The two terms, mustaqar Imam and mustawda Imam, are in application in the Ismaili theories to denote the types of the Imam, which have come from the following Koranic verse:-

"It is He Who produced (ansha'a) you from one living soul, and then (there is) a lodging place (mustaqar), and then a repository (mustawda). Indeed, We made plain the signs for a people who understand" (6:98)

The famous commentator Baidawi (d. 1286) writes in his "Anwar al-tanzil wa-Asrar al-tawil" (1st vol., p. 303) that the word mustaqar in the above verse means the man's backbone (sulb, pl. aslab), believed to be the "lodging place" of the sperm, while the word mustawda means the repository of the sperm in the female, i.e., the womb (rahim). Abu Hayyan (d. 1344) also comments in his "al-Bahr al-Muhit" that, "Mustaqar and Mustawda are explained here as meaning the loins of the father and the womb of the mother, as standing for the male and the female."

Hence, the mustaqar is considered to be the male, whereas the mustawda is reckoned as the female. As the female receives the sperm from the male, the mustawda Imam receives knowledge from the mustaqar Imam. The latter is the lodging place of the divine knowledge. The God's knowledge settles (tastaqirru, a verb from which the noun of place mustaqar is derived) and dwells (tuqimu) in the person of the Imam. He thus becomes the mustaqar of God's knowledge, i.e., the place in which God's knowledge has settled. This mustaqar Imam is sometimes called muqam. This word is a noun of place from the verb aqama (to dwell). It means therefore, the place where God's knowledge dwells (tuqimu).

The mustaqar is the term, derived from the Holy Koran (vide 2:34, 6:66, 98 and 7:23), applied to the regular and permanent Imam, occupying his proper place in the chain of succession, as opposed to mustawda, i.e., temporarily entrusted.

The term mustawda is derived from the verb istawda, meaning the leaving in custody. This term is also seen in the tradition that, "Verily, Hussain bin Ali, leaving for Iraq, entrusted the book and his will (istawda al-kitab wa'l wasiyya) to Umm Salma, the widow of the Prophet, and when Imam Zayn al-Abidin returned to Medina, she handed these over to him." (al-Kafi, 1st vol., p. 149).

In sum, the office of the mustaqar Imam is a permanent and hereditary, while that of mustawda Imam is temporary and not hereditary. Contrary to the mustaqar Imam, the mustawda Imam does not possess pontifical authority, he cannot transfer his office to any one else, he retains his position only temporarily.

The former is also symbolized as the sun, father and day. The latter is symbolized as the moon, mother and night. In other words, the mustaqar Imam's nature is hot like a sun, father or day, while that of the mustawda Imam is cool like a moon, mother or night. That is why the terms jalali and jamali are also used for mustaqar and mustawda Imams respectively. The mustaqar Imam can hold both offices at one time.

Likewise, Ali bin Abu Talib held two offices, i.e., mustaqar and mustawda. His office of mustaqar remained with his son Hussain and his progeny for ever, while the office of mustawda was governed temporarily by his another son Hasan, who in no circumstances could transfer his office to his own posterity.

Historically, it must be known that Hasan was 37 years old when his father fell at the hands of the assassin at Kufa in 661. Qais bin Sa'd was the first to swear allegiance (bayt) to Hasan on the day when Ali bin Abu Talib died, and it was followed by 40,000 Kufans, acclaiming him as the fifth caliph. Tabari (2nd vol., p. 5) writes that the oath of allegiance takeb by those present stipulated that, "They should make war on those who were at war with Hasan, and should live in peace with those who were at peace with Hasan." It sharply suggests that the oath sworn by the Kufans was purely political, and nothing to do with the succession to the Imamate. It was absolutely a temporal pledge of allegiance (bayt) to raise Hasan on power against Muawiya, but due to the disloyalty of the Kufans, he made a peace treaty and abdicated the power in favour of Muawiya. Granted that it was a religious pledge relating to the Imamate which had brought Hasan on power, then it will definitely mean that Hasan also transfer it to Muawiya, which is quite impossible.

The extant sources specify the causes of Hasan's renunciation as love for peace, distaste for politics and its dissensions, and the desire to avoid widespread massacre among the Muslims.He relinquished the power in 661 after ruling for 6 months and 3 days and the year of his abdication became known as the "year of the community" (am al-jama'a). Tabari (2nd vol., p. 199) quotes a tradition attributed to the Prophet, who is reported as saying: "This son of mine is a Lord (sayed) and he will unite the two branches of the Muslims."

