402)Memoirs Of Aga Khan III: Islam, The Religion Of My Ancestors(Extract)

1) Quote from a letter written by Our 48th Imam to a friend in 1952 under the title: “What have we forgotten in Islam?”:Islam is fundamentally in its very nature a natural religion. Throughout the Quran God’s signs (Ayats) are referred to as the natural phenomenon, the law and order of the universe, the exactitudes and consequences of the relations between natural phenomenon in cause and effect. Over and over, the stars, sun, moon, earthquakes, fruits of the earth and trees are mentioned as the signs of divine power, divine law and divine order. Even in the Ayeh of Noor, divine is referred to as the natural phenomenon of light and even references are made to the fruit of the earth. During the great period of Islam, Muslims did not forget these principles of their religion. Alas, Islam which is a natural religion in which God’s miracles are the very law and order of nature drifted away and still drifting away, even in Pakistan, from science which is the study of those very laws and orders of nature.……Islam is a natural religion of which the Ayats are the universe in which we live and move and have our being………..The God of the Quran is the one whose Ayats are the universe……(Aga Khan III, April 4th 1952, Karachi, Pakistan)

2) About Hafiz, the renowned Iranian poet:“Then came Hafiz - by far the greatest singer of the soul of man. In him we can find all the strivings, all the sorrow, all the victories and joys, all the hopes and disappointments of each and every one of us. In him we find contact, direct and immediate, with the outer universe interpreted as an infinite reality of matter, as a mirror of an eternal spirit, or indeed (as Spinoza later said) an absolute existence of which matter and spirit alike are but two of infinite modes and facets.”(Inaugural Lecture Before the Iran Society by Sir Sultan Muhammad Shah Aga Khan, November 9, 1936 London, United Kingdom.)

3) There is a fundamental difference between the Jewish idea of creation and that of Islam. The creation according to Islam is not a unique act in a given time but a perpetual and constant event; and God supports and sustains all existence at every moment by His will and His thought. Outside His will, outside His thought, all is nothing, even the things which seem to us absolutely self-evident such as space and time. Allah alone wishes: the Universe exists; and all manifestations are as a witness of the Divine will (Memoirs of Aga Khan III, 1954).

4) Islamic doctrine goes further than the other great religions, for it proclaims the presence of the soul, perhaps minute but nevertheless existing in an embryonic state, in all existence in matter, in animals, trees, and space itself. Every individual, every molecule, every atom has its own spiritual relationship with the All-Powerful Soul of God. (Memoirs of Aga Khan III, 1954).

5) Thus there was an absolute need for the Divine Word’s revelation, to Mohammed himself, a man like the others, of God’s person and of his relations to the Universe which he had created. Once man has thus comprehended the essence of existence, there remains for him the duty, since he knows the absolute value of his own soul, of making for himself a direct path which will constantly lead his individual soul to and bind it with the universal Soul of which the Universe is, as much of it as we perceive with our limited visions, one of the infinite manifestations. Thus Islam’s basic principle can only be defined as mono-realism and not as monotheism. Consider, for example, the opening declaration of every Islamic prayer: “Allah-o-Akbar”. What does that mean? There can be no doubt that the second word of the declaration likens the character of Allah to a matrix which contains all and gives existence to the infinite, to space, to time, to the Universe, to all active and passive forces imaginable, to life and to the soul. Imam Hassan has explained the Islamic doctrine of God and the Universe by analogy with the sun and its reflection in the pool of a fountain; there is certainly a reflection or image of the sun, but with what poverty and with what little reality; how small and pale is the likeness between this impalpable image and the immense, blazing, white-hot glory of the celestial sphere itself. Allah is the sun; and the Universe, as we know it in all its magnitude, and time, with its power, are nothing more than the reflection of the Absolute in the mirror of the fountain (memoirs of Aga Khan III, 1954).

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Religion of My Ancestors

ISLAM: THE RELIGION OF MY ANCESTORS

H.R.H. PRINCE AGA KHAN III
(Extract from The Memoirs of the Aga Khan by H.H. The Aga Khan III, 1954)

The origins of man's religious aspirations are to be found in what we nowadays call science. Those who have studied mythology and primitive psychology know that magic in various forms started various trains of thought in primitive man by which he achieved what seemed to him to be rational accounts of the natural phenomena around him. It seemed to him rational that these phenomena, these events like the rising and the setting of the sun, the passage of the seasons, the flowering of the bud and the ripening of the fruit, the wind and the rain, were caused and controlled by deities or superior beings. Primitive religious experience and primitive scientific reasoning were linked together in magic, in wizardry. Thus, at one and the same time mankind's experiences in the realm of sensation and his striving to explain and co-ordinate those experiences in terms of his mind led to the birth of both science and religion. The two remained linked throughout prehistoric and ancient times, and in the life of the early empires of which we have knowledge. It was difficult to separate what I may call proto-religion from proto-science; they made their journey like two streams, sometimes mingling, sometimes separating, but running side by side.

Such is the background to Greek and Roman thought and culture as well as to ancient Iranian and Hindu philosophy before the beginning of the Christian era. Aristotle, however, gave a more scientific turn to this mingling, introducing categories and concepts which were purely reasonable, and shedding those vestiges of religious awe and mystery which are visible even in Plato.

With the decline of the Roman Empire and the break-up of the great and elaborate system of civilization which Roman law and administration had sustained for so many centuries, the Dark Ages enfolded Europe. In the seventh century of the Christian era there was a rapid and brilliant new flowering of humanity's capacity and desire for adventure and discovery in the realms of both spirit and intellect. That flowering began in Arabia; its origin and impetus were given to it by my Holy ancestor, the Prophet Mohammed, and we know it by the name of Islam. From Arabia the tide of its influence flowed swiftly and strongly to North Africa and thence to Spain.

lbn-Rushd, the great Muslim philosopher, known to Europe as Averroes, established clearly the great distinction between two kinds of apprehensible human experience : on the one hand, our experience of nature as we recognize it through our senses, whence comes our capacity to measure and to count (and with that capacity all that it brought in the way of new events and new explanations); and on the other hand, our immediate and imminent experience of something more real, less dependent on thought or on the processes of the mind, but directly given to us, which I believe to be religious experience. Naturally, since our brain is material, and its processes and all the consequences of its processes are material, the moment that we put either thought or spiritual experience into words, this material basis of the brain must give a material presentation to even the highest, most transcendent spiritual experience. But men can study objectively the direct and subjective experiences of those who have had spiritual enlightenment without material intervention.

