Ismaili.NET - Heritage F.I.E.L.D.

In my view, a healthy life, for an individual or a community, means finding a way to relate the values of the past, the realities of the present, and the opportunities of the future.

The past is not something to stand on, but rather to build on. If ignoring the past was a problem on one side, then the opposite danger was an exaggerated submission to the past, so that some creations and creators became prisoners of dogma or nostalgia

Perhaps it was a natural tendency - the thought that if we wanted to speed up the modernization process, we should clear our minds, and even our landscapes, of what some saw as the dead hand of the past. But, in doing so, we often cut ourselves off from great well-springs of inspiration, power and moral authority.

in East Africa, Islam has made converts amongst three entirely different races: African, Indian and Arab. In a continent torn by racial rivalry, Islam was thus bound to meet with serious obstacles. The very universality of our faith won adherence among all races, but their political hatred of each other prevented them, until quite recently, from joining together in promoting their common creed. A

Mowlana Khalil-Ullah Ali 1 ascended to the Masnad of Imamat in 957 A.H. in Anjudan, Iran. Many Khoja Ismailis from Hindustan came for the Holy Deedar of the Imam. It is reported in the book "Gulzar-e-Shams" that the Imam resided in Anjudan and his last resting place is also in Anjudan after his wafat in 993 A.H. Sayyed Dadu Pir was named as Wakil by the Imam during this time. Dadu Pir was not given the Piratan but as Wakil he was appointed to collect Maal-e-Wajbaat from the Jamats.

It would seem at times that hope is difficult to sustain. The challenges of building security, alleviating poverty, addressing the impact of climate change, and the complexities of pursuing reconciliation are a few of the cross-cutting areas that dominate our thinking.

The experience of the past seventeen years has strongly reinforced my conviction that the path to sustainable peace in Afghanistan depends heavily on two key principles – regional cooperation, which is key for national development and stability; and a commitment to pluralism

I would like to say that any leader of any global community, hopes and prays for one thing – Peace. Peace in every community in every country of the world, so that men and women can live in safety, build their futures with strength and courage and hope and wisdom

My community and the Aga Khan Development Network have strong ties with Pakistan, and the Ismaili Imamat is deeply committed to the future of the people of this country.

The Garden of Islamic tradition is also a place where the flow of refreshing water reminds us of Divine blessing. It is a place for meditation, and quiet renewal. But I would likewise emphasise that the Garden, through history, has also been seen as a social space – a place for learning, for sharing, for romance

The symbol of the Garden as a spiritual symbol goes back to the Holy Qur’an itself - where the Garden ideal is mentioned many times. Down through many centuries, Islamic culture has continued to see the Garden as a very special place, where the Human meets further proof of the Divine.

In the Shia Ismaili Muslim tradition, voluntary service to others is viewed as an integral and positive part of daily life, and never as a burdensome obligation or an elective activity. Service is a means for each individual to actualise Islam’s ethics of inclusiveness, of compassion, of sharing, of the respect for life, and of personal responsibility for sustaining a healthy physical, social, and cultural environment

Through research and learning, they will contribute to increased understanding of the rich history and varied traditions of different Muslim civilisations. In so doing, they should help bridge the gulf of ignorance that has characterised Islamic-Western relations for far too long.

Everybody makes mistakes. Never regret them, but correct them. There is no such thing as a perfect world or perfect life

Too often, our thinking is trapped in a false dichotomy. We talk about the public sector and the private sector, but we often undervalue a third sector – that of civil society.

Sustainable development could be a good idea...….But I object to the way the term has been diverted to become a meaningless buzzword. It’s become an alibi for human greed, for lifestyles that are anything but sustainable. “Sustainable” has taken on a different meaning: it now means what the market will bear, not the Earth.

The Imam's word on the Faith is taken as an absolute rule. Every Ismaili is expected to accept it. The Community always follows very closely the personal way of thinking of the Imam. It's one of the particularities of Ismailis

all civilized societies need to have an ethical framework. Otherwise, civil society cannot function in a serious and planned way. If civil society wants to be a major force at the national level, this is how I see the developed world accepting it. And so, civil society needs to be anchored in a set of ethical premises

A Country of Opportunity is one that encourages cooperation among diverse interests, fostering partnerships between government and the private sector, for example, while also encouraging those private organisations that are designed to serve public goals, what we often call the institutions of civil society.

To become a Country of Opportunity is not an easy matter, it is something that the people and the government of a nation must work at, creatively, patiently, and persistently.