Hatim bin Imran bin Zahra (d. 1104) writes in his epistle, "al-Usul wa'l Ahkam" that, "After him (Ali bin Abu Talib), his son al-Hasan undertook the affairs (al-amr); he was the Trustee (mustawda) Imam, and lived 47 years. Then after him came his brother al-Husayn; he was the Permanent (mustaqar) Imam." It is stated as well by several other scholars, such as al-Khattab bin Hasan (d. 1138) in "Ghayat al-Mawalid" (p. 35) and Ali bin Muhammad bin al-Walid (d. 1215) in "Risalat al-Idah" (p. 139), and "Tuhfat al-Murtad" (p. 168). This is furhter echoed in the Ismaili poem, "ash-Shafiya" (pp. 146-49, 221) attributed to Abu Firas that, "And the Pure Foundation of Religion (Ali bin Abu Talib) passed away, conveying the affair (al-amr) to al-Husayn. He conveyed the outward knowledge and the religion to al-Hasan, who with trusteeship was endowed." According to "The Encyclopaedia of Islam" (Leiden, 1971, 3rd vol., p. 1167), "Deviations from the strictly linear descendance in the succession to the Imamate were often explained in terms of a depositary (mustawda) Imamate which had to be returned to the line of permanent (mustaqar) Imams. Thus al-Hasan was sometimes considered as a depositary Imam, since the Imamate was carried on among the descendants of al-Husayn, the mustaqar Imam." Shaykh Radi al-Yasin writes in his "Sulh al-Hasan" (Qum, 1998, pp. 31-2) that when Ali bin Abu Talib was about to die, he entrusted al-Hasan and said, "My son, you are the trustee of authority and of blood."

Hussain was thus mustaqar Imam, who sacrificed his life for the cause of Islam; and Hasan was mustawda Imam, who abdicated the temporal power for restoring peace for the cause of Islam.

The Indian Ismaili Pirs further equated the term shah for the mustaqar and pir or hujjat for mustawda. The Imam exists in every age to guide his followers and that Imam was and is necessarily the mustaqar in the progeny of Imam Hussain, and he can also command at one time the office of the mustawda or the pir. Imam Sultan Muhammad Shah said in a message of January 11, 1953 that, "……and at present there is no independent Pir. I myself holding this position."

Hence, Imam Sultan Muhammad Shah held both offices of Shah (Imam) and Pir. He died on July 11, 1957 at Geneva, and bequeathed the offices of Shah and Pir (i.e., the offices of mustaqar and mustawda) to his grandson, Karim as per his Will which reads:

"I appoint my grandson Karim, the son of my own son, Aly Salomone Khan to succeed to the title of Aga Khan and to the (offices of ) IMAM and PIR of all Shia Ismailian followers."

Accordingly, the present Hazar Imam of the Shia Ismaili Muslims holds the offices of Shah and Pir, and as we have discussed already, that the former position explicitly symbolizes the father and the latter as mother. That is why, Mawlana Hazar Imam generally blesses his followers with the terms: "Paternal (mustaqar) Maternal (mustawda) Loving Blessings."

The red colour is the very symbol of the office of shah (or the mustaqar), and in its contrast, the green colour stands as the office of the pir (or the mustawda). In the light of the theory of the terms mustaqar (shah) and mustawda (pir or hujjat), Imam Sultan Muhammad Shah sent his message to Dr. Pir Muhammad Hoodbhoy (1905-1956) in reply to his letter, asking an interpretation of red and green colours of the Ismaili flag. The Imam sent the following message, sounding the terminologies of Indian tradition of shah and pir for mustaqar and mustawda :-

16th October, 1954

My dear Hoodbhoy,

In reply to your letter of 8th October, the colours of our family are, as you know, red and green, the reason being that we represent both (offices of) the Shah and the Peer.

The Shah was Hussein, the Peer was Hasan. Hasan had the Peer's colour of green, but Hussein's martyrdom was so enormous in events and was so opposed to even the smallest laws of war that the colour of his Holy Blood, namely red, was accepted with the green of the Prophet's Flag as a souvenir and remembrance of that terrible day.

It infers from above discussion that the GREEN COLOUR symbolizes peace and RED COLOUR is an indicative of sacrifice, therefore, both peace and sacrifice of all means and materials in the world, are the very messages of the Shia Ismaili Muslims, broadcasting through the channel of their historical colours of the flag.

Brief Biography of Huzur Wazir Ali Muhammad Rehmatullah Macklai

Huzur Wazir Ali Muhammad Rehmatullah Macklai, the son of Rehmatullah Mulji Macklai was born in Kera, Kutchh in 1894. He matriculated in Bombay in 1909 and joined his father's business in 1913, and became one of the most famous broker managers of Finance and Bullion Exchange in Bombay.

His career in the field of community service started when he joined the Ismaili Dharmic Library as a member in 1912, and then became its Hon. Secretary with Dr. Ali Muhammad Nasser Karamsey as the President. The Central Board of Mission of Bombay also came into existence in 1912 with his untiring efforts, which was transformed into the Recreation Club. The name of the Recreation Club changed into the Recreation Club Institute on February 10, 1921, and he became its first President with Alijah Hasan Lalji Devraj as its Chief Secretary.

Imam Sultan Muhammad Shah also appointed him the Honorary Major of the H.H. The Aga Khan Young Volunteer Corps, Bombay on March 14, 1924. The British India also made him J.P. in 1926, and then the Honorary Magistrate.

