The Ismāʿīlī (Urdu: اسماعیلی Ismāʿīlī, Arabic: الإسماعيليون al-Ismāʿīliyyūn; Persian: اسماعیلیان Esmāʿīliyān) branch of Islam is the second largest part of the Shī'a community, after the Twelvers (Ithnāʿashariyya). Though there are several sub-groupings within the Ismailis, the term in today's vernacular generally refers to the Nizārī, who are followers of the Aga Khan and are the only Shīʿa community with a continuing line of Imāma "Imamate". (Note that the concept of al-Imāma in the Shīʿa sense differs greatly from the Sunni understanding.)

1 Imams
2 History
3 20th Century
4 See also
5 External links
6 References

[edit] Imams

The following are the Ismāʿīlī Imāms<ref>Farhad Daftary. The Ismāʿīlīs: Their history and doctrines. Cambridge, England: Cambridge University Press, 1990, pp. 551-553.</ref>:

1. ʿAlī ibn Abī Ṭālib ألإمام علي إبن ابي طالب

2. al-Ḥussayn ibn ʿAlī ibn Abī Ṭālib ألإمام الحسین إبن علي إبن ابي طالب

3. ʿAlī Zayn al-ʿĀbidīn ألإمام علي زین العابدین

4. Muḥammad al-Bāqir ألإمام محمد الباقر

5. Jaʿfar aṣ-Ṣādiq ألإمام جعفر الصادق

6. Ismāʿīl ibn Jaʿfar ألإمام إسماعیل إبن جعفر

7. Muḥammad ibn Ismāʿīl ألإمام محمد إبن إسماعیل

8. ʿAbdullāh ألإمام عبد الله (according to Daftari) / Wafī Aḥmad ألإمام وفي أحمد (according to official Nizārī list)

9. Aḥmad ألإمام أحمد (according to Daftari) / Taqī Muḥammad ألإمام تقي محمد (according to official Nizārī list)

10. al-Ḥussayn ألإمام الحسين (according to Daftari) / Raḍiyu-d-Dīn ʿAbdullāh ألإمام رضي الدين عبد الله (according to official Nizārī list)

11. 1st Fāṭimid caliph-imam ʿUbaydullāh al-Mahdī billāh ألإمام عٌبَيد الله المهدي بالله

12. 2nd Fāṭimid caliph-imam Muḥammad al-Qāʾim bi-ʾAmrillāh ألإمام محمد القائم بأمر الله

13. 3rd Fāṭimid caliph-imam Ismāʿīl al-Manṣūr ألإمام إسماعيل المنصور

14. 4th Fāṭimid caliph-imam Maʿād al-Muʿizz li-Dīnillāh ألإمام مَعَاد المُعِزّ لدين الله

15. 5th Fāṭimid caliph-imam Abū Manṣūr Nizār al-ʿAzīz billāh ألإمام أبو منصور نزار العزيز بالله

16. 6th Fāṭimid caliph-imam Al-Ḥakīm bi-Amrillāh ألإمام الحكيم بأمر الله (Druze split off)

17. 7th Fāṭimid caliph-imam ʿAlī az-Zāhir li-Iʿzāz Dīnillāh ألإمام علي الظاهر لإعزاز دين الله

18. 8th Fāṭimid caliph-imam Al-Mustanṣir billāh ألإمام المستنصر بالله

Nizārī Imāms:

