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.

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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.

Red (ahmar) is the colour of fire and blood. It is linked with vital force. It is gushing colour, hot and male, unlike green. Adam signifies red in Hebrew. The red sulphur (kibrit ahmar) of Islamic esotericism denotes Universal Man. Abdullah Numair narrates on the authority of al-Bari; who said, "I have never seen anyone more attractive and elegant in a red cloak than the Prophet" (Tabaqat, 2nd vol., p.534). Jabir b. Abdullah also narrates, "The Prophet put on his red sheet on the Eids and Fridays" (ibid). Abu Juhaifah Wahab bin Abdullah relates: "I saw the Prophet in Mecca at Batha. He was in a tent made of red leather. Bilal came out with water which the Prophet had made his ablutions. Then he came out wearing a red mantle."

According to "Ahadith-i Mathnawi" (ed. Badi'uz-Zaman, Tehran, 1955, p. 299), the Prophet once said, "Red rose is a part of God's glory."

While studying the colour symbolism of the Sufi garments, it is learnt that red was preferred by the Badawiyya in Egypt.

The Ismaili flag contains rich green colour with a red strip descending from left upper corner to the bottom of right side, making a cross mark in the flag. The nature of the characterstics which the Ismaili flag acquired green and red colours (lawn) from the historical context will be explored briefly in the following lines.

Green (akhdar) is synonymous with nature. For the Arabs, as for many other people, green is the symbol of good luck, of natural fertility, of vegetation, of youth. For Islam, the green standard of the Prophet and the green cloak of Ali bin Abu Talib have become the very emblems of the religion. As a beneficent colour, green belongs so naturally to the popular spirit of the Arabs that their colloquial language is full of expression where this colour symbolizes joy, gaiety or success. Giving the description of green, the Holy Koran also says, "Reclining on green cushions and beautiful carpets" (55:76) and "Do you not see that God sends down water from the cloud so the earth becomes green?" (22:63). In Syria, a green land is used in describing a lucky person. To wish somebody a good year, one uses the expression green year, and when one takes up residence in a new dwelling, green leaves of beet are hung there as a token of good luck. In Moracco, the expression my stirrups are green means, "I bring the rain when I travel into an area where it is awaited." The Prophet himself declared, "The sight of green is agreeable to the eyes as the sight of a beautiful woman" (al-Jahiz, Tarbi, p.137). "The colour green," said al-Simnani, "is the most appropriate to the secret of the mystery of mystries." Johann L. Fleischer writes that, "Najmuddin Kubra gives an exact description of the revelations of coloured lights that occur to the initiate during his spiritual training : there are dots and spots and circles; the soul passes through periods of black colour and of black and red spots until the appearance of the green colour indicates that divine grace is near - green has always been considered the highest and heavenly colour."

The emerald is thought to avert evil, and its green colour, the colour of paradise, gave this stone a special place in Muslim thought. Thus, according to a saying, the Guarded Tablet (lawh mafuz) on which everything is written from pre-eternity, consists of abundant green emeralds.

In Islamic cosmology, Mount Kaf encircling the terrestrial world,is made of green, whose colour is reflected by the celestial vault. According to "Encyclopaedia of World Art" (Rome, 1959, 4th vol., p.723), "Green was probably the colour of the Prophet himself and of his descendants through his daughter Fatima. This colour is mentioned in the Koran and was considered the restorative and healthful colour of paradise itself." Abu Rimthah Rifa'ah Taimi relates: "I saw the Prophet wearing two green garments." (Abu Daud, 1520:1135). Ibn Yala narrates, "I saw the Prophet circumambulating round the Kaba, wearing a green sheet, passing under his armpit" (Tabaqat, 2nd vol., p.536).

It is related that the Prophet left behind three robes, which were mostly worn at the time of battle, and of these one was made of green brocade (diba).

Annemarie Schimmal writes in her "Deciphering the Signs of God" (Cambridge, 1994, p. 16) that one thing, is clear : green is always connected with Paradise and positive, spiritual things, and those who are clad in green, the sabzpush of Persian writings, are angels or saints. This is why, in Egypt, Muslims would put green material around tombstones : it should foreshadow Paradise. Green is also the colour of the Prophet, and his descendants would wear a green turban.