It is said that we live, move and have our being in God. We find this concept expressed often in the Koran, not in those words of course, but just as beautifully and more tersely. But when we realize the meaning of this saying, we are already preparing ourselves for the gift of the power of direct experience. Roumi and Hafiz, the great Persian poets, have told us, each in his different way, that some men are born with such natural spiritual capacities and possibilities of development that they have direct experience of that great love, that all-embracing, all-consuming love, which direct contact with reality gives to the human soil. Hafiz indeed has said that men like Jesus Christ and Muslim mystics like Mansour and Bayezid and others have possessed that spiritual power of the greater love; that any of us, if the Holy Spirit (*) ever present grants us that enlightenment, can, being thus blessed, have the power which Christ had, but that to the overwhelming majority of men this greater love is not a practical possibility. We can, however, make up for its absence from our lives by worldly, human love for individual human beings; and this will give us a measure of enlightenment attainable without the intervention of the Holy spirit. Those who have had the good fortune to know and feel this worldly, human love should respond to it only with gratitude and regard it as a blessing and as, in its own way, a source of pride. I firmly believe that the higher experience can to a certain extent be prepared for by absolute devotion in the material world to another human being. Thus from the most worldly point of view and with no comprehension of the higher life of the spirit, the lower, more terrestrial spirit makes us aware that all the treasures of this life, all that fame, wealth and health can bring are nothing beside the happiness which is created and sustained by the love of one human being for another. This great grace we can see in ordinary life as we look about us, among our acquaintances and friends.

But as the joys of human love surpass all that riches and power may bring a man, so does that greater spiritual love and enlightenment, the fruit of that sublime experience of the direct vision of reality which is God's gift and grace, surpass all that the finest, truest human love can offer. For that gift we must ever pray.

Now I am convinced that through Islam, through the idea of Allah, as presented by Muslims, man can attain this direct experience................ which no words can explain but which for him are absolute certainties. I have not discussed experience of this order with non-Muslims, but I have been told that Buddhists, Brahmins, Zoroastrians and Christians I have often not heard it of Jews, except perhaps Spinoza-have also attained this direct, mystical vision. I am certain that many Muslims, and I am convinced that I myself, have had moments of enlightenment and of knowledge of a kind which we cannot communicate because it is something given and not something acquired.

To certain extent I have found that the following verse of the Koran, so long as it is understood in a purely nonphysical sense, has given assistance and understanding to myself and other Muslims. However, I must warn all who read it not to allow their material critical outlook to break in with literal, verbal explanations of something that is symbolic and allegorical. I appeal to every reader, whether Muslim or not, to accept the spirit of this verse in its entirety :

Allah is the light of the heavens and the earth; His light is as a niche in which is a lamp, and the lamp is in a glass, the glass is as though it were a glittering star; it is lit from a blessed tree, an Olive neither of east nor of the west, the oil of which would well-nigh give light though no fire touched it,-light upon light;-Allah guides to His light whom He pleases; and Allah strikes out parables for men; and Allah all things doth know.
(CHAPTER XXIV "Light," 35)

From that brief statement of my own personal beliefs, I move on to as concise and as uncontroversial an exposition as I can give of Islam as it is understood and practised today. The present condition of mankind offers surely, with all its dangers and all its challenges, a chance too a chance of establishing not just material peace among nations but that better peace of God on earth. In that endeavour Islam can play its valuable constructive part, and the Islamic world can be a strong and stabilizing factor provided it is really understood and its spiritual and moral power recognized and respected.


I shall try, to give in a small compass a clear survey of the fundamentals of Islam, by which I mean those principles, those articles of faith, and that way of life, all of which are universally accepted among all Muslim sects. First therefore, I shall propound those Islamic tenets which are held in common by the larger community of Sunnis, and by Shias as well. Having thus made as clear as I can the faith which binds us all as Muslims, I shall then give a brief sketch of Shia doctrine and of those special tenets held by that subdivision of the Shias known as the Ismailis, the sect of which I am the Imam.

First it must be understood that, though these fundamental ideals are universally accepted by Muslims, there does not exist in Islam and there has never existed any source of absolute authority; we have no Papal Encyclical to propound and sanction a dogma, such as Roman Catholics possess, and no Thirty-nine Articles like those which state the doctrinal position of the Church of England. The prophet Mohammed had two sources of authority, one religious which was the essential one of his life, and the other secular which, by the circumstances and accidents of his career, became joined to his essential and Divinely inspired authority in religion.

According to the Sunni school the majority of Muslims the Prophet's religious authority came to an end at his death, and he appointed no successor to his secular authority. According to Sunni teaching, the faithful, the companions of the Prophet, the believers, elected Abu Bakr as his successor and his Khalif; but Abu Bakr assumed only the civil and secular power. No one had the authority to succeed to the religious supremacy, which depend on direct Divine inspiration, because the Prophet Mohammed and the Koran declared definitely that he was the final messenger of God, the Absolute. Thus, say the Sunnis, it was impossible to constitute an authority similar to that of the Papacy; it remained for the Faithful to interpret the Koran, the example and the sayings of the Prophet, not only in order to understand Islam but to ensure its development throughout the centuries. Fortunately the Koran has itself made this task easy, for it contains a number of verses which declare that Allah speaks to man in allegory and parable.


Thus the Koran leaves the door open for all kinds of possibilities of interpretation so that no one interpreter can accuse another of being non-Muslim. A felicitous effect of this fundamental principle of Islam that the Koran is constantly open to allegorical interpretation has been that our Holy Book has been able to guide and illuminate the thought of believers, century after century, in accordance with the conditions and limitations of intellectual appreciation imposed by external influences in the world. It leads also to a greater charity among Muslims, for since there can be no cut-and-dried interpretation, all schools of thought can unite in the prayer that the Almighty in His infinite mercy may forgive any mistaken interpretation of the Faith whose cause is ignorance or misunderstanding.

I am trying to put before my Western readers, not the doctrine of the Ismaili sect to which I belong, not Shia doctrine, nor the teachings of the Sufi school of Islamic mysticism, of men such as Jalaleddin Roumi or Bayazid Bostami, nor even the views of certain modern Sunni interpreters who, not unlike certain Christian sects, look for literal guidance in the Koran as Christians of these sects find it in the Old and New Testaments; but the main and central Sunni stream of thought, whose source is in the ideas of the school founded by al-Ghazali and whose influence and teaching have flowed on from century to century.

