Aga Khan Development Network: The “Mahdi-ist” Mission of the Ismaili Imamat

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To the Imamat, the meaning of “quality of life” extends to the entire ethical and social context in which people live, and not only to their material well-being measured over generation after generation. Consequently, the Imamat’s is a holistic vision of development, as is prescribed by the faith of Islam. It is about investing in people, in their pluralism, in their intellectual pursuit, and search for new and useful knowledge, just as much as in material resources. But it is also about investing with a social conscience inspired by the ethics of Islam. It is work that benefits all, regardless of gender, ethnicity, religion, nationality or background. Does the Holy Qur’an not say in one of the most inspiring references to mankind, that Allah has created all mankind from one soul? Today, this vision is implemented by institutions of the Aga Khan Development Network.

Imam Shah Karim al-Husayni Aga Khan IV,
(Alltex EPX Limited Opening Ceremony, Kenya, December 19, 2003: Read Here)

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Survey: Ismailism Topics of Interest

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Ismaili Gnosis has created a short survey to determine the sort of topics, subjects and issues most relevant to those wishing to learn more about Ismailism. Please take one minute to fill out the survey as this information will allow Ismaili Gnosis to gear its future articles to your needs. The survey is completely anonymous. Please note that this survey is not related to any Ismaili community institutions.

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Esoteric Apocalypse (Qiyamah): Isma‘ilī Muslim Perspectives on the “End of the World” (Part 2)

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EsotericApocalypse

“All of these changes suggest that we are moving into a new epoch of history, a new condition of human life.”
– Imām Shāh Karīm al-Husaynī Āgā Khān IV

“We, the Imāms in descent from Imām Husayn, are present until today and we shall remain until the Qiyāmah and even after the Qiyāmah.”
– Imam Āgā Shāh ‘Alī Shāh Āgā Khān II

This post continues from Part 1 – Esoteric Apocalypse (Qiyāmah): Ismā‘īlī Muslim Perspectives on the “End of the World”.  In Part 1, we explained and outlined the concept of Qiyāmah in Ismā‘īlī gnosis, and the various signs which would accompany the beginning of the Cycle of Qiyāmah and the advent of the Qā’im al-Qiyāmah. (We advise all readers to go through Part 1 before reading this post).

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Esoteric Apocalypse (Qiyamah): Isma‘ilī Muslim Perspectives on the “End of the World” (Part 1)

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EsotericApocalypse

“The Qiyāmah is true and will happen, but a full explanation of it, either in theory or in common doctrine, is not easy.”
– Paul Walker, (Abu Yaqub al-Sijistani: Intellectual Missionary, 73)

“We, the Imāms in descent from Imām Husayn, are present until today and we shall remain until the Qiyāmah and even after the Qiyāmah.”
– Imām Shāh Āgā Shāh ‘Alī Shāh

In Islamic thought, the ideas and themes relating to the “end of the world” fall under the doctrine of qiyāmah (“rising”, “resurrection”).  The Qur’an contains hundreds of references to qiyāmah under various names including:  the Day of Resurrection, 2:85; the Day of Mutual Disillusion, 64:9; the Day of Mutual Calling, 40:32; the Day of Decision, 37:21; the Day they are raised up, 7:14; the Day of Judgement, 1:4; the Day of Gathering together, 50:44; the Day they come forth [from the tombs], 70:43; the Day of Imminence, 40:18; the Day when the Hour comes, 30:12; the Day of Reckoning, 14:41.

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