Imam Hasan Ali Shah (1817-1881) arrived in India in 1842. He died and buried in Hasanabad, Bombay in 1881. He was succeeded by his son Imam Aga Ali Shah (1881-1885), who also died in Poona on August 17, 1885. His body in a bier was brought to Bombay, where it was temporarily enshrined in Hasanabad, Bombay for 64 days, and shipped for interment in Najaf. Mukhi Kassim Musa (d. 1896), the then estate agent was entrusted to carry the Imam's bier from Bombay to Najaf. He left behind a very important narrative of the journey of 25 days. He relates that the procession carrying the bier to the sea-port was started from Hasanabad on October 25, 1885. Describing the scene of the grand procession of ten thousand persons, he writes that, "Many persons, numbering 125 had lifted the plates of fruits and sweetmeats on heads in the procession. They were followed by another 125 Ismaili believers, carrying banners and muttering salwat with tears in eyes. They were followed by the special horses of Imam Aga Ali Shah, caparisoned in golden and silver. Behind them were six horses loaded with swords, and another six with that of the shields. Next followed five riders, and three among them held three big banners of Ali bin Abu Talib. These banners are taken out on special occasions." (p. 7)

It should be known that the economical condition of the Ismailis was deplorable to its extreme. Most of them were poor with no significant tradition of education. In sum, the Ismailis had been bred and brought up in the shadow of illitracy for many centuries. Necessary attention was paid to improve their condition in all walks of life in the time of Imam Sultan Muhammad Shah (1885-1957). He guided their destinies and knitted into a progressive community, and took them to enviable heights of moral and material glory. The very administrative organisation of the Imam was the proud legacy of the Ismailis. Under his auspicious leadership, the Ismailis reached the pinnacle of glory.

Bombay in India was a centre and a fertile venue to inaugurate the new institutions in the community. Most of the institutions and organisations existed firstly in Bombay and then were opened in other places. The Ismaili local, zonal, supreme and federal councils and other major institutions were established at first in Bombay. Besides, innumerable social and multipurpose institutions were formed in different spheres, such as health, education, economics, mission and religion, etc. with laudable objects. In sum, these were but the signs of the advancing tide of civilization, finding expression in the new thoughts of freedom.

The Ismailis also formed different semi-military organisations in Bombay, such as the Kandi Mola Scout Troops came into existence at Bombay in 1915. The H.H. The Aga Khan Volunteer Corps existed in 1919. The volunteer corps in Hasanabad, Bombay was formed in 1920. Ladies volunteer corps was raised in Kandi Mola, Bombay in 1921 and at Khadak, Bombay in 1922. The scout group at Hasanabad also started in 1922. The first Ismaili Band was formed in 1926 and the Girl Guides Company also was erected in Khadak, Bombay in 1927. In sum, the community added certain tinge of bravery and manliness to its activities. These semi-military organisations were first in the community of their kind and proved highly beneficial. The foremost need of these institutions was to hoist and salute their own banner on the occasions of jubilations and festivity.

It will be very interesting to learn that when Imam Sultan Muhammad Shah made his first visit of East African countries in 1899, it appeared that the Ismailis mostly in the villages used the banners, having complete red ground, whereon the name of the Imam was written in white letters in English. The followers also decorated the steamer and the boat of the Imam with these banners. When the boat landed ashore, the news of the Imam's arrival was announced through the signals of the banners. The tradition of red banner was so popular among the Ismailis in East Africa, that they hoisted it on every occasion and festival on the Jamatkhanas. It cannot be ascertained by any source how the tradition of red banner came to be introduced in East Africa? The Ismailis who emigrated to East Africa mostly belonged to Kutchh, India, and we have a reason to believe that the tradition of red banner must have been originated in Kutchh and introduced in East Africa. While inspecting both oral and written sources available at our disposal, it however appears that there existed no such tradition in Kutchh. The question arises, how the Ismailis in East Africa started the tradition of red banner? It is however seen that when Imam Sultan Muhammad Shah visited East Africa for the first time in 1899, he was warmly welcomed, and the principal items or the decorations in the cities was the red banners of the Sultanate of Oman and Britain. When the Imam launched his next tour in 1902 and 1905, the Ismailis living in the villages used red banners with the name of the Imam on it instead of the banners of the ruling authorities. It became a normal practice to hoist red banners on the jamatkhana during the festive occasions as well as on the arrival of the Imam.

