or the words of the same derivation are used in the following order: a’lam 49 times, al-ilm 80 times, a’lamu 11 times, alim 162 times, a’lim 13 times, ilman 14 times, i’lamu 27 times, ma’lum and ma’lumat 13 times, ya’lamun 85 times, ya’lamu 93 times, ta’lamun 56 times. Pen and books are essential aids of knowledge, and for them, the qalam occurs 2 times and al-kitab 230 times. In addition, a number of words related to writing, like kataba, katabna, kutiba, katib, yaktubu, naktubu are used in a number of verses. In Quran the total number of verses using the words related to writing is 319, and the word kitab for the Quran is used on 81 different occasions.

His Highness the Aga Khan on October 19, 2003 speaking of the Qur’an at the opening session of “Word of God, Art of Man: The Qur’an and its creative expressions” said that our time is now calling us for enlightened encounters among faiths and cultures. Whatever its vernacular forms, the language of art, more so when it is spiritually inspired, can be a positive barrier-transcending medium of discourse, manifesting the depths of the human spirit.

“The discourse of Holy Qur’an, rich in parable and allegory, metaphor and symbol, has been an inexhaustible well-spring of inspiration, lending itself to a wide spectrum of interpretations. This freedom of interpretation is a generosity which the Qur’an confers upon all believers, uniting them in the conviction that All-Merciful Allah will forgive them if they err in their sincere attempt to understand His word. Happily as a result the Holy Book continues to guide and illuminate the thought and conduct of Muslims belonging to different communities of interpretation and spiritual affiliation, from century to century, in diverse cultural environments.”

“Noble Qur’an” the Aga Khan went on to say,” extends its principle of pluralism also to adherents of other faiths. It affirms that each has a direction and path to which they turn so that all should strive for good works, in the belief that, whatsoever they may be, Allah will bring them together.”

“The Qur’an acknowledges that people upon whom wisdom has been bestowed are the recipients of abundant good; they are the exalted ones, hence Islam’s consistent encouragement to Muslim men and women to seek knowledge wherever it is to be found. Poetising the Prophet’s teaching, Nasir Khusraw, the 11th century Iranian poet-philosopher, also extols the virtue of knowledge. For him, true jihad is the war that must be waged against the perpetrators of bigotry, through spreading knowledge that dispels the darkness of ignorance and nourishes the seed of peace that is innately embedded in the human soul.”

“The Qur’an” Aga Khan said “may not propound a doctrine of Islamic art or material culture it does offer imaginative scope in this direction. From early on, its passages have inspired works of art and architecture, and shaped attitudes and norms that have guided the development of Muslim artistic traditions. Scientific pursuits, philosophic inquiry and artistic endeavour are all seen as the response of the faithful to the recurring call of the Qur’an to ponder the creation as a way to understand Allah’s benevolent majesty. As Sura al-Baqara proclaims: ‘Wherever you turn, there is the face of Allah’.

“Does not the Qur’an invite the artist, as much as the mystic, to go beyond the physical – the outward – so as to seek to unveil that which lies at the centre but gives life to the periphery? Is not a great work of art, like the ecstasy of the mystic, a gesture of the spirit, a stirring of the soul that comes from the attempt to experience a glimpse of, and an intimacy with, that which is ineffable and beyond being?” he enquired hypothetically.

“The famous verse of ‘light’ in the Qur’an, the Ayat al-Nur, inspires among Muslims a reflection on the sacred, the transcendent. It hints at a cosmos full of signs and symbols that evoke the perfection of Allah’s creation and mercy. Many other verses of the Qur’an have similarly inspired calligraphy in all its forms, reminding us of the richness and vitality of Muslim traditions in the Arts.”

“The Holy Qur’an as a message encompasses the entirety of human existence and effort. It is concerned with the salvation of the soul, but commensurately also with the ethical imperatives which sustain an equitable social order. The Qur’an is an inclusive vision of society that gives primacy to nobility of conduct. It speaks of differences of language and colour as a divine sign of mercy and a portent for people of knowledge to reflect upon.”

“Ours is a time when knowledge and information are expanding at an accelerating and, perhaps, unsettling pace. There exists, therefore, an unprecedented capacity for improving the human condition. And yet, ills such as abject poverty and ignorance, and the conflicts these breed, continue to afflict the world. The Qur’an addresses this challenge eloquently. The power of its message is reflected in its gracious disposition to differences of interpretation; its respect for other faiths and societies; its affirmation of the primacy of the intellect; its insistence that knowledge is worthy when it is used to serve Allah’s creation; and, above all, its emphasis on our common humanity" asserted Prince Aga Khan.

London Muslim students to share experiences of further education in new survey > Janat Hur

The Mayor of London launched a survey looking at the challenges facing Muslim students in further education.

Mayor Ken Livingstone said: 'London has the most diverse population of any city in the world, and its student population is particularly diverse. London's cosmopolitan nature is its greatest strength and yet some communities can face exclusion that affects many aspects of their lives.'This survey aims to explore the experiences of Muslim students in London’s Universities and Colleges and is being implemented following representations from Muslim students and the National Union of Students' Black Students campaign. I have been greatly concerned to hear about education inequality issues raised by some of London’s Muslim community.'I hope that this report will help universities and colleges better understand the particular problems faced by Muslim students and identify factors that support or hinder opportunities to learn.'The survey is a direct response to issues raised to the Mayor at a series of stakeholder seminars and conferences earlier this year. The research will be used to help identify strategies and approaches that can address the challenges that they face.The survey will be sent to further and higher education institutions, mosques, community groups, student and youth organisations across London. The deadline for responding to the survey is 15 December 2007.

Notes:The Office for Public Management (OPM) have been commissioned to conduct the survey which is part of a wider research project engaging with London Muslim students. The research will seek to obtain quantitative data on characteristics of London Muslim students and qualitative information on their experiences.The results of the survey are due to be published in spring 2008.

The survey can be accessed via the Greater London Authority and OPM websites via the following links: http://www.london.gov.uk/mayor/equalities/muslim-students.jsp, or http://www.opmsurveys.co.uk/glasurvey/glasurvey.htm.

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