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`A BRIEF HISTORY OF THE AGAKHANS' (Section I)
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"Aga Khan" Is a Pet Name and not a Royal Title

        "Aqa" (also, Agha or Aga) is a word, said to be of Tatar origin,
signifying a dignitary or lord. The term was applied by the Turks
to the chief of the janissaries. "Khan," now degraded by its
overuse, was a title of nobility, and was also used for a local
ruler or official. "Aga Khan" is the adopted family name of a
hereditary spiritual leader (Imam) of the Shiah Nizari Ismailis.
One of the many legends that have circulated about this
mysterious religious leader is that the title of "Aga Khan" was
conferred by the Emperor of Persia upon the great-great-
grandfather of the present Aga Khan, for his dedicated services
to the throne. On the contrary, Hassan Ali Shah Mahallati Aga
Khan I (1804-81), was an unsuccessful insurgent. A one-time
governor of Kirman in Persia, he had "proclaimed an independent
government." In the opinion of Sir Richard Francis Burton (1821-
90), a noted orientalist and British spy; the attempt at
rebellion against the reigning sovereign was "ridiculous."

     In 1905, during a trial in the High Court of Bombay,
Hassan's grandson, Aga Khan III, testified before Justice Russell
that "Aga Khan" was "not a title but a sort of `alias,' a pet
name when Hassan Ali was a young man." The pet name was later
adopted as a hereditary family name by the succeeding Imams, who
also claim to be the direct descendants of prophet Muhammad
(sas).

     In his autobiography, `Ibrat-afza, written in Persian and
published in Bombay, Hassan narrated his several unsuccessful
military encounters in Persia, in which he had been aided by the
British Raj. According to Sir Richard Burton, he had received
weapons in quantity from John Company (British), including at
least two heavy field pieces (cannons).

     In 1840, accompanied by a few hundred horsemen, the
"adventurous and romantic" Hassan (Aga Khan I), fled Persia. The
defeated political refugee, sought and found sanctuary under the
protection of the British Raj. Upon his arrival in Afghanistan,
Hassan provided the mercenary services of his horsemen to the
British army. In his memoirs, Hassan spelled out his reasons for
joining the invading army of the British Raj in the conquest of
Afghanistan and Sind from Muslim rulers. Hassan (a Muslim
mercenary and so called direct descendant of the prophet!)
referred to the British as "the people of God" (khalq 'ullah),
and to his role of acting as a secret agent for the British
general Sir Charles Napier as "for the sake of God's pleasure"
(mahd-i rida-yi ilahi).

     Nearly a century later, Hassan's grandson, Aga Khan III, was
proud to record in his own Memoirs the mercenary services of his
grandfather, which he described as "stout assistance" rendered to
the British Raj in their process of imperialistic expansion. "For
these services and for others which he rendered to Sir Charles
Napier in his conquest of Sind in 1843-4, my grandfather received
a pension from the British Government." Hassan's ambitions of
recovering his lost territories from the Shah of Persia, with the
help of "the people of God" (the British), were never fulfilled.
However, he did receive a hereditary title of "Highness" which
the present Karim Aga Khan uses with pride.

1866: A British Court Seals the Fate of a Sunni Muslim Community

        Under the protection of and with aid from the British Raj, Aga
Hassan Ali Shah - Aga Khan I, successfully established his
religious authority over a small Muslim "Khojah" community
of converted Hindus that lived on the west coast of India. The majority of
these converts had adopted Sunni persuassion, the faith of their orginal
converters to Islam. These Sheikhs - the converters, are presently known as
"Pirs of Khojahs" by the Ismailis.

        Aga Hassan Ali Shah wrote in his autobiography `Ibrat-afza' that he
was himself a `Murid' of a Sufi Master Mast `Ali Shah (Haji Zayn
al-`Abidin Shirwani), who was a successor to Majdhub `Ali Shah,
the thirty-eighth Qutub of the `Ata Alllah Sufi Order. Hassan Ali
Shah initiated a new era in the history of these converted mostly Sunni
"Khojah" Muslims. Ismaili history books records that in 1864, he
removed the officiating Sunni "Mullah" from the Khojah Mosque in
Bombay and replaced him with a Shiah "Maulvi". In 1866, the fate
of this "Khojah" Muslim community was sealed when a British
judge, Sir Joseph Arnold, passed judgment in favour of the Aga
Khan on all points, declaring him the undisputed religious leader
of the "Khojah" community giving him the absolute control over all
communal property, including prayer houses and burial grounds.
This was a turning point in the history of the Khojah community.