Wazir Kassim Ali Fateh Ali, the then Kamadia of the Thana Jamatkhana in India had heard the tradition of the red banner in East Africa through different channels. It struck an idea in his mind that a similar tradition should be introduced in India. He consulted with different persons, who appreciated his noble idea. He however found different views to determine the colours of the flag. When no one came to a conclusion, it was finally resolved to refer the matter to the Imam in Europe.

On Thursday, April 28, 1927, the Thana Jamat commemorated the 50th Birthday of the Imam. On that occasion, the leaders and the members of the jamat held a grand assembly in the Jamatkhana and passed a historic resolution, which was also read in the Jamatkhana. Mukhi Itmadi Nazar Ali Hashim and Kamadia Kassim Ali Fateh Ali of Thana Jamatkhana sent the copy of the resolution through a telegram to the Imam in Europe. The Imam was highly delighted with the idea of introducing an Ismaili flag and approved green colour with a cross red stripe in it.

The above report was published in the weekly "Ismaili" (Bombay, 1927,p. 7) through an announcement on Sunday, June 19, 1927 that:-

THE THANA JAMAT PASSED A RESOLUTION TO CELEBRATE THE DAY AS AN EID WHEN OUR BELOVED IMAM SIR SULTAN MUHAMMAD SHAH MAY GRACIOUSLY BESTOW WITH THE TALIKA MUBARAK OR A TELEGRAM UPON THE JAMAT. THE WHOLE JAMAT SHOULD ATTEND WITH FULL STRENGTH WHEN THE TALIKA MUBARAK IS READ IN THE JAMATKHANA. IT SHOULD BE READ BEFORE THE JAMAT WITH DUE RESPECT. (FURTHER) ON THE DAY WHEN THE TALIKA MUBARAK OF HAZAR IMAM IS CONFERRED, THE BIRTHDAY OF THE IMAM AND ON OTHER FESTIVE OCCASIONS, OUR FLAG SHOULD BE HOISTED ON THE JAMATKHANA.

WHEN THE MUKHI & KAMADIA OF THANA JAMATKHANA REVERENTLY ASKED FOR THE ABOVE FLAG TO THE IMAM IN THEIR TELEGRAM OF CONGRATULATION DURING BIRTHDAY, THE IMAM APPROVED IT WITH HAPPINESS, SAYING "THE THANA JAMAT CAN USE MY GREEN COLOUR IN THE FLAG, WITH A RED CROSSING STRIPE.

Thus, a flag dressing in green and red colours was designed within a short span of time. Its ground or field contained rich green colour with a red diagonal gushing out from left of the top-corner near staff down to the bottom-corner of the right side, making a red stripe crossing in the green flag.

On Sunday, the 18th Zilhaja, 1345/June 19, 1927 during the historic occasion of Eid-i Ghadir, the unfurling ceremony of the Ismaili flag had been performed for the first time on the Indian soil in the compound of the Thana Jamatkhana. On that occasion, H.H. The Aga Khan Volunteers Corps and the Ismaili Band also participated. Among the eminent persons who attended the ceremony were Mukhi Itmadi Nazar Ali Hasham, Mukhi Laljibhai Devraj, Hasan Lalji Devraj, Kassim Visram Allana, Pir Muhammad Hashim, Mukhi Kanji Wali, Ismail Rehmatullah, Muhammad Ismail Jafar, Ramzan Ali Ibrahim, Kadar Ali Fazal, Haji Muhammad Rahim Zain al-Abidin, Missionary Muhammad Abdullah, Missionary A.S. Sadruddin, etc. The ceremony began at 4.30 p.m. with an inauguration speech of Wazir Kassim Ali Fateh Ali, the then Kamadia, vide the gist of his historical speech in Appendix I.