First, however, we must ask ourselves why this final and consummate appearance of the Divine Will was granted to mankind, and what were its causes. All Islamic schools of thought accept it as a fundamental principle that for centuries, for thousands of years before the advent of Mohammed, there arose from time to time messengers, illumined by Divine Grace, for and among those races of the earth which had sufficiently advanced intellectually to comprehend such a message. Thus Abraham, Moses, Jesus and all the Prophets of Israel are universally accepted by Islam. Muslims indeed know no limitation merely to the Prophets of Israel; they are ready to admit that there were similar Divinely inspired messengers in other countriesGautama Buddha, Shri Krishna and Shri Ram in India, Socrates in Greece, the wise man of China and many other sages and saints among peoples and civilizations, trace of which we have lost. Thus man's soul has never been left without a specially inspired messenger from the soul that sustains, embraces and is the universe. Then what need was there for a Divine revelation to Mohammed ?

The answer of Islam is precise and clear. In spite of its great spiritual strength, Jewish monotheism has retained two characteristics which render it essentially different from Islamic monotheism: God has remained, in spite of all, a national and racial God for the children of Israel, and His personality is entirely separate from its supreme manifestation, the Universe. In far-distant countries such as India and China, the purity of the Faith in the one God had been so vitiated by polytheism, by idolatry and even by a pantheism which was hardly distinguishable from atheism that these popular and folklore religions bore little resemblance to that which emanated from the true and pure Godhead. Christianity lost its strength and meaning for Muslims in that it saw it great and glorious founder not as a man but as God incarnate in man, as God made Flesh. Thus there was an absolute need for the Divine Word's revelation, to Mohammed himself, a man like the others, of God's person and of his relations to the Universe which he had created. Once man has thus comprehended the essence of existence, there remains for him the duty, since he knows the absolute value of his own soul, of making for himself a direct path which will constantly lead his individual soul to and bind it with the universal Soul of which the Universeas much of it as we perceive with our limited visions one of the infinite manifestations. Thus Islam's basic principle can only be defined as mono-realism and not as monotheism. Consider, for example, the opening declaration of every Islamic prayer: "Allah-o-Akbar". What does that mean? There can be no doubt that the second word of the declaration likens the character of Allah to a matrix which contains all and gives existence to the infinite, to space, to time, to the Universe, to all active and passive forces imaginable, to life and to the soul. Imam Hassan has explained the Islamic doctrine of God and the Universe by analogy with the sun and its reflection in the pool of a fountain; there is certainly a reflection or image of the sun, but with what poverty and with what little reality; how small and pale is the likeness between this impalpable image and the immense, blazing, white-hot glory of the celestial sphere itself. Allah is the sun; and the Universe, as we know it in all its magnitude, and time, with its power, are nothing more than the reflection of the Absolute in the mirror of the fountain.

There is a fundamental difference between the Jewish idea of creation and that of Islam. The creation according to Islam is not a unique act in a given time but a perpetual and constant event; and God supports and sustains all existence at every moment by His will and His thought. Outside His will, outside His thought, all is nothing, even the things which seem to us absolutely self-evident such as space and time. Allah alone wishes: the Universe exists; and all manifestations are as a witness of the Divine will. I think that I have sufficiently explained the difference between the Islamic doctrine of the unity of God and, on one side, the theistic ideas, founded upon the Old Testament, and on the other, the patheistic and dualistic ideas of the Indian religion and that of Zoroaster. But having known the real, the Absolute, having understood the Universe as an infinite succession of events, intended by God, we need an ethic, a code of conduct in order to be able to elevate ourselves toward the ideal demanded by God.
Let us then study the duties of man, as the great majority interpret them, according to the verses of the Koran and the Traditions of the Prophet. First of all, the relations of man to God: there are no priests and no monks. There is no confession of sins, except directly to God.

A man who does not marry, who refuses to shoulder the responsibilities of fatherhood, of building up a home and raising a family through marriage, is severely condemned. In Islam there are no extreme renunciations, no asceticism, no maceration, above all no flagellations to subjugate the body. The healthy human body is the temple in which the flame of the Holy Spirit burns, and thus it deserves the respect of scrupulous cleanliness and personal hygiene. Prayer is a daily necessity, a direct communication of the spark with the Universal flame. Reasonable fasting for a month in every year, provided a man's health is not impaired thereby, is an essential part of the body's discipline-through which the body learns to renounce all impure desires. Adultery, alcoholism, slander and thinking evil of one's neighbour are specifically and severely condemned. All men, rich and poor, must aid one another materially and personally. The rules vary in detail, but they all maintain the principle of universal mutual aid in the Muslim fraternity. This fraternity is absolute, and it comprises men of all colours and all races: black, white, yellow, tawny; all are the sons of Adam in the flesh and all carry in them spark of the Divine Light. Everyone should strive his best to see that this spark be not extinguished but rather developed to that full "Companionship- on-High" which was the vision expressed in the last words of the Prophet on his deathbed, the vision of that blessed state which he saw clearly awaiting him. In Islam the Faithful believe in Divine justice and are convinced that the solution of the great problem of predestination and free will is to be found in the compromise that God knows what man is going to do, but that man is free to do it or not.

Wars are condemned. Peace ought to be universal. Islam means peace, God's peace with man and the peace of men one to another. Usury is condemned, but free and honest trade and agriculturein all its formsare encouraged, since they manifest a Divine service, and the welfare of mankind depends upon the continuation and the intensification of these legitimate labours. Politically a republican form of government seems to be the most rightful; or in Islamic countries, which have witnessed the development of absolute monarchies with a great concentration of power within them, the election of the monarch has always remained a lifeless formula which has simply legitimized the usurpation of power.

After death Divine justice will take into consideration the faith, the prayers and the deeds of man. For the chosen there is eternal life and the spiritual felicity of the Divine vision. For the condemned there is hell, where they will be consumed with regret for not having known how to merit the grace and the blessing of Divine mercy.

Islamic doctrine goes further than the other great religions, for it proclaims the presence of the soul, perhaps minute but nevertheless existing in an embryonic state, in all existence in matter, in animals, trees, and space itself. Every individual, every molecule, every atom has its own spiritual relationship with the All-Powerful Soul of God. But men and women, being more highly developed, are immensely more advanced than the infinite number of other beings known to us. Islam acknowledges the existence of angels, of great souls who have developed themselves to the highest possible planes of the human soul and higher, and who are centres of the forces which are scattered throughout the Universe. Without going as far as Christianity, Islam recognizes the existence of evil spirits which seek by means of their secret suggestions to us to turn us from good, from that straight way traced by God's finger for the eternal happiness of the humblest as of the greatest-Abraham, Jesus, Mohammed.

