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Yahoo
17-02-2025
- General
- Yahoo
Who are Ismaili Muslims and how do their beliefs relate to the Aga Khan's work?
Prince Karim Aga Khan, who died on Feb. 4, 2025, served as the religious leader of Ismaili Muslims around the world since being appointed as the 49th hereditary imam in 1957. He came to be known around the world for his enormous work on global development issues and other philanthropic work. The Ismaili community considers the imam a direct descendant of the Prophet Muhammad. Ismaili Muslims are considered to be a branch of Shiite Islam. They constitute the second-largest community within the Shiite sect. An estimated 15 million Ismaili Muslims live in 35 countries, across all parts of the world. In the U.S., with around 40,000 Ismailis, Texas has the largest concentration of the community. As a scholar of Muslim philanthropy, I have long been impressed by the philanthropic and civic engagement of the Ismailis. Following the death of the Prophet in A.D. 632, differences emerged over who should have both political and spiritual control over the Muslim community. A majority chose Abu Bakr, one of the Prophet's closest companions, while a minority put their faith in his son-in-law and cousin, Ali. Those Muslims who put their faith in Abu Bakr came to be called Sunni, and those who believed in Ali came to be known as Shiite. Like other Shiite sects, Ismailis believe that Ali should have been selected as the successor of the Prophet Muhammad. They also believe that he should have been followed by Ali's two sons – the grandsons of Muhammad through his daughter Fatima. The key difference among other Shiites and Ismailis lies in their lineage of imams. While they agree with the first six imams, Ismailis believe that Imam Ismail ibn Jafar was the rightful person to be the seventh imam, while the majority of Shiites, known as Twelvers, believe that Imam Musa al-Kazim, Ismail's younger brother, was the true successor. They both agree that Ali was the first imam and on the next five imams, who are direct descendant of Ali and Fatima. The Ismaili sect split into two branches in 1094. Aga Khan was the leader of the Nizari branch, which believes in a living imam or leader. The second branch – Musta'lian Tayyibi Ismailis – believes that its 21st imam went into 'concealment'; in his physical absence, a vicegerent or 'da'i mutlaq' acts as an authority on his behalf. Like all Muslims, Ismailis believe that God sent his revelation to the Prophet Muhammad through Archangel Gabriel. However, they differ on other interpretations of the faith. According to the Ismailis, for example, the Quran conveys allegorical messages from God, and it is not the literal word of God. They also believe Muhammad to be the living embodiment of the Quran. Ismailis are strongly encouraged to pray three times a day, but it is not required. Ismailis believe in metaphorical, rather than literal, fasting. Ismailis believe that the esoteric meaning of fasting involves a fasting of the soul, whereby they attempt to purify the soul simply by avoiding sinful acts and doing good deeds. In terms of 'Zakat,' or charity – the third pillar of Islam, which Muslims are required to follow – Ismailis differ in two ways. They give it to the leader of their faith, Aga Khan, and believe that they have to give 12.5% of their income versus 2.5%. Ismaili history has a strong connection to pluralism – part of their philosophy of embracing difference. The Fatimid Empire that ruled over parts of North Africa and the Middle East from 909 to 1171 is said to have been a 'golden age of Ismaili thought.' It was a pluralistic community, in which Shiite and Sunni Muslims, as well as Christian and Jewish communities, worked together for the success of the flourishing empire, under the rule of the Ismaili imams. In the modern period, Ismailis have sought to further pluralism within their own communities by arguing that pluralism goes beyond tolerance and requires people to actively engage across differences and actively embrace difference as a strength. For example, Eboo Patel, an Ismaili American, has established the nonprofit Interfaith America as a way to further pluralism among faith communities. Prince Karim Aga Khan established the Aga Khan Development Network and Aga Khan Foundation in 1967. The network supports health care, housing, education and rural economic development in underprivileged areas. The foundation is one of nine agencies of the network that focuses on philanthropy. The Aga Khan Development Network has hospitals serving the poor in several parts of the world. The Aga Khan Medical University in Karachi, Pakistan, is considered to be a leading medical school globally. While previous imams or leaders also led charity and development projects, the Aga Khan was the first to create a formal, global philanthropic foundation. The Aga Khan Foundation operates in countries with Ismaili populations or historical connections to the Ismaili community, such as Afghanistan, Egypt, India, Kenya, Kyrgyzstan, Madagascar, Mozambique, Pakistan, Portugal, Syria, Tajikistan, Tanzania and Uganda. The foundation also has offices in Australia, Canada, the United Kingdom and the United States, focusing primarily on raising funds and advocating for the foundation. According to the foundation, in 2023 it served over 20 million people through 23,310 civil society partner organizations. The Ismaili community will now be led by the Aga Khan's eldest son, Rahim Al-Hussaini, as the 50th imam. He has been actively involved with the Aga Khan Development Network and is expected to continue the important philanthropic and development work of his global community. This article is republished from The Conversation, a nonprofit, independent news organization bringing you facts and trustworthy analysis to help you make sense of our complex world. It was written by: Shariq Siddiqui, Indiana University Read more: Nonprofits get more donations when they vary their Facebook fundraising messages − new research What is the Shia-Sunni divide? Hajj cancellation due to coronavirus is not the first time plague has disrupted this Muslim pilgrimage Shariq Siddiqui does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.