19. Nizār ibn al-Mustanṣir billāh ألإمام نزار إبن المستنصر بالله

20. Al-Hādī ألإمام الهادي

21. Al-Muhtadī ألإمام المهتدي

22. Al-Qāhir ألإمام القاهر

23. al-Ḥassan II ʿalā dhikrihi-s-salām ألإمام الحسن الثاني على ذكره السلام

24. Nūru-d-Dīn Muḥammad II ألإمام نور الدين محمد الثاني

25. Jalālu-d-Dīn Ḥassan III ألإمام جلال الدين حسن الثالث

26. ʿAlāʾu-d-Dīn Muḥammad III ألإمام على الدين محمد الثالث

27. Ruknu-d-Dīn Khurshāh ألإمام ركن الدين خرشاه

28. Shamsu-d-Dīn Muḥammad ألإمام شمس الدين محمد

29. Qāsim Shāh ألإمام قاسم شاه

30. Islām Shāh ألإمام إسلام شاه

31. Muḥammad ibn Islām Shāh ألإمام محمد إبن إسلام شاه

32. Mustanṣir billāh II ألإمام مستنصر بالله الثاني

33. ʿAbdu-s-Salām Shāh ألإمام عبد السلام شاه

34. Gharīb Mīrzā / Mustanṣir billāh III ألإمام غريب ميرزا \ مستنصر باالله الثالث

35. Abū Dharr ʿAlī Nūru-d-Dīn ألإمام أبو ذرّ علي نور الدّين

36. Murād Mīrzā ألإمام مراد ميرزا

37. Dhu-l-Fiqār ʿAlī Khalīlullāh I ألإمام ذو الفقار علي خليل الله الأول

38. Nūru-d-Dahr (Nūru-d-Dīn) ʿAlī ألإمام نور الدهر (نور الدين) علي

39. Khalīlullāh II ʿAlī ألإمام خليل الله الثاني علي

40. Shāh Nizār II ألإمام شاه نزار الثاني

41. Sayyid ʿAlī ألإمام سيد علي

42. Ḥassan ʿAlī ألإمام حسن علي

43. Qāsim ʿAlī (Sayyid Jaʿfar) ألإمام قاسم علي \ سيد جعفر

44. Abu-l-Ḥassan ʿAlī (Bāqir Shāh) ألإمام أبو الحسن علي \ باقر شاه

45. Shāh Khalīlullāh III ألإمام شاه خليل الله الثالث

46. Ḥassan ʿAlī Shāh Āghā Khān I ألإمام حسن علي شاه آغا خان الأول

47. Āqā ʿAlī Shāh Āghā Khān II ألإمام آقا علي شاه آغا خان الثاني (Shāh ʿAlī Shāh ألإمام شاه علي شاه according to official Nizārī list)

48. Sulṭān Muḥammad Shāh Āghā Khān III ألإمام سلطان محمد شاه آغا خان الثالث

49. His Highness Shāh Karīmu-l-Ḥussaynī Āghā Khān IV سمو ألإمام شاه كريم الحسيني آغا خان الرابع

Mustaʿlī Imāms:

19. 9th Fāṭimid caliph-imam Aḥmad al-Mustaʿlī ألإمام أحمد المستعلي

20. 10th Fāṭimid caliph-imam Al-Āmir bi-Aḥkāmillāh ألإمام الآمر بأحكام الله (Ḥāfizī schism)

21. Aṭ-Ṭayyib Abī-l-Qāsim ألإمام الطيب أبي القاسم (in occultation)

[edit] History

Adapted from the Preface of Farhad Daftary, The Ismailis: Their History and Doctrines (Cambridge University Press, 1990, pp.xv-xvi). See also A Short History of the Ismailis: Traditions of a Muslim Community, (Edinburgh University Press, 1998) by the same author.] "The Ismailis constitute the second largest Shia community after the Twelvers in the Muslim world and are now scattered in more than twenty countries of Asia, Africa, Europe and America. This book traces the history and doctrines of the Ismaili movement from its origins to the present time, a period of approximately twelve centuries."

"The origins of Sunnism and Shi‘ism, the two main divisions of Islam, may be traced to the crisis of succession faced by the nascent Muslim community following the death of the Prophet Muhammad, though the doctrinal bases of these divisions developed gradually in the course of several centuries. In time, Shia Islam, the minoritarian view, became subdivided into different groups, many of which proved short-lived. But Imami Shi‘ism, providing the common early heritage for several Shia communities, notably the Twelvers and the Ismailis, was a major exception."

"The Ismailis have had a long and eventful history. In mediaeval times, they twice established states of their own and played important parts for relatively long periods on the historical stage of the Muslim world. During the second century of their history, the Ismailis founded the first Shia caliphate under the Fatimid caliph-Imams. They also made important contributions to Islamic thought and culture during the Fatimid period. Later, after a schism that split Ismailism into two major Nizari and Mustalian branches, the Nizari leaders succeeded in founding a cohesive state, with numerous mountain strongholds and scattered territories stretching from eastern Persia to Syria. The Nizari state collapsed only under the onslaught of all-conquering Mongols. Thereafter, the Ismailis never regained any political prominence and survived in many lands as a minor Shia Muslim community. By the second half of the eighteenth century, however, the spiritual leaders or Imams of the Nizari majority came out of their obscurity and actively participated in certain political events in Persia and, then, in British India; later they acquired international prominence under their hereditary title of Agha Khan (Aga Khan)."