Thus far I have described those tenets of Islam which are professed and held in common by all Muslims of any and every sect or subsect. I now come to the divergence of the streams of thought. The Sunnis are the people of the Sunna or tradition. Their Kalama or profession of faith is "There is no God but God and Mohammed is the Apostle of God." To this the Shias add: "And Ali, the companion of Mohammed, is the Vicar of God." Etymologically the word "Shia" means either a stream or a section.

The Prophet died without appointing a Khalif or successor. The Shia school of thought maintains that although direct Divine inspiration ceased at the Prophet's death, the need of Divine guidance continued and this could not be left merely to millions of mortal men, subject to the whims and gust of passion and material necessity, capable of being momentarily but tragically misled by greed, by oratory, or by the sudden desire for material advantage. These dangers were manifest in the period immediately following our Holy Prophet's death. Mohammed had been, as I have shown, both a temporal and a spiritual sovereign. The Khalif or successor of the Prophet was to succeed him in both these capacities; he was to be both Emir-al-Momenin or "Commander of the true believers" and Imam-al-Muslimin or "spiritual chief of the devout." Perhaps an analogy from the Latin, Western world will make this clearer: he would be Supreme Pontiff as well as Imperator or temporal ruler.

Ali, the Prophet's cousin and son-in-law, the husband of his beloved and only surviving child, Fatimah, his first convert, his bold champion in many a war, who the Prophet in his lifetime said would be to him as Aaron was to Moses, his brother and right-hand man, in the veins of whose descendants the Prophet's own blood would flow, appeared destined to be that true successor; and such had been the general expectation of Islam. The Shias have therefore always held that after the Prophet's death, Divine power, guidance and leadership manifested themselves in Hazrat Ali as the first Imam or spiritual chief of the devout. The Sunnis, however, consider him the fourth in the succession of Khalifs to temporal power.

The Imam is thus the successor of the Prophet in his religious capacity; he is the man who must be obeyed and who dwells among those from whom he commands spiritual obedience. The Sunnis have always held that this authority is merely temporal and secular, and is exerted only in the political sphere; they believe therefore that it appertains to any lawfully constituted political head of a state, to a governor or to the president of a republic. The Shias say that this authority is all-pervading and is concerned with spiritual matters also, that it is transferred by inherited right to the Prophet's successors of his blood.

How this came about is best described in the words of Mr. Justice Arnold in his judgment delivered in the High Court of Bombay on November 12, 1866, in the great lawsuit brought against my grandfather, to which I later refer.

"The influence of Ayesha, the young and favourite wife of Mohammed, a rancorous enemy of Fatima and of Ali, procured the election of her own father Abu Bakr; to Abu Bakr succeeded Omar, and to him Osman, upon whose death, in the year 655 of the Christian era, Ali was at last raised to the Khalifat. He was not even then unopposed; aided by Ayesha, Moawiyah of the family of the Unimayads, contested the Khalifat with him, and while the strife was still doubtful, in the year A.D. 660, Ali was slain by a Kharegite, or Muslim fanatic, in the mosque of Cufa, at that time the principal Muslim city on the right or west bank of the Euphrates-itself long since a ruin, at no great distance from the ruins of Babylon."

Mr. Justice Arnold's judgment gives -a lucid and moving account of the effect on Muslim life and thought of this assassination and of the subsequent murders-nine years and twenty years after their fatherof Ali's two sons, Hassan and Hussein, the Prophet's beloved grand children whom he himself had publicly hailed as "the foremost among the youths of Paradise"; of the tragic and embittered hostility and misunderstanding that developed between the two main Muslim seats, and all the sorrow and the strife that afflicted succeeding generations.

Of the Shias there are many subdivisions; some of them believe that this spiritual headship, this Imamat which was Hazrat Ali's, descended through him in the six generation to Ismail from whom I myself claim my descent and my Imamat. Others believe that the Imamat is to be traced from Zeid, the grandson of Imam Hussein, the Prophet's grandson martyred at Kerbela. Still others, including the vast majority of the people of Persia, and Indian Shias, believe that the Imamat is now held by a living Imam, the twelfth from Ali, who has never died, who is alive and has lived thirteen hundred years among us, unseen but seeing; those who profess this doctrine are known as the Asna Asharis. The Ismailis themselves are divided into two parties, a division which stems from the period when my ancestors held the Fatimite Khalifat of Egypt. One party accepts my ancestor, Nizar, as the rightful successor of the Khalif of Egypt, Mustansir; whereas the other claims as Imam his other son, the Khalif Mustalli.

Thenceforward the story of the Ismailis, of my ancestors and their followers, moves through all the complexities, the ebb and flow, of Islamic history through many centuries. Gibbon, it has been said, abandoned as hopeless the task of clearing up the obscurities of an Asiatic pedigree; there is, however, endless fascination in the study of the web of characters and of events, woven across the ages, which unites us in this present time with all these far-distant glories, tragedies and mysteries. Often persecuted and oppressed, the faith of my ancestors was never destroyed; at times it flourished as in the epoch of the Fatimite Khalifs, at times it was obscure and little understood.

After the loss of the Fatimite Khalifat in Egypt, my ancestors moved first to the highlands of Syria and the Lebanon, thence they journeyed eastward to the mountains of Iran. They established a stronghold on the craggy peak of Alamut in the Elburz Mountains, the range which separates from the rest of Persia the provinces lying immediately to the south of the Caspian. Legend and history intertwine here in the strange tale of the Old Man of the Mountains, and of those hereditary Grand Masters of the Order of the Assassins who held Alamut for nearly two hundred years. In this period the Ismaili faith was well known in Syria, in Iraq, in Arabia itself, and far up into Central Asia. Cities such as Samarkand and Bokhara were then great centres of Muslim learning and thought. A little later in the thirteenth century of the Christian era, Ismaili religious propaganda penetrated into what is Sinkiang and Chinese Turkestan. There was a time in the thirteenth and fourteenth centuries when the Ismaili doctrine was the chief and most influential Shi'ite school of thought; but later with the triumph of the Saffevi Dynasty in Iran (particularly in its northwest province, Azerbaijan) the Asna Ashari, or Twelfth Imam, sect established its predominance. Remnants of the Ismaili faith remained firm and are still to be found in many parts of Asia, North Africa and Iran. The historical centres of Ismailism indeed are scattered widely over all the Islamic world. In the mountainous regions of Syria, for example, are to be found the Druzes, in their fastness in the Jebel Druze. They are really Ismailis who did not originally follow my family in their migration out of Egypt but remained with the memory of my ancestor, AI Hakem, the Fatimite Khalif of Egypt, but they established their doctrines on lines very similar to those of the Syrian Ismailis, who, in present times, are my followers. Similar Ismaili "islands" exist in southern Egypt, in the Yemen and of course in Iraq. In Iran the centres are around Mahalat, westward toward Hamadan and to the south of Tehran; others are in Khorassan to the north and east around about Yezd, around Kerman and southward along the coast of the Persian Gulf from Bandar Abbas to the borders of Pakistan and Sind, and into Baluchistan. Others are in Afghanistan, in Kabul itself; there are many in Russia and Central Asia, around Yarkand, Kashgar and in many villages and settlements in Sinkiang. In India certain Hindu tribes were converted by missionaries sent to them by my ancestor, Shah Islam Shah, and took the name of Khojas; a similar process of conversion occurred in Burma as recently as the nineteenth century.