Observer
14-02-2025
- Politics
- Observer
Real change comes through open criticism
How can we understand conflicts within a single framework — whether geographical, cultural, or political? Conflict is a constant in history, manifesting in different forms over time. For instance, how do we explain long-standing internal struggles? Why do conflicts persist, evolve and resurface in new ways? Looking further back, similar conflicts arose between the Yemenis and the Nizari, the Qahtanis and the Adnanis, and even between northern and southern Arab kingdoms in the Arabian Peninsula. Though tribal alliances and interests have shifted, the core conflicts remained. The most dangerous of these were armed confrontations, which fuelled hatred and division among people who shared the same land and culture. These struggles led to significant political, cultural and psychological transformations, making the region vulnerable to foreign interference — from Persian rule to British influence. However, the focus here is not on the consequences of these conflicts but on understanding their nature. The nature of war is to weaken both sides. Although each party seeks to defeat the other, war ultimately destroys more than just the losing side. Decades of established structures and relationships are shaken, and even the so-called victor suffers losses. Consider World War II: the Allies defeated the Axis powers, yet at an immense cost. According to the United Nations, the war claimed 40 million civilian lives and 20 million military deaths — half of them from the Soviet Union, one of the victors. Another example is the fall of the Baath regime in Iraq in 2003 following the American invasion. The collapse of the government created a power vacuum, exacerbated by US administrator Paul Bremer's decision to dissolve the Iraqi army and security forces. This led to deep divisions, foreign interference and the rise of militant groups that spread beyond Iraq. Iran, once a bitter enemy, became the most influential force in Iraqi politics. This shift is striking, given that Iraq, under Saddam Hussein, fought a devastating war against Iran from 1980 to 1988 — ironically encouraged by the US at the time. Whenever a system collapses, internal and external instability follow. The resulting vacuum invites further divisions, power struggles and foreign manipulation. A clear example is Israel, which has exploited regional instability to launch repeated military campaigns against Palestinians. With neighbouring states weakened, Israel has acted with increasing aggression, justifying its war efforts under the pretext of combating resistance — resistance that is only natural given its occupation. Even flawed political systems maintain a certain balance within the broader geopolitical structure. Their sudden collapse disrupts this balance, allowing fragmented groups to compete for dominance, often leading to prolonged internal strife. External forces exploit these divisions, preventing stability and progress. Without unified leadership, small factions remain weak, easily manipulated, and incapable of effective governance. Instead of fostering stability, they struggle for survival, fuelling further disorder. Change is a natural force that affects individuals and societies alike. It drives movement and transformation, much like the Earth's rotation and gravitational pull. Stability and movement coexist in a delicate balance — one pushing forward, the other maintaining order. If either collapses, the other follows. This dynamic applies to societies as well: the old gives way to the new, which in turn becomes old and is replaced again. However, for change to be meaningful, it must be continuous. Without movement, even the most promising new structures fail, and even the most established systems crumble. Conflict follows a dialectical process, as Karl Marx's theory of dialectical materialism suggests. This framework helps explain historical transformations. By recognising these patterns, we see that internal divisions are not simply acts of self-destruction but signs of change and renewal. Although conflicts may seem chaotic, they often drive progress, even when the immediate costs are high. However, resistance to change — whether due to rigid cultural or political structures — deepens struggles, widening the circle of conflict and causing widespread losses. To truly understand conflict, we must acknowledge the common goal underlying both stability and change: the pursuit of what is best. Since this ideal is relative, it must adapt to shifting conditions. Achieving this requires honesty, self-reflection and a willingness to engage in meaningful dialogue. Real change comes through open criticism, acceptance of differences, correction of mistakes and the promotion of ethical values. Societies that uphold these principles foster stability and growth. Meanwhile, those that prioritise appearances over substance remain trapped in endless cycles of conflict and decline. Translated by Badr al-Dhafari The original version of this article was published in Oman Arabic newspaper on February 9, 2025