     Historical records and the court documents filed by the Aga
Khan's counsel show that prior to the arrival of the Aga Khan,
the majority of the Khojahs observed Sunni rites and rituals,
with religious ceremonies carried out by Sunni Mullahs. After
receiving the necessary mandate, Hassan began proselytizing the
Khojah community. These documents also record that Hassan guided them to
the creed of his ancestors, which was an Ithna'ashriyyah persuasion of the
Shiah sect of Islam. Hassan's autobiography records that he himself
believed in the Imamat of Musa Kazim (the younger brother of Ismail) and
his descendants. Majority of the historians record that Imam Ismail died
within the life time of his father Imam Jaffer as Sadiq. Today, the present
Aga Khan claims to be the designated hereditary direct descendant of Imam
Ismail. This is a major noteworthy glaring shift, within the last four
generations of the Aga Khans. 

     Ismaili historians have recorded that until as late as 1874
(34 years after his arrival in India), the Aga Khan's authority
as a religious leader was sharply opposed by some influential
wealthy members of the community. His followers in Bombay
objected to "his too great predilection for drinking and
intriguing with females," according to Sir Richard Burton.

     In 1881, Hassan died and was succeeded by his son Aga Ali
Shah. His leadership lasted for a brief period of four years with
no major events. His interests in life were horse breeding,
racing, and big-game hunting. In 1885, Aga Ali Shah died and his
eight-year-old son, Sultan Muhammad Shah, became Aga Khan III and
the new leader of the community. The young Imam's mother, Lady
Ali Shah, who was a very devoted Ithna'ashri Muslimah, became a
trustee and, behind the scenes, acting leader of the community.
She was instrumental in the introduction of various
Ithna'ashriyyah rituals in the community. Some of these rituals
are currently prevailent as a legacy of Lady Ali Shah who died in 1938.

Aga Khan III, an International Politician

     In 1898, the young Aga Khan undertook his first tour of
Europe. On his way, he approached Sultan Abdul Hamid of the Ottoman
Empire with "an elaborate plan for colonization." The statement
submitted was prepared by Rabbi Kahn. The plan was based upon Aga
Khan's Zionist friend Professor Haffkine's masterpiece scheme for
the establishment of a Jewish settlement "that could be
progressively undertaken in the Holy Land." Dr. Haffkine had
suggested before Aga Khan that "the land would be obtained by
purchase from the Sultan's subjects" whereas "the capital was to be
provided by wealthier members of the Jewish community."

     Aga Khan, who claimed to be an Imam and a direct descendant of
the prophet, wrote in his Memoirs: "As Haffkine propounded it, I
thought this sort of Zionism useful and practical." The scheme
was turned down by the Sultan. The disappointed Aga Khan wrote:
"I must say its rejection has always seemed to me one of Abdul
Hamid's greatest blunders."  Today, looking at what is happening
in Palestine, I but cannot refrain from quoting a passage from
the Ismaili Du'a (ritual prayer), with a bewilderment and a doubt.
The passage recited is a "fragmented" portion of the verse 36:12
of the Holy Qur'an. The translation thereof, as it appears in the
Du'a book including the words within the parentheses, reads;
"And We have vested (the knowledge and authority) of everything
in the manifest Imam." 

     As long as the British Raj ruled in India, "the secret
services of the Aga Khan III were in constant demand." He was an
"Ambassador without Portfolio" for the British. In his Memoirs,
he proudly referred to such services as "secret diplomatic
missions." Besides several other titles, he received "the highest
decoration which it was possible for any Indian subject of the
Crown to receive (K.G.C.S.I.)," records Aga Khan.

     In 1930, the Aga Khan led the British Indian delegation to
the Round Table conference held in London. In 1934, following the
Second Round Table conference, the Aga Khan approached the
British Government of India with a request to give him a
territorial State so that he could join the company of Indian
Maharajahs and Princes. Sultan Muhammad Shah - Aga Khan the
third, was greatly disappointed when his offer was rejected by
the Mcdonald government. In 1937, he represented the British
Indian government in the League of Nations. Thereafter, he was
elected president of this prestigious international organization.

Aga Khan introduces "Ali is truly Allah" as the Confession of Faith

     Aga Khan III enjoyed a long life. During his 72 years of
Imamat (leadership), from 1885 to 1957, he changed the course of
history for the Khojah community. Socially and economically, Khojah
community made great progress, and so did the Aga Khan. He became
one of the richest men on earth, and a leading breeder and owner of
thoroughbred horses. Between 1930 and 1936, his horses made history
in the racing world by winning several prestigious racing events in
Europe. His grandson - Karim Aga Khan, has carried on the family
tradition on the turf of horse racing.

     During his leadership, Aga Khan III was literally weighed by
his followers; in Silver at Bombay, in Gold at Bombay and Nairobi,
in the rented industrial Diamonds at Bombay and Dar-es-Salaam, and
finally in Platinum at Cairo and Karachi. Aga Khan gave back to the
community welfare projects, the money collected for these token
ceremonies.

