Learning & Inspiration

The internal divisions of the Shi‘i community - as highlighted in the first part of this article, which was published in the last edition of The Ismaili USA - can be traced to the dispute over the succession to Imam Ja‘far al-Sadiq (d. 148/765 CE). After his death, the majority of his followers eventually recognized his son Musa al-Kazim (d. 183/799 CE) as their next Imam. However, the other Shi‘i groups acknowledged the Imamat of Musa’s eldest half-brother Isma‘il, the eponym of the Isma‘ili Shi‘ia, or his son Muhammad b. Isma‘il as successors to the Imamat. Little is known about the life and career of Muhammad b. Isma‘il, the seventh Imam of the Isma‘ilis, who went into hiding, initiating a period of concealment (dawr al-satr) in early Ismaili history. This period of concealment lasted until the foundation of the Fatimid caliphate when the Ismaili Imams emerged openly as Fatimid Caliphs. Henceforth Imam Muhammad b. Isma‘il acquired the epithet al-Maktum (the hidden one), in addition to al-Maymun (the fortunate one).

Shi`i Ismaili Muslims are unique in following a living, hereditary Imam (spiritual leader), whom they believe to be directly descended from the Prophet Muhammad (peace be upon him and his family). The Imam's duty has been to guide his community with Islamic principles that apply to the needs of the time. In this insightful book, M. Ali Lakhani examines how the ideas and actions of the current Ismaili Imam, and fourth Aga Khan, Prince Karim al-Hussaini, provide an Islamic response to the challenges that face Muslims in the modern era. 

The.Ismaili is pleased to bring you Sahil Badruddin’s interview with Dr. Ali Asani. He is a Professor of Indo-Muslim Religion and Cultures, the Director of the Prince Alwaleed bin Talal Islamic Studies Program at Harvard University, and part of Harvard’s Online Religious Literacy Project. He discussed his insights on the necessity of religious literacy, Harvard EdX and online courses, intellectual diversity and pluralism, rise of the non-religious in America, media, storytelling and perception of Muslims, nationalism, Harvard’s courses on Shi’ism and Ismaili Thought, and his vision for the future.

A Jamatkhana is a designated space for Shia Ismaili Muslims to gather and perform tariqah practices, such as supplicatory prayers - du‘a, meditative sessions of remembrance - zikr, and the recitation of devotional poetry, such as ginans and qasidas.