Because of political developments in Iran in the late 1830s and early 1840s the 46th Imam, Aga Hasan Ali Shah, emigrated to the Indian subcontinent. He was the first Imam to bear the title of Aga Khan, which had been previously bestowed on him by the Persian Emperor, Fath Ali Shah. He settled in Bombay in 1848 where he established his headquarters, a development that had an uplifting effect on the community in India and on the religious and communal life of the whole Ismaili world. It helped the community in India gain a greater sense of confidence and identity as Shia Ismaili Muslims, and laid the foundations for its social progress. It also marked the beginning of an era of more regular contacts between the Imam and his widely dispersed followers. Deputations came to Bombay to receive the Imam's guidance from as far afield as Kashgar in China, Bokhara in Central Asia, all parts of Iran, and the Middle East.

In the second half of the 19th and early 20th centuries, Ismailis from the Indian sub-continent migrated to East Africa in significant numbers.

[edit] 20th Century

Under the leadership of Sir Sultan Muhammad Shah, Aga Khan III, the first half of the twentieth century was a period of significant development for the Ismaili community. Numerous institutions for social and economic development were established on the Indian sub-continent and in East Africa. Ismailis have marked the Jubilees of their Imams with public celebrations, which are symbolic affirmations of the ties that link the Ismaili Imam and his followers. Although the Jubilees have no real religious significance, they serve to reaffirm the Imamat's world-wide commitment to the improvement of the quality of human life, especially in the developing countries.

The Jubilees of Sir Sultan Muhammad Shah, Aga Khan III, are well remembered. During his 72 years of Imamat (1885-1957), the community celebrated his Golden (1937), Diamond (1946) and Platinum (1954) Jubilees. To show their appreciation and affection, the Ismailis weighed their Imam in gold, diamonds and, symbolically, in platinum, respectively, the proceeds of which were used to further develop major social welfare and development institutions in Asia and Africa.

On the subcontinent of India and Pakistan, social development institutions were established, in the words of the late Aga Khan, "for the relief of humanity". They included institutions such as the Diamond Jubilee Trust and the Platinum Jubilee Investments Limited which in turn assisted the growth of various types of cooperative societies. Diamond Jubilee Schools for girls were established throughout the remote Northern Areas of what is now Pakistan. In addition, scholarship programmes, established at the time of the Golden Jubilee to give assistance to needy students, were progressively expanded. In East Africa, major social welfare and economic development institutions were established. Those involved in social welfare included the accelerated development of schools and community centres, and a modern, fully-equipped hospital in Nairobi. Among the economic development institutions established in East Africa were companies such as the Diamond Jubilee Investment Trust (now Diamond Trust of Kenya) and the Jubilee Insurance Company, which are quoted on the Nairobi Stock Exchange and have become major players in national development.

Sir Sultan Muhammad Shah also introduced organisational forms that gave Ismaili communities the means to structure and regulate their own affairs. These were built on the Muslim tradition of a communitarian ethic on the one hand, and responsible individual conscience with freedom to negotiate one's own moral commitment and destiny on the other. In 1905 he ordained the first Ismaili Constitution for the social governance of the community in East Africa. The new administration for the Community's affairs was organised into a hierarchy of councils at the local, national, and regional levels. The constitution also set out rules in such matters as marriage, divorce and inheritance, guidelines for mutual cooperation and support among Ismailis, and their interface with other communities. Similar constitutions were promulgated in the Indian subcontinent, and all were periodically revised to address emerging needs and circumstances in diverse settings.

Following the Second World War, far-reaching social, economic and political changes profoundly affected a number of areas where Ismailis resided.

In 1947, British rule in the Indian subcontinent was replaced by the two sovereign, independent nations, of India and Pakistan, resulting in the migration of at least a million people and significant loss of life and property. In the Middle East, the Suez crisis of 1956 as well as the preceding crisis in Iran, demonstrated the sharp upsurge of nationalism, which was as assertive of the region's social and economic aspirations as of its political independence. Africa was also set on its course to decolonisation, swept by what Mr. Harold MacMillan, the then British Prime Minister, aptly termed the "wind of change". By the early 1960s, most of East and Central Africa, where the majority of the Ismaili population on the continent resided (including Tanganyika, Kenya, Uganda, Malagasy, Rwanda, Burundi and Zaire), had attained their political independence.

This was the world in which the present Aga Khan acceded to the Imamat in 1957. The period following his accession can be characterised as one of rapid political and economic change. Planning of programmes and institutions became increasingly difficult due to the rapid changes in newly-emerging nations. Upon becoming Imam, the present Aga Khan's immediate concern was the preparation of his followers, wherever they lived, for the changes that lay ahead. This rapidly evolving situation called for bold initiatives and new programmes to reflect developing national aspirations.