Now that I have brought this brief record of Ismaili origin, vicissitudes and wanderings within sight of the contemporary world, it may be timely to give an account in some detail of the life and deeds of my grandfather, the first to be known as the Aga Khan, who emerged into the light of history early in the nineteenth century of the Christian era. His life was (as Mr. Justice Arnold observed) "adventurous and romantic." He was the hereditary chieftain of the important city of Kerman and the son-in-law of the powerful and able Persian monarch, Fateh Ali Shah, holding considerable territorial possessions in addition to his inherited Imamat of the Ismailis.

In 1838 he was involved in conflict with the then ruling Emperor Mohammed Shah, for reasons of which Mr. Justice Arnold gave the following account: "Hadji Mirza Ahasi, who had been the tutor of Mohammed Shah, was during the whole reign of his royal pupil (from 1834 to 1848) the Prime Minister of Persia. A Persian of very low origin formerly in the service of the Aga Khan, had become the chief favourite and minion of the all-powerful minister. This person, though his patron, had the impudence to demand in marriage for his son one of the daughters of the Aga Khan, a granddaughter of the late Shah-in-Shah! This, says the Persian historian, was felt by the Aga Khan to be a great insult; and the request, though strongly pressed by the Prime Minister, was indignantly refused. Having thus made the most powerful man in Persia his deadly enemy, the Aga Khan probably felt that his best chance of safety was to assert himself in arms-a course not uncommon with the great feudatories of disorganized Persia. Making Kerman his headquarters, he appears to have kept up the fight with varying fortunes through the years 1838-1839 and part of 1840. In the latter year, overpowered by numbers, he was forced to flight and with difficulty made his escape, attended by a few horsemen, through the deserts of Baluchistan to Sind.

In his wanderings of the next few years my grandfather encountered and rendered stout assistance to the British in their process of military and imperial expansion northward and westward from the Punjab. In Sind he raised and maintained a troop of light horse (the descendants of whose survivors were so grave an anxiety to me many years later) and during the latter stages of the first Afghan War, in 1841 and 1842, he and his cavalry were of service to General Nott in Kardahar and to General England when he advanced out of Sind to join Nott. For these services and for others which he rendered to Sir Charles Napier in his conquest of Sind in 1843-1844, my grand father received a pension from the British Government.

In 1845 my grandfather reached Bombay where-as Mr. Justice Arnold expressed it -"he was received by the cordial homage of the whole Khoja population of this city and its neighbourhood." For a year or two from 1846 he was in Calcutta as a political prisoner because Mohammed Shah had remonstrated to the British Government about his presence in a port of such ready access to Persia as Bombay. However, in 1848 Mohammed Shah's reign came to an end, and my grandfather settled peaceably in Bombay and there established his durkhana or headquarters.


Not only was this a wise and happy personal decision, but it had an admirable effect on the religious and communal life of the whole Ismaili world. It was as if the heavy load of persecution and fanatical hostility, which they had to bear for so long, was lifted. Deputations came to Bombay from places as remote as Kashgar, Bokhara, all parts of Iran, Syria, the Yemen, the African coast and the then narrowly settled hinterland behind it.

Since then there has been no fundamental or violent change in the Ismaili way of life or in the conditions in which my followers can pursue their own religion. At present no deputations come from Russia, but Ismailis in Russia and in Central Asia are not persecuted and are quite free in their religious life; they cannot of course send the tribute, which is merely a token tribute and never has been the sort of mulcting which a few fanatical enemies of the Ismailis have alleged it to be.

With Sinkiang, Kashgar and Yarkand we have no communication at present, since the frontier is closed -no more firmly against Ismailis than against anyone else-but we know that they are free to follow their religion and that they are firm and devoted Ismailis with a great deal of self-confidence and the feeling that they constitute by far the most important Ismaili community in the whole world. From Iran representatives and commissions come and go; from Syria they used to come to India regularly, but now from time to time members of my family go to Syria, or my Syrian followers come and visit me in Egypt. Not long ago I went to Damascus where a great number of my followers came to pay their respects. In nearly all those countries the greater part of the tribute to the Imam is spent on schools, or prayer houses, and on the administration of various religious and social institutions. A considerable measure of local responsibility prevails; questions of marriage and divorce, for example, are entirely the concern of the local representative of the Imam. At times prosperous communities among the Ismailis help less prosperous ones in respect to similar institutions. I issue general instructions and orders; but the actual day-to-day administrative work of each local community is done by the Imam's representative and local chief. Many of these local headships throughout Central Asia, for example, are hereditary. But we have no general, regular system. Sometimes a son succeeds, sometimes a grandson. Sometimes he is known as Vizir, or Kamdar (a title which by constant use has degenerated into Kamria). Sometimes he is Rais or Rai. In Syria the Imam's representatives are known as Amirs; in some parts of Central Asia such as Hunza, the word "Amir" has been coloquialized and shortened to Mir.

The headship of a religious community spread over a considerable part of the world surface-from Cape Town to Kashgar, from Syria to Singapore -cannot be sustained in accordance with any cut-and-dried system. Moral conditions, material facilities, national aspirations and outlook and profoundly differing historical backgrounds have to be borne in mind, and the necessary mental adjustments made.