Huzur Wazir Ali Muhammad Rehmatullah Macklai had a privilege for hoisting the Ismaili Flag for the first time on the Indian soil in Thana Jamatkhana on June 19, 1927.

He had visited Europe and United States for the first time for five months in 1930 and got unique chance to see the Imam on several occasions in Europe.

He was the founder President of Islamic Research Association in 1933, and the Ismaili Society in 1946. He was also made the Private Secretary of the Imam and Mata Salamat during the Golden Jubilee in 1936. He was also the first President of The Aga Khan Legion in 1940.

In appreciation of his long and outstanding services, the Imam granted him the unique title of Huzur Wazir and Commander-in-Chief. He was also appointed the World Head of the Ismailia Associations of the world.

In sum, he had rendered his services for 40 years with the Recreation Club Institute and the Ismailia Associations of the world till 1954, and retired.

He died on Wednesday, July 21, 1971 in Bombay at the age of 77 years. In his message, the Imam said, "Wazir Macklai's devoted services to the jamat will always be remembered by my jamat and by myself and will be deeply missed by all."

Gist of the speech of Wazir Kassim Ali Fateh Ali, then Kamadia of Thana Jamatkhana, delivered on June 19, 1927 at Thana

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Dear President & Gentlemen,

First of all, I am heartily thankful to you all gentlemen on behalf of our jamat to respond to our invitation for making here an assembly.

Gentlemen, you must have learnt from the invitation cards that we are gathered here to add an important and significant page in the Ismaili history, therefore, you have been bothered for it. I have no enough words to thank you for coming as far as from Bombay in the summer season and took pain to ornament our poor jamat with an incomparable honour. It is our prayers that the merciful Lord of the age may recommpense here and hereafter for the trouble you have taken. It is however confirmed that you also hold the importance of today's glorious occasion like us.

Gentlemen, you are well aware that our today's gathering is meant to unfurl the flag in our holy Jamatkhana with the kind consent of Saheb-i Zaman, Hadi al-Mahdi, Ulul Amr, Mawlana Dhani Salamat Datar, Saheb-i Amr wal Asr Sarcar Khudavind Aga Sultan Muhammad Shah Datar. The flag is a token of freedom, while its colours symbolize its authority. The freedom and authority are the emblems of sovereignty. Gentlemen, I will proceed with assertion that we will be fortunate to see an Ismaili empire in near future. I think that you will join in my auspicious dream. It will be not an exaggregate if I may name this flag as an "Ismaili Flag" because of getting its permission from the Imam.

Gentlemen, a fortunate enjoys an honour of the flag. The true fidais and champions gain this matchless honour in the battle. Perhaps you will surprise to know why the Imam instituted a unique honour to the poor jamat of Thana?

Gentlemen, this is the first occasion of unfurling the flag in the history of the Indian Ismailis, and we are fortunate to initiate in yielding the honour. Indeed, we are thankful to the Imam-e-Zaman. Our poor jamat is crowned with this honour; therefore, it will be not an exaggregate to present a brief history of our jamat on this auspicious occasion.

Gentlemen, a peep into the historical records reveals that a terrible famine devastated Kutchh in 1833 Samavat (1777 A.D.). Almost eight families on that time had emigrated and settled in Thana, such as the forefathers of Mukhi Teja, Pirbhai Bharmal, Haji Virji, Mulji Mannek, Bhimji Rahim, Lalji Ratansi, Hashim Mevawala and Nathu Jetha. They came in search of bread and butter with a shelter. The glory of the Thana jamat at that time was extra-ordinary. The scholars of history can explain you that today the city of Thana is not even a shadow of the Thana of that period. There had been a Thana of the Peshwas in Poona, and the outskirts of the Thana had become a famous in history for many times as a battlefield. With this importance, the mercantile activities of Thana were sound with immense prosperity. Our forefathers lived here and toiled as the gram-sellers and hawkers. It was not possible for them to join other fields because of coming from the famine-stricken region with no capital. Bombay was not a city, but a town and that too belonged to the fishermen. With insignificant initiative, the above eight families marched in the battle of improving their economy, and became not only the merchant princes, but also colonized the location of Thana. Alas! It was not acceptable to the nature! In 1900 A.D., a frightful fire devastated the market of Thana, which is still reckoned a historical fire. The hazard of fire will become clearer from the fact that it became a legendary proverb in Surat and Thana. This dangerous fire caused trembling and inestimable losses to our community and others. Almost all the houses of ownership, shops, the source of income and the residential flats, etc. were consumed to ash, and almost all families became wanderers. Some of them had gone to Malad and Kalwa to attend the marriages and were quite unknown of the destruction in their absence. What would have been occurred with them when they returned and heard the ruins of their assests? I feel it appropriate to assign you to imagine by yourselves the condition of their hearts.