     Long before the arrival of the Aga Khans in India, Khojah
families had settled in East Africa, especially on the island of
Zanzibar. The Aga Khan III, encouraged his followers to emigrate to
East Africa in greater numbers. Many of these families became
prosperous businessmen. Today, the majority of the descendants of
these pioneers have resettled in Europe and North America.

     Aga Khan was also successful in changing course of the
religious path of the community. The Ithna'ashriyyah rites and
rituals that his mother and grandfather had introduced in the
community were systematically thrown out by him. The jobs of the
Shiah Maulvis were taken over by his close relatives and paid
missionaries. Aga Khan introduced new theological concepts and
sacred practices. Many of which attributed explicit divinity to
Hazrat Ali, such as; reciting of "Ali is truly Allah" as an
integral part of the Shahadah (Declaration of Faith), in their
daily ritual prayers called Du'a. This was the beginning of the
third and final proselytization in the history of the Khojah
community. Today, Ismailis recite "Aliyyullah" in their ritual Du'a
which translates; "Ali, the Allah".

     In 1905, the Aga Khan won a major civil suit brought against
him by his relatives. One of the significant issues decided by the
court was concerning the persuasion of the Khojah community. The
judgment document declared the members to be "Shiah Ismailis".
During this historic trial, the plaintiff's counsel suggested that
the presiding judge Mr.Russell should not try the case, as he was
a friend of Aga Khan - the defendant. In his judgment document,
Justice Russell admitted: "I had exchanged calls with the Aga Khan
and had dined twice with him and had asked him to dinner and he had
not been able to come."

     In 1906, Aga Khan dismissed the traditionally elected "Khojah
Joostis" (jurisprudent committees), of the community. In
replacement thereof, Aga Khan established "Ismailia Councils" and
appointed office-bearers and members for the Councils. The practice
is prevalent to this day. In 1910, Aga Khan promulgated a legally
drafted "Shiah Imami Ismaili Constitution" and ordained it under
his personal seal. Thereafter, Aga Khan made a Farman (Royal
Decree) commanding the followers to abide by the Constitution. The
opening article 1.1 of the most recent Constitution ordained in
1986 by the Hazar (present) Imam - Karim Aga Khan reads;

     "Mawlana Hazar Imam has inherent right and absolute and
unfettered power and authority over and in respect of all religious
and Jamati matters of the Ismailis."

        Below are the faithful reproductions of the Arabic transliteration,
the English translation and the Gujrati translation (transliterated) of the
phrase "Aliyyullah", as they appears in the book of Ismaili Du'a, officially
published by `The Shia Imami Ismailia Assiciation for Africa, Kenya', 1963:-

The Arabic transliteration:
        "La ilaha illallaha, Mohammedur-Rasoolullahi, Aliyyun
Amirul-mu'mineen Aliyyullah:"

The English translation:
        "There is no deity except Allah, Muhammad is the Messenger of Allah,
Aly, the master of the believers, is from Allah."

The Gujrati translation (transliterated) of the phrase "Aliyyullah":
        Please note the words within the parantheses are NOT mine, they do
appear in the book of Dua:

        "Allah mahthi chhe (ane te ejh chhe)"
which means; "Is from Allah (and is the same)".

Here is a further clarification of the enigmatic phrase and its paradoxical
translations:

        The phrase "Aliyyullah" is a combination of two words. "Aliyyun" and
"Allah". When these two words are joined together, the letter "n" becomes
silent and the phrase is read as "Aliyyullah. The word "Aliyyun" translates
"The Ali", and the word "Allah" translates "The God". Hence, the phrase
"Aliyyullah" means "The Ali, The God". In the Ismaili terminology it
signifies "The Aga Khan (The 49th Ali), The God". 

        The English translation which reads in the Du'a book "is from Allah"
is just a smoke screen. The Gujrati translation with its elucidation within
the brackets, removes that smoke screen. Furthermore, the Arabic word for
"from" is "min", which does not appear in the Arabic text of the `Kalimah
Shahadah'.

Agakhan A Direct Descendant Of The Fatimid Caliphs!!!

     In 1935, the Aga Khan's department for religious propagation
and publications, Bombay, printed and distributed a book in Gujrati
`Noorum-Mubin - A Glorious History Of The Ismaili Imams'.
Aga Khan's genealogy was designated by the author - A. J. Chunara,
as a "Sacred Rope of Allah" (Hab'lillah). During his Golden Jubilee
year, Aga Khan the third, highly recommended his followers to read
this newly published book.