In Africa, Asia and the Middle East, a major objective of the Community's social welfare and economic programmes, until the mid-fifties, had been to create a broad base of businessmen, agriculturists, and professionals. The educational facilities of the Community tended to emphasise secondary-level education. With the coming of independence, each nation's economic aspirations took on new dimensions, focusing on industrialisation and modernisation of agriculture. The Community's educational priorities had to be reassessed in the context of new national goals, and new institutions had to be created to respond to the growing complexity of the development process.

In 1972, under the regime of the then President Idi Amin, Ismailis and other Asians were expelled, despite being citizens of the country and having lived there for generations. The Aga Khan had to take urgent steps to facilitate the resettlement of Ismailis displaced from Uganda, Tanzania, Kenya and also from Burma. Owing to his personal efforts most found homes, not only in Asia, but also in Europe and North America. Most of the basic resettlement problems were overcome remarkably rapidly. This was due to the adaptability of the Ismailis themselves and in particular to their educational background and their linguistic abilities, as well as the efforts of the host countries and the moral and material support from Ismaili community programmes.

Spiritual allegiance to the Imam and adherence to the Shia Imami Ismaili tariqah (persuasion) of Islam according to the guidance of the Imam of the time, have engendered in the Ismaili community an ethos of self-reliance, unity, and a common identity. The present Aga Khan continued the practice of his predecessor and extended constitutions to Ismaili communities in the US, Canada, several European countries, the Gulf, Syria and Iran following a process of consultation within each constituency. In 1986, he promulgated a Constitution that, for the first time, brought the social governance of the world-wide Ismaili community into a single structure with built-in flexibility to account for diverse circumstances of different regions. Served by volunteers appointed by and accountable to the Imam, the Constitution functions as an enabler to harness the best in individual creativity in an ethos of group responsibility to promote the common well-being.

Like its predecessors, the present constitution is founded on each Ismaili's spiritual allegiance to the Imam of the time, which is separate from the secular allegiance that all Ismailis owe as citizens to their national entities. The guidance of the present Imam and his predecessor emphasised the Ismaili's allegiance to his or her country as a fundamental obligation. These obligations discharged not by passive affirmation but through responsible engagement and active commitment to uphold national integrity and contribute to peaceful development.

In view of the importance that Islam places on maintaining a balance between the spiritual well-being of the individual and the quality of his life, the Imam's guidance deals with both aspects of the life of his followers. The Aga Khan has encouraged Ismaili Muslims, settled in the industrialised world, to contribute towards the progress of communities in the developing world through various development programmes. In recent years, Ismaili Muslims, who have come to the US, Canada and Europe, mostly as refugees from Asia and Africa, have readily settled into the social, educational and economic fabric of urban and rural centres across the two continents. As in the developing world, the Ismaili Muslim Community's settlement in the industrial world has involved the establishment of community institutions characterised by an ethos of self-reliance, an emphasis on education, and a pervasive spirit of philanthropy.

From July 1982 to July 1983, to celebrate the present Aga Khan's Silver Jubilee, marking the 25th anniversary of his accession to the Imamat, many new social and economic development projects were launched, although there were no weighing ceremonies. These range from the establishment of the US$ 300 million international Aga Khan University with its Faculty of Health Sciences and teaching hospital based in Karachi, the expansion of schools for girls and medical centres in the Hunza region, one of the remote parts of Northern Pakistan bordering on China and Afghanistan, to the establishment of the Aga Khan Rural Support Programme in Gujarat, India, and the extension of existing urban hospitals and primary health care centres in Tanzania and Kenya.

These initiatives form part of an international network of institutions involved in fields that range from education, health and rural development, to architecture and the promotion of private sector enterprise and together make up the Aga Khan Development Network.

It is this commitment to man's dignity and relief of humanity that inspires the Ismaili Imamat's philanthropic institutions. Giving of one's competence, sharing one's time, material or intellectual wherewithal with those among whom one lives, for the relief of hardship, pain or ignorance is a deeply ingrained tradition which shapes the social conscience of the Ismaili Muslim community.

[edit] See also

Institute of Ismaili Studies http://www.iis.ac.uk/view_article.asp?ContentID=104453

Aga Khan recently pledged to contribute 80million to Afghanistan, the largest single donation by an individual. ^{[citation needed]}

[edit] External links

[edit] References

The Ismailis: Their History and Doctrines; Farhad Daftary; Cambridge University Press, 1990
A Short History of the Ismailis: Traditions of a Muslim Community; Farhad Daftary; Edinburgh University Press, 1998ar:إسماعيلية (طائفة)

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