Gentlemen, despite the complete disaster, our jamat had well treasured in minds the golden advices of patience, courage and struggle imparted by our Ismaili faith. They were not disheartened with its result and thanked that, "God's will shall prevail!" They girded up their loins and dispelled the clouds, and reverted to think of future. In the meantime, late President Khan Saheb Alijah Haji Ahmed Devji, J.P., late Alijah Kamadia Jafar Pradhan, J.P., late Nainsi Pirbhai, late Waiya Gangji, late Kanji Aloo, late Moloo Jan Mohammad and late Juma Jan Muhammad, J.P. roused in action in Bombay, and made a visit of our jamat with relief funds and instructions of our beloved Hazar Imam. Gentlemen, I relate with a sense of pride that the Thana jamat responded in clear words that, "He is a Lord. We do not need his monetary assistance. We are thirsty of his prayers, which can prosper many orphans." Indeed, the humble prayers of the Imam proved a boon for us, and accelerated our economical condition to great extent in the decade ahead. We thank Lord that we became capable to stand today at your service with his mercy.

Gentlemen, the best-known suit in our jamat was Bar Bhayia Case, which is not unknown to you. It is a privilege of our jamat to prosecute the case for the first time. This case originated in Thana. The Wadi and Jamatkhana were its main centres. The Jamatkhana at that time was situated at the corner of Jambadi in the market, which still speaks the pride of past splendour as an asset of the Imam. We won the above case and the plaintiffs were badly defeated. The Bombay case had a great concern with this case; therefore, they made an appeal and gained victory. The Imam of the age, Imam Hasan Ali Shah, while taking bath in Kurala River, had blessed to our poor jamat with warm congratulation and blessings. It is our belief that we have become today fortunate with these prayers for getting this unparalled honour with our stainless faces.

Gentlemen, you have come to respond to the invitation of that jamat, which is a poor but too old jamat, and you also knew what I have explained from the history. Its oldest books of 125 years are still accessible in jamat. We justifiably feel pride being the descendants of this old jamat. Besides, this location was favourite for Mawlana Aga Hasan Ali Shah and Aga Ali Shah for their hunting expeditions, where the tents were pitched and they enjoyed hunting trips therefrom. Once a big tiger roared and harassed the people, and none could face it. When it slept, it was awakened and hunted at the distance of about ten steps by Aga Ali Shah, and brought the people under his obligations. Since then, the sceders of our jamat could not resist in Thana jamat against us.

Gentlemen, I will now proceed to speak on this auspicious occasion. I have told you that we have gathered here to unfurl the Ismaili flag. Most of our brothers in Africa use the flags mostly in the villages. According to the oral report, the ground of their flag is red, on which the name of Mawlana Hazar Imam is written in white letters. This tradition is so prevalent that it is generally hoisted on the Jamatkhanas on every occasion and festival. During the gracious arrival of the Imam, his steamer and boat are decorated with these flags. The news of Imam's arrival is heralded through the signal of fluttering the flags. I have heard it from Jafar Ali Ghulam Hussain of Dar-es-Salaam, the son of Kamadia Ratansi Ibrahim of Kutchh and missionary Mohammad Abdullah etc. It apparently inspired me that why we should not introduce a like tradition in India?

Gentlemen, I have discussed accordingly with other persons in Thana, who appreciated, providing lot of potential force and courage to my idea. Later on, there arose difference of views in connection with the colours of the flag, and it also created controversial questions while approaching few leaders of our jamat. It was however resolved at last to include the matter to the Imam for kind permission in the cable message to be sent from Thana jamat during the birthday occasion. Accordingly, while asking for permission humbly with our proposals, Mawlana Hazar Imam became happy and approved specific colours after making due alterations. It is our good fortune to present it with pride as an accepted Ismaili flag that has been designed according to the holy guidance.

We can summon the world through this flag that here is the salvation of souls, equality, no superiority or inferiority, no partiality but equality. It has a universal love and unity.

Gentlemen, the Recreation Club Institute has been entrusted to convey the great message of Islam in the world, wherein the message of the Ismaili flag is also incorporated, therefore, we have quite reasonably decided to get it unfurled with the hands of its President. Hence, this flag will promulgate the holy message, which is assigned to the Recreation Club, and also spread its aims explicitly in the community and the community may also begin to work ahead in accordance with the objective of our beloved Lord.

Gentlemen, we pray from the merciful Lord that as we jamat has been assigned a unique credit of unfurling the flag, likewise he may also make us capable to retain its prestige. We are thankful with the core of hearts to Kader Hussain Merali Manji, Jafar Kassim Visram, Jafar Ali Juma Jan Muhammad, Ghulam Hussain Dariyaquli Haji, Merali Pirbhai, Hussain Karim, Ghulam Ali Merali, Ali Mohammad Ghulam Hussain, Karim Nazar Ali, Ghulam Hussain Jafar and Abdul Hussain Yaqub Ali for taking pain in making this programme successful.