     Although, many essential historical data were missing, the
author had linked the Aga Khan's ancestry with the Grand Masters of
the dreaded `Assassins' - a heretical sect of Islam, that
flourished in Persia and Syria between 11th and 12th centuries. The
current term `assassination' has its root from this community of
Assassins. Most of the latter day Grand Masters claimed themselves
to be the `Nizari Imams' of the Ismailis. These Nizari Imams were
in turn shown as the hereditary physical descendants of the Fatimid
Caliphs, who ruled in North Africa, Egypt, and Syria from 909 to
1171. Many western scholars such as Marshall G. Hodgson and Bernard
Lewis have doubted the authenticity of the advocated `physical
descent' and suggested, it was but a kind of "Spiritual Filiation"
(esoteric descent), which, with the succeeding generations became
a physical linkage in the fullest sense.

     One of the Grand Masters of the Persian Assassins, Jalal al-
Din Hasan - the 25th Nizari Imam, had publicly repudiated his
grandfather's claim for being a physical descendant of the Fatimid
Caliphs. He proclaimed himself a Sunni Muslim. Made a complete
turnabout from the heretical Nizari doctrines and demanded from his
followers a strict observance of the Islamic Shari'ah Laws. In
1210, Jalal died of poisoning. His son, Grand Master Ala-uddin
Muhammad - the 26th Nizari Imam, was a "sickly and unbalanced
corrupt figure". In 1255, Ala-uddin; "died ignominiously,
slaughtered with an axe by the hand of a former homosexual lover"
records, Edward Burman of the University of Leeds in his book `The
Assassins - Holy Killers Of Islam' (Aquarian Press, Great Britain).
In 1256, the soldiers of Hulega Khan, razed to the ground all the
fortresses and stronghold of the dreaded Assassins. The 27th and
the last Imam of the Nizari Ismailis in Alamut "and his followers
were kicked to a pulp and then put to the sword; and of him and his
stock not trace was left..." writes professor Bernard Lewis, in his
book `The Assassins', quoting historian Ata Malik Juvayni (1226-
83).      

     In India, Aga Khan the third, gradually replaced the hitherto
popular term "Khojah" with "Imami Ismailis", in the community
documents and literatures printed by his department for religious
propaganda called "The Recreation Club". The so called "Club"
lateron became "Ismailia Association". Today, the same organization
is known as "The Shia Imami Ismaili Tariqah and Religious Education
Board." The term "Ismaili" is derived from Ismail - the eldest son
of Imam J'afar as Sadiq. Ismailis consider Imam J'afar as their
fifth Imam and the physical descendant of Ali ibn Abi Talib (a.s.).
Ismailis only recognize Hadhrat Ali's son - Husayn, as their Imam.
The rest of the Shiahs recognize both the sons Hassan and Husayn,
as their Imams and therefore they consider Imam J'afar as their
Sixth Imam. According to the documents and historical accounts
accepted by the vast majority of Shiahs (nearly 90%), Ismail died
before his father. His younger brother, Musa Kazim, succeeded Imam
J'afar and became the next Imam. Those who chose to depart from the
mainstream Shiahs contended that Imam Ismail died after his father.
Ismaili historians record that the funeral procession as well as
the burial ceremony of Ismail did take place in Medina during the
life time of his father, but, those were "mere ruse to mislead the
enemies." This minority group became known as the "Seveners". The
Nizari Ismailis comprise one group of the Seveners.

     Those who accepted Musa Kazim as their Seventh Imam became
known as the "Twelvers" (Ithna'ashariyyahs), when their 12th and
the last living Imam, disappeared into the cellar of his family
home. The Twelvers claim that their last Imam has gone into
"occultation." Ismailis on the other hand claim, an Imam never goes
into hiding or occultation. Ismailis vehemently contend, if an Imam
was to disappear or to pass away without designating his own
physical descendant as the next Imam, the world would come to an
end. They proudly declare, their Imams have - in spite of political
and religious persecutions - survived, and, are ever present
(Hazar) to lead the community. They prefer to call the present Aga
Khan as "Mawlana Hazar Imam". Having an absolute faith in the
doctrine of `a living Imam' is the absolute prerequisite for being
an Ismaili.

     Here is the pinnacle of paradox: It is a documented fact that
Aga Khan I and II, their ancestors in Persia, the horsemen who
accompanied the Aga Khan I from Persia, and the mother of Aga Khan
III were all dedicated Twelver Shiahs. They lived and died
believing in the Imamate of Musa Kazim and his descendants. This
fact is evident from the court documents, from the Memoirs written
by two Aga Khans, and also from the inscriptions on the tombs of
their ancestors in Persia. Ignoring such incontrovertible evidence,
Ismailis continue to acknowledge, as well as recite in their
prayers, that Aga Khan I and II were their 46th and 47th Imams, and
that their ancestors in Persia were the preceding Imams. In other
words, Ismailis assert that these individuals were in fact
legitimate descendants of Imam Ismail, but for some inexplicable
reason they had accepted the faith of those who had repudiated
Ismail's claim to the Imamate. To say otherwise would be to
discredit the authors of the Memoirs, their 46th and 48th Imams!

(Continued - See Section 2)

Akbarally Meherally


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