There is, therefore, great variety and great flexibility of administration. In the British, Portuguese and French colonies of East Africa, in Uganda, Portuguese East Africa, Madagascar, Natal and Cape Colony, there is a highly developed and civilized administrative system of councils. Educational administrators, property agents, executive and judicial councils all perform an immense amount of day-to-day administrative work, and under my general order, vast financial administration as well.

In India and Pakistan, there is a similar technique of administration but in a less developed and looser form. In Burma and Malaya the organization closely resembles that of the Ismailis in Africa. Syria, Iran and the Northwest Frontier Province of Pakistan are all countries with their strongly marked individuality, historical background and traditions. These historical variations over centuries, the accessibility, or lack of it, for many of the more isolated communities, and the development of communications between my family and my followers have all had their effect.
In Central Asia the leadership of the Ismailis is by inheritance in the hands of certain families and has been handed down in continuous line through centuries. This is true of my followers in Afghanistan, and in Russia and Chinese Turkestan, where certain families have been, since their conversion to Islam, administrators and representatives of the Imam. The local leadership passes down in a close connection of kinship from one generation to another. Sometime it is the hereditary chieftain and occasionally-as in the case of Hunza-the secular kind, himself an Ismaili, who is the administrator of the religious brotherhood.

The correspondence which I maintain with all these far-scattered communities is affected by local circumstances. In Baghdad I have special representatives who deal with Arabian matters; in Iran I have special representatives in every province who deal with Ismaili affairs, who are also generally members of families that have as a matter of inheritance supplied local Ismaili leaders for probably as long as these people have been linked with my family. In Syria, one such family of representatives has retained an unbroken connection with my family for more than a thousand years.

Ismailism has survived because it has always been fluid. Rigidity is contrary to our whole way of life and outlook. There have really been no cut and dried rules; even the set of regulations known as the Holy Laws are directions as to method and procedure and not detailed orders about results to be obtained. In some countries-India and Africa for example-the Ismailis have a council system, under which their local councillors are charged with all internal administrative responsibility, and report to me what they have done. In Syria, Central Asia and Iran, leadership, as I have said, is vested in hereditary recommended leaders and chiefs, who are the Imam's representatives and who look after the administration of the various jamats, or congregations.

From all parts of the Ismaili world with which regular contact is politically possible a constant flow of communications and reports comes to me. Attending to these, answering them, giving my solutions of specific problems presented to me, discharging my duties as hereditary Imam of this far-scattered religious community and association-such is my working life, and so it has been since I was a boy.

Much of the work of the Ismaili councils and of the Imam's representatives nowadays is purely social, and is concerned with the proper contractual arrangement of matters such as marriage and divorce. On the subject I should perhaps say that nowhere in the world where Ismailis are now settled is there any persecution of them or interference with their faith and customs, except if and when the general laws of the country are contrary to institutions, such as plurality of wives. It is generally overlooked that among Ismailis no one can take a second wife or divorce his first wife for a whim or-as is sometimes falsely imagined in the West-some frivolous or erratic pretext. There are usually, to our way of thinking, some very good reasons for either action. To beget children is a very proper need and desire in every marriage; if after many years of married life there is still no issue, often a wife herself longs to see her home brightened by the presence of children with all the laughter, hope, joy and deep contentment that they bring with them. In other instances there is so profound a difference of character that a divorce is found to be the best solution for the happiness of both parties. But in every case whether a second wife is taken or a divorce is granted-the various councils or (where there are no councils) the representatives of the Imam have an absolute duty to safeguard the interests of the wife; if a second wife is taken, it is a matter of seeing that full financial protection is assured to the first wife, or if there is a divorce, of seeing that there is a generous, adequate and seemly monetary settlement. It is important that it should be realized among non-Muslims that the Islamic view of the institution of marriage-and of all that relates to it, divorce, plurality of wives and so on-is a question solely of contract, of consent and of definite and mutually accepted responsibilities. The sacramental concept of marriage is not Islam's; therefore except indirectly there is no question of its religious significance, and there is no religious ceremony to invest it with the solemnity and the symbolism which appertain to marriage in other religions like Christianity and Hinduism. It is exactly analogous to-in the West -an entirely civil and secular marriage in a registry office or before a judge. Prayers of course can be offered-prayers for happiness, prosperity and good health-but there can be no religious ritual beyond these, and they indeed are solely a matter of personal choice. There is therefore no kind of marriage in Islam, or among the Ismailis, except the marriage of mutual consent and mutual understanding. And as I have indicated, much of the work of the Ismaili councils and of the Imam's representatives in all our Ismaili communities is to see that marriages are properly registered and to ensure that divorce, though not a sin, is so executed that the interests of neither party suffer from it, that as much protection as possible is given to women, and most of all, that the maintenance of young children is safeguarded.

The past seventy years have witnessed steady, stable progress on the part of the Ismailis wherever they have settled. Under the Ottoman Empire, in the reign of Abdul Hamid, there was a considerable degree of persecution. A minority, like several other minorities in his empire, they suffered hardship, and many of their leaders endured imprisonment in the latter years of his despotic rule. With the Young Turk revolution, however, the period of persecution ended. And now, in spite of all the vast political shifts and changes which the world has undergone, I think it may reasonally be claimed that the lot of the Ismailis in general throughout the world is a fairly satisfactory one; wherever they are settled, their communities compose a happy, self-respecting, law-abiding and industrious element in society.


What has been my own policy with my followers? Our religion is our religion, you either believe in it or you do not. You can leave a faith but you cannot, if you do not accept its tenets, remain within it and claim to "reform" it. You can abandon those tenets, but you cannot try to change them and still protest that you belong to the particular sect that holds them. Many people have left the Ismaili faith, just as other have joined it throughout the ages. About a score of people out of many millions-a small group in Karachi and in India-pretended to be Ismailis but called themselves "reformers". The true Ismailis immediately excommunicated them. There has never been any question of changing the Ismaili faith; that faith has remained the same and must remain the same. Those who have not believed in it have rightly left it; we bear them no ill-will and respect them for their sincerity.

What about political guidance? It has been the practice of my ancestors, to which I have strictly adhered, always to advise Ismailis to be absolutely loyal and devoted subjects of the State-whatever its constitution, monarchical or republican-of which they are citizens. Neither my ancestors nor I have ever tried to influence our followers one way or another, but we have told them that the constituted legal authority of any country in which they abide must have their full and absolute loyalty. Similarly if any government approaches me and asks me for my help and my advice to its subjects, this advice is invariably-as was my father's and my grandfather's-that they must be loyal and law-abiding, and if they have any political grievances they must approach their government as legally constituted, and in loyalty and fidelity to it. All my teaching and my guidance for my followers has been in fulfilment of this principle: render unto God the things which are God's and to Caesar those which are Caesar's.