Gentlemen, I have taken your much time and apologize with heart. Before concluding my speech, it will be appropriate to say the reason why this honorable task has been determined on today? You all must know that today is the holy day of Eid-i Ghadir. Today, while returning from Mecca after performing farewell pilgrimage, our holy Prophet had publicly declared Ali Murtza (spiritually) his equal and imparted the great teachings of Ismailism regarding an equality of Ali and the Prophet. It is a holy day when it was trumpeted in public to the Ismaili Imamate for the welfare and prosperity of the world. It is a blessed day when the successor of the Prophet was declared with an objective that no distinction in Islam would occur in future. Islam succeeded on this memorable day and the legitimate got his rights, inviting towards the true path, and Islam became perfect. On such great and holy day, the flag of Mawla Murtza Ali was flown, and similarly we also flutter the flag on that very day, which may become prosperous to the Ismailis and translate our dreams of prosperity.

Now, Major! I humbly request you on behalf of our Thana jamat to unfurl the Ismaili flag on this occasion of Eid-i Ghadir, which is a hope of our community, our pride and our dream of prosperity and add a brick in the foundation of future sovereignty.

FEW IMPORTANT NOTES EXPLAINED
1) Wazir Kassim Ali Fateh Ali was born in 1896. He was a renowned figure in Thana jamat. He served as a Kamadia, then a Mukhi of Thana Jamatkhana. He also rendered his valuable services to the Thana Local Council as a President for 18 years. He was also an Employment Secretary (1938-1942), Honorary Secretary (1944-1945) and Chief Secretary (1945-1946) of Recreation Club Institute. He was the Chairman of the Aga Khan Legion Executive Committee for 2 years, and also worked as a member of the Aga Khan Platinum Jubilee Committee. In appreciation of his outstanding services, he was bestowed with the title of Wazir. He was also a good orator and writer and a famous sportsman. He was expert also in playing the harmonium. He died on June 25, 1978 at the age of 82 years in Thana.

2) Thana, primarily a residential suburb as well as an agricultural hinterland of Bombay, is situated as a district in Maharashtra State at the mouth of the Thana River on western India. The district is spread in 3658 sq. miles and is bounded by the Arabian Sea on western side, and the Sahyadri Hills of the Western Ghats, about 22 miles from Bombay. The word "thana" means military checkpoint, garrision or military post. In earliest times it was a capital of a large kingdom. It was also visited by Marco Polo in 1298, and in the 16th century, it became a Portuguese settlement. It was taken by the Maratha in 1739. In 1775, the British forestalled a Portuguese attempt to recapture it by taking after a siege of three days. On March 6, 1775, it was ceded with the island of Salsette to Great Britain by the treaty of Surat. The English church here was consecrated by Bishop Beber in 1825.

3) In 1777 A.D., the ruler of Kutchh was Maharajadhiraja Mirza Maharao Sri Ghodaji II (1760-1778), and the eight Ismaili families most possibly emigrated to Thana during the rule of Maharajadhiraja M.M. Sri Rayadhan III (1778-1813).

4) The term "peshwa" is a Persian, meaning "foremost" and was introduced in Deccan by the Muslim rulers. After his coronation as a Maratha ruler (chhatrapati) in 1674, Shivaji appointed Moropant Pingle as a Peshwa (or prime minister). It was Bajirao (1720-1740), who virtually made the peshwaship hereditary in the Bhat family.

5) There is also a fertile track of 8 acres, called Wadi, situated at Agra Road, Thana.

_________________________________________________________________________

Courtesy : The weekly "Ismaili" (Bombay, 26th June, & 3rd July 1927)

PRIMARY : (Arabic & Persian)

Nahjul Balagha (Qum, 1981). Kitab al-Maghazi (London, 1966) by Waqidi (d. 822). Al-Sirah al-Nabawiyah (Cairo, 1955) by Ibn Hisham (d. 833). Kitab al-Tabaqat (Leiden, 1905) by Ibn Sa'd (d. 845). Masnad (Cairo, 1949) by Imam Ahmad bin Hanbal (d. 855). Al-Bayan wal-Tabyin (Cairo, 1952) by al-Jahiz (d. 868). Sunan (Cairo, 1952) by Ibn Majah (d. 886). Sunan (Cairo, 1952) by Abu Daud (d. 888). Futuh al-Buldan (Leiden, 1966) by Baladhuri (d. 892). Tarikh al-Rusul wa al-Muluk (Cairo, 1960) by Tabari (d. 923). Kitab al-Aghani (Leiden, 1900) by Abul Faraj Ispahani (d. 969). Musibat-Nama (Tehran, 1959) by Fariduddin Attar (d. 1221). Akhbar al-Muluk Bani Ubayd wa Siyaratihim (Paris, 1927) by Ibn Hammad (d. 1230). Al-Kamil fi al-Tarikh (Beirut, 1965) by Ibn Athir (d. 1233). Wafayat al-A'yan (Paris, 1838) by Ibn Khallikan (d. 1281). Muqaddimah (tr. Franz Rosenthal, London, 1958) by Ibn Khaldun (d. 1406). Al-Khitat (Cairo, 1959) by Makrizi (d. 1441). Rauza-tus-Safa (tr. Mubarik Ali Shah Jilani Hashim, Lahore, 1983) by Mir Khund. Haft Bab (Bombay, 1959) by Abu Ishaq Kohistani. Voyage from Bombay to Najaf (Ms. 1885) by Mukhi Kassim Musa (d. 1896).