[acidfree:816] It was followed by the speech of Huzur Wazir Ali Muhammad R. Macklai (1843-1971), the then Major of the Bombay Volunteer Corps and the President of the Recreation Club Institute, whose brief biography is given in Appendix II. He said:-

I am deeply thankful to all of you for extending an invitation to me for presiding over this ceremony, which is due to the religious fervour and progressive thoughts of the Thana jamat. Each member of your jamat deserves congratulation on this joyous occasion of hoisting the Ismaili flag in honour of our revered Imam-e-Zaman Mawlana Sir Sultan Muhammad Shah Aga Khan.

Gentlemen, the flag represents an invaluable symbol of the citizens, high or low, are bound to sacrifice for it even at the cost of their lives, because the flag is an emblem of great aspirations and mass sacrifice incurred by human beings for procuring human progress. The Ismaili flag withstood firmly to protect the freedom of thoughts and religious beliefs to each and every one without discrimination during the past glorious epoch of the Ismailis.

It consumed almost ages in promulgation of the religious and spiritual enlightenment. The material progress resulted in the scientific inventions in the human relationship and encouraging them for human progress for the great aspirations and to attract all of them from diverse sectors of the world to a centre during the magnificient period was that very memorable flag.

[acidfree:817] He, then unfurled the Ismaili flag with due honour on the Jamatkhana after march-past amid the enchanting tune of the Band, which certainly created a thrilling and sensational environment. Guard of honour was also accorded by the volunteers. Mr. Kader Hussain Merali Manji handed over the flag on behalf of the Thana Jamatkhana to Captain Pir Muhammad Madhani (1896-1959) and Vice-Captain A.J. Lakhpati (1884-1947), which they accepted on behalf of the Bombay Volunteer Corps. Then, Mr. Ismail Gala recited the famous poem of Nur Mohammad Javer before the audience. Mr. Kader Hussain Merali Manji, Haji Mohammad Fazal, Mohammad Abdullah, A.S. Sadruddin and Haji Mohammad Rahim delivered touching speeches. In short, the whole proceeding was performed with unbounded jubilation. On that occasion, the following telegraphic message of the Imam was read before the audience:-

London: 21/6/1927
Time : 10.50 a.m.

RECREATION, BOMBAY

CONVEY PATERNAL LOVE AND BLESSINGS THANA, AS NO ADDRESS ON THEIR CABLE.
SEND THIS THROUGH YOU.

[acidfree:818] The next unfurling ceremony of the flag was performed in Andheri Jamatkhana, Bombay on Sunday, June 26, 1927 at 3.30 p.m. by the hands of Alijah Ismail Virji Madhani, the President of the Supreme Council for Kathiawar. Ali Muhammad Jan Muhammad Chunara (1881-1966), the editor of the weekly "Ismaili" presented an impressive lecture on importance of the Ismaili flag. On that occasion, the Imam sent the following telegraphic message:-

London: 29/6/1927
Time : 10.00 a.m.

CHILDREN. PATERNAL LOVE AND BEST BLESSINGS HAPPY OCCASION. MY TREASURER OPENED FLAG AT BOMBAY AND MY OFFICERS AT ANDHERI. VERY PLEASED HEAR THIS GOOD NEWS.

The third ceremony in succession was performed in Khadak Jamatkhana, Bombay on Monday, June 27, 1927 at 3.30 p.m. by the hands of Mukhi Megji Mulji (1861-1932). Unfortunately, the Mukhi could not attend it, therefore, Kamadia Kassim Ali Hasan Ali had an honour to unfurl the flag.

The Imam sent the following message on that auspicious occasion:-

London: 1/7/1927
Time : 9.45 a.m.

CHILDREN. BOMBAY

CONVEY BEST BLESSINGS FOR SEVERAL ENTERTAINMENTS SENT BY MY TREASURER ON HAPPY OCCASION OF MY FLAG INSTALLATION.