In matters of social reform I have tried to exert my influence and authority sensibly. and progressively. I have always sought to encourage the emancipation and education of women. In my grandfather's and my father's time the Ismailis were far ahead of any other Muslim sect in the matter of the abolition of the strict veil, even in extremely conservative countries. I have absolutely abolished it; nowadays you will never find an Ismaili woman wearing the veil.


Everywhere I have always encouraged girls' schools, even in regions where otherwise they were completely unknown. I say with pride that my Ismaili followers are, in this matter of social welfare, far in advance of any other Muslim sect. No doubt it is possible to find individuals equally advanced, but I am convinced that our social conditions as a body-education for both boys and girls, marriage and domestic outlook and customs, the control over divorce, the provision for children in the event of divorce, and so forth-are far ahead. We were pioneers in the introduction of midwifery, and long before any other Muslim community in the Middle East, we had trained nurses for childbirth. With the support and help of Lady Dufferin's nursing association in India, I was able-at a time when normal conditions in these matters were terribly unsanitary-to introduce a modern outlook on childbirth, with trained midwives, not only in India and Burma, but in Africa and, so far as general conditions permitted in Syria and Iraq.

In Africa, where I have been able to give active help as well as advice, we have put the finances of individuals and of the various communities on a thoroughly safe basis. We established
an insurance company-the Jubilee Insurance-whose shares have greatly increased in value. We also set up what we called an investment trust, which is really a vast association for receiving money and then putting it out on loan, at a low rate of interest, to Ismaili traders and to people who want to buy or build their own houses.

About my own personal wealth a great of nonsense has been written. There must be hundreds of people in the United States with a larger capital wealth than mine; and the same is true of Europe. Perhaps not many people, in view of the incidence of taxation, even in the United States, have the control over an income that I exercise; but this control carries with it-as an unwritten law-the upkeep of all the various communal, social and religious institutions of my Ismaili following, and in the end only a small fraction of it, if any, is left for members of my family and myself.

When I read about the "millions of pounds a year" I am supposed to possess, I know only that if I had an income of that size I should be ashamed of myself. There is a great deal of truth in Andrew Carnegie's remark: "The man who dies rich, dies disgraced." I should add: The man who lives rich, lives disgraced. By "lives rich", I mean the man who lives and spends for his own pleasure at a rate and on a scale of living in excess of that customary among those called nowadays "the upper income group" in the country of which he is a citizen. I am not a communist, nor do I believe that a high standard of private life is a sin and an affront to society. I feel no flicker of shame at owning three or four cars; in India, where a great many people from outside come and go, I always have more cars for their use.

Nor am I ashamed of being the owner of a big racing stable, about which I propose to say something in a later chapter. My family, as I have indicated, have had a long, honorable and affectionate association with horsemanship in all its forms. Had I to contemplate either giving up a considerable number of horses in training or turning the stable into a paying concern, I have no doubt that by selling a considerable proportion of my stock, I could turn it into a paying business any day of the week. Neither my grandfather, my father nor I have ever looked on our racing as simply a money-making matter, but as a sport which, by careful attention and thoughtful administration, could become self-supporting and a permanent source of pleasure not only for ourselves as owners, but for thousands-indeed for millions-who follow our colors on the turf; and we have considered our studs and our training stables as sources of wealth for the countries in which they are maintained and of practical usefulness from the point of view of preserving and raising the standard of bloodstock.

A specific charge of extravagance against our family related to the period in which some two thousand people a day were living and feeding at our expense. These two thousand were, after all, descendants and dependants of people who had exiled themselves from Iran with my grandfather and had given up their homes and estates, and in the conditions of the time, we, as heads of the Ismaili community, were responsible for their welfare and maintenance. As soon as I could, and as thoroughly as I could, I dealt with that problem, so that now their descendants are far happier and far more self-reliant than they were, and I have nothing on my conscience about the way in which I dealt with it.

I would have been a profoundly unhappy man if I had possessed one-tenth of the fabulous amount of wealth which people say that I have at my disposal, for then indeed I should have felt all my life that I was carrying a dead weight-useless alike to my family and my friends or, for that matter, to my followers. Beyond a certain point wealth and the material advantages which it brings, do more harm than good, to societies as to individuals.

So far as their way of life is concerned, I have tried to vary the advice which I have given to my followers in accordance with the country or state in which they live. Thus in the British colony of East Africa I strongly urge them to make English their first language, to found their family and domestic lives along English lines and in general to adopt British and European customs-except in the matter of alcohol and slavery to tobacco. I. am convinced that living as they must in a multiracial society, the kind of social life and its organization which gives them the greatest opportunities to develop their personalities and is the most practically useful is the one which they ought to follow. On the other hand, to those who live in Burma I have given the same sort of advice-but that they should follow a Burman way of life rather than any other. In Muslim countries like Syria, Egypt, Iraq and Iran of course there are no difficulties at all. My own family's home and social life has always followed an Iranian-Muslim pattern; this has involved no violent or radical readjustment wherever I have lived, so that the European ladies whom I have married, one after the other, have in fact easily and happily acquired an Iranian-Muslim outlook and rhythm of life.

In Africa, however, my followers faced a much more acute problem. They arrived there with Asiatic habits and an Asiatic pattern of existence, but they encountered a society in process of development which is, if anything, EuropeanAfrican. To have retained an Asiatic outlook in mattrers of language, habits and clothing would have been for them a complication and socially a dead weight of archaism in the Africa of the future. In Pakistan and modern Bharat the Ismailis are likely in the future to assume two totally different patterns of culture.In West Pakistan they will probably speak Urdu or what used to be called Hindustani, and their social habits and customs will be molded accordingly. In East Pakistan Bengali dress and language will play a major part in Ismaili life. In Bharat the languages which thev will speak will probably be Gujerati and Marathi, and their outlook and way of life similarly will take on a Gujerati-Marathi shape. Yet I am certain that so long as they retain their faith, the brotherhood of Islam will unite all these people of varying social outlook and patterns of behaviour and will keep them together in spirit.

(*) It must be realized that the Muslim concept of the Holy Spirit differs profoundly from the Christian idea of the Third Person of the Trinity.