MODERN : (English & Urdu)

History of Persia (Lahore, 1888) by John Malcolm. The Seljuks in Asia Minor (London, 1961) by Tamara Talbot Rice. The Arab Kingdom and its Fall (Beirut, 1963) by J. Wellhausen. History of Arabia before Muhammad (Lahore, 1989) by De Lacy O'Leary. The Spirit of Islam (London, 1965) by Sayed Amir Ali. Rise and Fall of the Fatimid Empire (Bombay, 1944) by A.S. Picklay. Ismailis through History (Karachi, 1997) by Mumtaz Ali Tajddin S. Ali. Early Arabic Odes (Delhi, 1938) by S.M. Husain. Organisation of Government under the Prophet (Delhi, 1987) by M. Y. Mazhar Siddiqui. Mystical Dimensions of Islam (1975) by Annemarie Schimmel. Deciphering the Signs of God (Cambridge, 1994) by Annemarie Schimmel.. Studies in Early Ismailism (Jerusalem, 1983) by S.M. Stern. The Social Structure of Islam (Cambridge, 1962) by Reuben Levy. The Legacy of Islam (London, 1960) ed. by T. W. Arnold. War and Peace in the Law of Islam (Virginia, 1955) by Majid Khadduri . History of Egypt (London, 1914) by Stanely Lane Poole. The Fatimid Theory of State (Lahore, 1957) by P.J. Vatikiotis. Religion and State in Iran (Berkeley, 1969) by Hamid Alagar. A Short History of Islam (Lahore, 1980) by Mazhar-ul-Haq. The New Islamic Dynasties (Edinburg, 1996) by C.E. Bosworth. Jihad-i-Islami (Lahore, 1966) by Khalil Ahmad Hamidi. Islam-ka-Nizam-i Hukumat (Lahore, 1982) by H.A. Ghazi. Ahadith-I Mathnawi (Tehran, 1955) ed. By Badi'uz Zaman. Maqalat-i Nasiri (Gilgit, 1972) by Allama Nasiruddin Nasir Hunzai. Land and Sovereignty in India (Cambridge, 1986) by Andre Wink. Sulh al-Hasan (Qum, 1998) by Shaykh Radi al-Yasin. Gohar-e-Gwadar by Shihabuddin A. Gwadari, Karachi (1994).

MISCELLANEOUS :

The Encyclopaedia of Islam (Leiden, 1997). Encyclopaedia Britannica (1990). Encyclopaedia Americana (1983). Encyclopaedia of Religion and Ethics. Encyclopaedia of World Art (Rome, 1959). American Educator (New York, 1973). The Concise Encyclopaedia of Islam (London, 1989) by Cyril Glassee. The Dictionary of Islam (Lahore, 1984) by T.P. Hughes. Islamic Shi'ite Encyclopaedia (Beirut, 1970). The New Universal Encyclopaedia (London, 1955).

PERIODICALS & MONOGRAPHS :

Private & Confidential Subjects Discussed by Religious Study Group (Mombasa, 1959). The weekly "Ismaili" (Bombay, June-August,1927 & March, 1946). The weekly "Das" (Calcutta, December 9, 1927). "Fidai" quarterly (Bombay, July, 1927). "Ismaili Satpanth Prakash" (1927).

Mawlana Hazar Imam, H.H. the Aga Khan IV, ordained the new Ismaili Constitution on Saturday, December 13, 1986 at Merimont in Geneva. Leaders of the jamat who were mandated to work on the new Ismaili Constitution had come from various parts of the world. It was indeed a historic occasion where the family members of the Imam, members of the Constitution Review Committee and the staff of the Secretariat from Aiglemont were present. At 11.00 a.m., the Imam ordained, signed and sealed "The Constitution of the Shia Imami Ismaili Muslims"

It is clearly seen in the photo of Hazar Imam when he was ordaining the New Ismaili Constitution that there was a small Ismaili flag on Imam's table, having an image of the Coat-of-Arms, i.e., the monogram of a crown (taj) on it. This is a royal monogram which was originally presented by Imam Sultan Muhammad Shah after his gracious arrival in India from Europe on March 2, 1920. Lt. Col. Pir Muhammad Madhani and Major A.J. Lakhpati had acknowledged its receipt on behalf of the volunteers Corps of Bombay at Imam's bungalow in Bombay on Saturday, April 3, 1920. The Imam said to them during presentation that, "Get such Coat-of-Arms prepared and every volunteer should wear it on his cap."