On Sunday, July 3rd, 1927, the weekly "Ismaili" published the following appeal to the Ismaili readers that:-

[acidfree:820] "The flag commands a prestige of a nation. The importance of the flag is glorified everywhere in the world history, and every country has its own flag in different colours, and even a small child of a country feels pride on it. Recently, Mawlana Hazar Imam has chosen specific colours for Thana Jamat. The jamats of Andheri and Bombay also followed it, therefore, the Ismailis in the world should remember that the colours decided by Mawlana Hazar Imam must not be altered at all. This sacred flag can be recognised with colours, not by its name that it is an Ismaili flag and it is necessary to give it an importance. It is needless to say that the citizens of all countries can recognise their national flags hoisting anywhere. Is there any British who is unknown with the Union Jack (the national flag of the United Kingdom)? Today, we Ismailis have fluttered the flag, therefore, a point must necessarily put into consideration that the above flag, whether in the hand of an Ismaili soldier or it hoists on the Jamatkhana, it may hang on the waists of the students or hoists on the buildings of rich class, either it is flown on a car or the Ismaili mills, organisations, offices or factories, wherever it may appear as hoisting, the words will gush out itself from the mouth of one who looks it that, "This is an Ismaili Flag." Not only, the Ismailis, but all people can recognise this Ismaili flag. Accordingly, the colours of the flag is as under:-

Likewise, it is rich with dark colours, whether it may be designed on the cloths of silk, cotton or flannel. It must however be remembered that no changes should be made in its colours. It is hoped that all the jamats of the nation will also join in (hoisting the) flag, indicating the glorious signs of the Ismailis. Besides, it is requested that the African jamats will also make necessary changes in the colour of the flag."

[acidfree:821] Mukhi Laljibhai Devraj (1842-1930) had an honour to perform its unfurling ceremony at Bandra Jamatkhana, Bombay on July 4, 1927. The whole programme was organised with pomp and jubilation.

Soon afterwards, the unfurling ceremony had also taken place in Talaja Jamatkhana in Kathiawar on July 11, 1927 by Nazar Ali Dhanji Gheewala. It was performed at Dharka Jamatkhana on July 14, 1927 by Mukhi Alibhai Sunderji, in Dhoraji Jamatkhana on July 29, 1927 by the hands of Mukhi Pirbhai and Kamadia Mawji. It was also unfurled in Karachi on August 17, 1927 by Rai Alidina Ali Muhammad (1884-1952). The Panderkawda Jamatkhana performed unfurling ceremony on August 24, 1927 by the hands of President Khalfan Lalji. In Sind, it was unfurled at Hyderabad by Varas Karim Kassim (1878-1958) on November 24, 1927. The ceremony was also performed in Nairobi, Dar-es-Salam, Kampala, Rangoon, etc.

Gwadar was under control of Muscat, where no other flag except the Sultanate of Muscat was officially permitted to hoist on the Jamatkhana. When Sultan Taimur of Muscat made a marine voyage for Karachi via Gwadar in 1928, the Ismaili leaders went to see him in his ship anchored at Gwadar, and sought permission of hoisting the Ismaili flag on the Jamatkhana. Thus, the first hoisting ceremony in Gwadar Jamatkhana took place on April 12, 1928 with the hands of Mukhi Muhammad Abdullah Bachani (1927-1932). The ceremony inaugurated with the sound of bugals, and it was followed by mustket-shots for 11 times. The ceremony was performed with the loud voice of Allaho-Akbar.

[acidfree:822] The Imam arrived Bombay from Europe on December 9, 1928, and when the above flag was presented before him, he became overwhelmed with joy to see it and said, "Excellent! This is my Flag". Hence, it became known as My Flag in the Ismaili community. In sum, the identity of these two colours together found a new lease of life with the creation of the Ismaili flag. The name "My Flag" had however been applied by the Imam himself in his message to the Khadak Jamatkhana, Bombay on June 27, 1927.