It should be noted that the new Constitution does not allow any Ismaili to misuse the Ismaili flag or its colours for any other purpose. Accordingly, the Article of the Constitution clearly lays down that:-

16 .2 IN ACCORDANCE WITH THE HISTORY AND TRADITION OF THE JAMAT,
THERE SHALL BE:

(a) AN ISMAILI FLAG IN THE FORM AND COLOURS SET OUT IN THE TENTH
SCHEDULE HERETO SUBJECT TO SUCH CODE AS TO THE USAGE THEREOF
AS MAY BE PRESCRIBED FROM TIME TO TIME BY MAWLANA HAZAR IMAM.

16.3 NO PERSON SHALL USE THE ISMAILI FLAG OR THE COLOURS OF THE
ISMAILI FLAG IN CONFIGURATION RESEMBLING THE ISMAILI FLAG OR
THE NASHID AL-IMAMAH FOR ANY COMMERCIAL, ADVERTISEMENT,
PUBLICITY, PROPAGANDA OR SIMILAR PURPOSES.

It is a key point to note that the word "My Flag" is not referred to in the New Ismaili Constitution, but the word "Ismaili flag" is simply used instead.

The Ismaili flag is flown on the Jamatkhana, mostly on special festive occasions, the gracious arrival of the Imam and the day when the Imam sends any farman to the jamat. As soon as the occasion is over, the flag is required to be removed and folded up. It is quite improper to keep it fluttering for days together or to use it with faded colours. It is common for flags to be hoisted at sunrise and hauled down at sunset.

In conclusion, we will quote from "Haft Bab" (Bombay, 1959, p. 40) by Abu Ishaq Kohistani as saying:-

"All the Imams are Mawlana Ali, all are one. And if he sometimes appears young, and another time old, or an infant, this is done in order that the world and humanity may remain as it is. And Mustafa said that Ali ibn Abi Talib, may God beautify his countenance, on the day of Resurrection will raise the banner of the qiyamat single-handed."

We have described above the features of green and red colours. We will briefly proceed to discuss significant characterstics of these two colours together.

Ibn Khaldun(d. 1406) writes in "Muqaddimah" (1st vol., p.186) that Khadija asked, what garment he liked best to wear during revelation, and the Prophet replied, "White and green ones", whereupon she said that it was an angel, meaning that green and white, are the colours of goodness and of the angels." Imam Ahmed bin Hanbal (d. 855) writes that when the revelation came, the Prophet covered his head with almost green mantle, his face grew red, he snored as one asleep, or rattled like a young camel; after some time he recovered (Masnad, Cairo, 1949, 4th vol., p.222).

Ibn Athir (2nd vol., p. 83) writes that when the Prophet handed over his green banner to Ali bin Abu Talib during the battle of Khaibar, he proceeded towards the fort. On that occasion, Ali had worn a red sheet on his body.

The famous tradition has it that once Imam Hussain and Hasan mounted on the shoulders of the Holy Prophet when they were yet small boys. Imam Hussain wore red garment, while his elder brother was in green dress. Being asked why both brothers were in different dresses, the Prophet said, "This Hasan will fight for restoring peace in religion, while Hussain will sacrifice for the cause of Islam." It ensues from this tradition that the agency of peace and sacrifice is symbolized in green and red colours in Islam.

Ibn Jubayr, who went on a pilgrimage to Mecca on August 22, 1183, described the cover of the Kaba that, "The outside of the Ka'bah, on all its four sides, is clothed in coverings of green silk with cotton warps; and on their upper parts is a band of red silk on which is written the verse (3:96): "Verily, the first House founded for mankind was that at Bakkah i.e., Mecca." (vide "The Travels of Ibn Zubayr" tr. By R.J.C. Broadhurst, London, 1952, p. 79)

Fariduddin Attar (d. 1221), the famous Sufi saint writes in "Musibat-nama" (ed. N. Faisal, Tehran, 1959, p. 62) that:-

The master (Pir) is the red sulphur, and his breast the green ocean,
Who does not make collyrium for his eyes from the dust of the master,
may die pure or impure.

Kubrawiyya, one of the Sufi orders developed an elaborate colour symbolism. Najmuddin Kubra (d. 1220), one of the saints speaks green with tranquillity (itmi'nan) and red with gnosis (irfan). Furthermore, Prophet Abraham is symbolised as the red colour, the aspect of the heart and Prophet Muhammad as the green colour, the point connected with the divine reality (haqqiyya).

Mukhi Kassim Musa (d. 1896), the estate agent of the Imam had been entrusted to take with him the bier of Imam Aga Ali Shah to be buried in Najaf. He left behind an important description of his journey. Mentioning the worth of the bier, he writes, "The inner and outer parts of the bier were wrought in silver filigree, and nothing was left in its expenses. A big green umbrella was spread over the bier, which was crossed by a red stripe. Four persons lifted the umbrella, whose four sides were decorated with banners." (p. 8)

[acidfree:826] Imam Sultan Muhammad Shah ascended on the throne of Imamate at the age of 7 years, 9 months and 16 days on August 17, 1885. His enthronement ceremony was solemnised at Bombay Dharkhana Jamatkhana on Friday, September 1, 1885. On that historic occasion, he sat on the oblong wooden throne surrounded by the elder persons of the community. The most striking feature was that the oblong cushion inside the throne was absolutely green, and the Imam sat in the centre in red attire. It explicitly depicted an image of the present design of the Ismaili flag.