The Ismailis flag or My-Flag became so popular in India that it became a fashion among the Ismaili merchants to give their commodities the name of My-Flag, such as My-Flag Sari, My-Flag Soap, My-Flag Tie, My-Flag Biscuits, etc. Soon afterwards, an Ismaili journal, called "My-Flag" also began to be published in Hyderabad, Sind by Muhib Ali Mitha,

It will be interesting to note that Prince Aly Khan had visited Thana for the second time on December 21, 1934 and gave an audience to about 300 Ismailis at Wadi on Agra Road. The compound was well decorated with the Ismaili flags. Mukhi Karim Nazar Ali, Kamadia Musa Jafar, Wazir Kassim Ali Fateh Ali, the then President of the Ismaili Council and Ali Muhammad Ghulam Hussain Lakadawala warmly greeted Prince Aly Khan at the entrance. The Shahzada Scout Group accorded guard of honour. When Prince Aly Khan entered the main entrance, he stopped for a while and looked at the Ismaili flags with immense surprise. On that juncture, Wazir Kassim Ali Fateh Ali related the event of June 19, 1927 when the Thana jamat got a unique chance to unfurl it for the first time in India. Prince Aly Khan became delighted and congratulated the leaders.

The post-Alamut is the longest period in the Ismaili history, and so is most obscure and dark due to the dearth of the historical informations. It almost covers 580 years for 18 Imams, who lived in different villages and towns in Iran. They had no their own rule and as a result, no need was apparently felt for their banner. The longest era of post-Alamut witnessed Iran dominated by the rules of Illkhanids (1265-1335), Taymurids (1370-1414), Safavids (1500-1736), Afsharids (1736-1750), Zands (1750-1779) and Qajarids (1779-1925).

Hitherto, we have surveyed that the banner or flag had been used mostly in the battlefields on different occasions and periods. Now, the period ahead was of peace, therefore, the outstanding services of the heroes were symbolized in different manners. The Ismaili flag reflects same massage to the followers through the agency of green and red colours.

It appears that the representation of the Zulfikar or two-edged sword of Ali bin Abu Talib had been the most common in the banners of the Iranian rules. The emblems of the lion and the sun rising behind it or a variety of colours or flags had been adopted along with the different symbols of the Prophet and his descendants. The Ismailis resided in different garbs according to the demand of the time and practised taqiya, therefore, they generally said to have assumed their traditional green and red banners in their villages, where it was also popular in other classes of the people. It however appears that in Kahek, Anjudan and Shahr-i Babak, the green and red banners were flown mostly on the masoleums of the Imams.

The Ismaili Pirs and Sayeds were active in the Ismaili mission in India. Most of them composed the religious hymns (ginans) for the new converts. These ginans however contain the words nishan(emblem), jarad dajja (red banner), tambal nishan (trumpet and emblem), nejadhari (standard-bearer), etc.

Imam Gharib Mirza (1493-1496)had left Shahr-i Babak in Iran and settled in his new headquarters, called Anjudan. The scrunity of the sources suggests that the Ismaili mission system after the fall of Alamut's rule was re-organised for the first time in Anjudan. According to the new system, the Imam was followed in the rank by a single hujjat, the chief missionary. The mu'allim (teacher), the head of the mission in a particular region, worked under the hujjat. The mu'allim was assisted by ma'dhum-i akbar (the senior licentiate) and ma'dhum-i asghar (junior licentiate). These Ismaili missionaries used special green and red banners of small size in different regions to identify themselves before the local Ismailis. In some regions, special emblems in the banner were also included where they found no congenial atmosphere.

The Indian Ismailis were also fluttering big green and red banners during special occasions. It was a common practice to paint the boiled eggs with green and red colours on the day of Navroz. It suggests that the green and red had become the accepted colours among the Ismailis in India. Most of the scribes of the ginans (religious hymns) of 18th century used to paint decorative boundaries in their copies with green and red colours, whose examples are still accessible.

To mark a pious person's tomb in the wilderness, most of the Ismailis in Sind and Kutchh in India often put small green banners around or on top of a heap of stones.