[acidfree:827] It must be known that both ruby (yakut) and pearl (marjan) are the Koranic terms, having natural colours of red and green respectively. Ruby is a transplant red gemstone variety of the mineral corundum. Rubbies vary in colour from pale to deep red, also called the pigeon blood. On the other hand, the pearl is a substance forming the inner layers of the shells of nacreous mollusks, as pearl-oyster, abalones, etc., having rich green colour. The Holy Koran contains following mention of yakut (ruby, i.e., the red) and marjan (pearl, i.e., the green) that:-

Ka anahunal yakut wal marjan
Yara avadh amul moti mahe'n jadash'e,
ke mannek matha chhaya.

"O'friends! Precious and durable pearls (moti) are inset (in paradise) with rubies (mannek) inlaid on it."

In 1905, a Russian scholar, Dr. C. Inostrantseve, had published an interesting article in Russian, based on the sources of Makrizi (d. 1442), Ibn Taghribirdi (d. 1469) and Kalkashandi (d. 1418). The article deals the solemn procession of the Fatimids in which the Imam himself participated on New Year's Day. According to the description, the ornament which the Imam used to wear on his turban was a sort of crescent made of finest rubies of immense value, the like of which could not be found in the world. The rubies were fixed on a piece of silk which was lightly stitched to the turban. This crescent had the name Hafir, i.e., horse-shoe. Inside it they used to fix the Yatima, means incomparable, i.e. a pearl of the size and colour that were unique in the world. It was surrounded by smaller, but also immensely precious green pearls. Around all these there was a string of fine emeralds. All these was fixed in such a way as to be above the forehead of the Imam, who wore no other ornaments.

The notion of green and red emerges in addition while pondering minutely over the following Koranic verses:-

"And the herbs and the trees do adore" (55:6)
"Therein (earth) is fruit and palms having sheathed clusters" (55:11)
"And when the heaven is rent asunder then it becomes red like red hide" (55:37)
"And for him who fears to stand before his Lord are two gardens" (55:46)
"Dark-green in colour" (55:64)
"In both are fruits and palms and pomegranates" (55:68)

The essential features of green and red colours have been mentioned above in the historical context. In sum, the green colour in Ismaili flag symbolizes joy, gaity, prosperity and peace; while the broad red diagonal on it connotes sacrifice.

Wazir Dr. Pir Muhammad Hoodbhoy (1905-1956), the then President of the Ismailia Association for Pakistan had made a humble submition to the Imam in his letter of October 8, 1954, asking the interpretation of green and red colours of the Ismaili flag. In reply, the Imam sent the following letter that:-

16TH OCTOBER, 1954

MY DEAR HOODBHOY,

IN REPLY TO YOUR LETTER OF 8TH OCTOBER, THE COLOURS OF OUR FAMILY ARE, AS YOU KINOW, RED AND GREEN, THE REASON BEING THAT WE REPRESENT BOTH THE (OFFICES OF) SHAH AND THE PEER.

THE SHAH WAS HUSSEIN, THE PEER WAS HASAN. HASAN HAD THE PEER'S COLOUR OF GREEN, BUT HUSSEIN'S MARTYRDOM WAS SO ENORMOUS IN EVENTS AND WAS SO OPPOSED TO EVEN THE SMALLEST LAWS OF WAR THAT THE COLOUR OF HIS HOLY BLOOD, NAMELY RED, WAS ACCEPTED WITH THE GREEN OF THE PROPHET'S FLAG AS A SOUVENIR AND REMEMBRANCE OF THAT TERRIBLE DAY.

For further details regarding the meaning of the above Imams's message, vide "Shah and Pir - its meaning" in Appendix III.

On March 14, 1957, Imam Sultan Muhammad Shah sent an inspiring message to the Ismailia Association for Kenya for the Ismaili youth of Mombasa. In his message, the Imam said, "Younger members of the community should offer themselves for service with a view to become waezins. I have much confidence in youth, they can help with energy and they will keep the flag flying."

It will be interesting to learn that Imam Sultan Muhammad Shah symbolically applied the terms of banner and standard in the titles he invested to few eminent persons. For instance, he conferred the title of the "banner of the divine light" (nur'no vavatto)upon Varas Essa Nanji at Bombay on December 31,1933. The Imam invested a posthumous title of the "standard bearer of the real believers" (haqiqi momino'na alambardar)to Pir Sabzali at Bombay on December 14, 1938. He is also reported to have crowned the title of the "banner of Ismailism" (Ismaili din'na vavatta)to a certain leader of Madras at Bombay on December 30, 1927.