Related Posts:


Blogpost Five Hundred IS Blogpost Four Hundred, The High-Octane Fuel That Powers My Blog On The Link Between Science And Religion In Islam
http://gonashgo.blogspot.com/2009/08/500blogpost-five-hundred-is-blogpost.html


Timeless sayings of Aga Khan III, Consolidated:
http://gonashgo.blogspot.com/2008/01/300timeless-sayings-of-aga-khan-iii.html





Easy Nash
http://apps.facebook.com/blognetworks/blog/science_and_religion_in_islam_the_link/
http://gonashgo.blogspot.com/2009/08/500blogpost-five-hundred-is-blogpost.html
http://gonashgo.blogspot.com/2009/03/453a-blog-constructed-within.html


In Shia Islam, intellect is a key component of faith. Intellect allows us to understand the creation of God: Aga Khan IV(2008)
The Qur'an itself repeatedly recommends Muslims to become better educated in order better to understand God's creation: Aga Khan IV(2007)
The Quran tells us that signs of Allah's Sovereignty are found in the contemplation of His Creation: Aga Khan IV(2007)
This notion of the capacity of the human intellect to understand and to admire the creation of Allah will bring you happiness in your everyday lives: Aga Khan IV(2007)
Islam, eminently logical, placing the greatest emphasis on knowledge, purports to understand God's creation: Aga Khan IV(2006)
The Holy Qu'ran's encouragement to study nature and the physical world around us gave the original impetus to scientific enquiry among Muslims: Aga Khan IV(1985)
The first and only thing created by God was the Intellect(Aql): Prophet Muhammad(circa 632CE)

401)Saluting my wife and daughter for walking the 60km walk on the "Weekend to End Breast Cancer" this weekend; the cold hard facts on Breast Cancer.

"Voluntary service to others is viewed as an integral part of daily life in the Ismaili tradition, 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. Fundamental to this concept is generosity of material resources, of time, of thought, and of knowledge......When volunteers are taken seriously, the quality of their contribution and their own sense of satisfaction literally soar."(Princess Zahra Aga Khan, August 25th 1998, Edmonton, Alberta, Canada)


My wife and daughter are participating this weekend in the 60km walk as the main event in the "Weekend to End Breast Cancer" in Toronto, Canada. This walk has recently taken place and is currently taking place in other large cities accross Canada as well. They and their team have been training hard for a good part of the summer for the gruelling 60km walk, which will be split into two 30km walks on consecutive days this weekend(starting @ 7.30am this Saturday morning and ending @ 5pm on Sunday afternoon). All the long training walks along the many beautiful trails in the city of Toronto, all the uphill walk training, the cardio swimming, the treadmill thumping, the weights and other gym training have combined to make their team ready to tackle the task this weekend. Along the way they will raise at least $2000.00 each(and some of them much more than $2000.00) that will go towards Breast Cancer research at Toronto's Princess Margaret Hospital, among the top five cancer hospitals in the world. Breast Cancer will strike 1 in 9 women so we all know of someone(friend, relative or friend of a friend) who has been afflicted by this disease. Two of my wife's sisters are breast cancer survivors and their grandmother had the disease and survived it as well. Today's walk has already generated over $13 million for the hospital. I salute my wife and daughter, their team as well as all the donors to their campaign for their voluntary efforts, in the great spirit of promoting civil society and the cosmopolitan ethic, to try to wrestle this disease to the ground.



This article was copied from the 'Womens Health Matters' section of the Womens College Hospital(Toronto, Ontario, Canada) website:

Breast cancer begins in the breast tissue. It is characterized by the uncontrolled growth and spread of abnormal cells, which usually starts in the milk sacs or ducts. The tumour may be hard or soft and may sometimes be described as a thickening of the breast. Breast cancers are almost always painless.

Breast cancer is the most common cancer among women, other than skin cancer. It rarely affects men. One woman in nine will develop breast cancer by age 85. It is the second leading cause of cancer deaths in women, after lung cancer. It is the leading cause of cancer death among women aged 40 to 55.

The National Cancer Institute of Canada estimates that in 2007, an estimated 22,300 women will be diagnosed with breast cancer and 5,300 will die of it.


What Causes Breast Cancer?

No one knows exactly what causes breast cancer, but we do know that certain risk factors – the things that increase a person's chance of getting a disease – are linked to breast cancer. Risk factors change depending on the type of cancer.

There are a number of risk factors, both controllable and uncontrollable, which may increase the chances of developing breast cancer. For instance, the risk factors associated with diet can be controlled, but risk factors such as a person's age or family history can't be changed.

While all women are at risk for breast cancer, the factors listed below are associated with an increased chance of developing the disease.


Major Risk Factors

Gender
Being female is the main risk factor for breast cancer.

Age
The chance of getting breast cancer increases as a woman gets older.

Genetics
Studies show that between five percent and 10 percent of breast cancers appear to be linked to mutations in certain genes (specifically the BRCA1 and BRCA2 genes). If a woman has inherited a mutated gene from either parent, she is more likely to develop breast cancer. More than half of women with inherited mutations will develop breast cancer by the age of 70.

Strong family history
The risk is higher among women whose close blood relatives have the disease. Having a mother, sister or daughter with breast cancer almost doubles a woman's risk, particularly if the relative was diagnosed before age 50. A family history of ovarian cancer also increases your risk of developing breast cancer.

Previous breast cancer
Having had cancer in one breast increases the risk of having it in the other.

Earlier radiation treatment
Women who have had chest area radiation treatment have a significantly increased risk of breast cancer (e.g. mantle radiation for Hodgkin's lymphoma).

A biopsy showing atypical hyperplasia
A previous diagnosis of this condition indicates a moderately increased risk. See the description of hyperplasia for details.


Minor risk factors

Reproductive factors
The risk seems to be higher among women who have not had children and in women who had their first baby after the age of 30.

Menstrual history
Women who began having periods early (before 12 years of age) or who went through menopause later than average also have a small increased risk.

Obesity
Obesity is associated with an increased risk of post-menopausal breast cancer.

Alcohol consumption
At one drink a day, the risk is very small. Those who have two to five drinks daily have about 1.5 times the risk of women who don't drink.

History
A history of previous benign breast biopsies, other than atypical hyperplasia.

Dense breast tissue
If your breast tissue appears dense on a mammogram your risk is slightly higher.

Birth control pills
Taking “the pill” can slightly in increase your risk of breast cancer.

Hormone therapy
Long term use (greater than five years) of combined estrogen and progestin therapy slightly increases breast cancer risk.


Easy Nash

The Qur'an itself repeatedly recommends Muslims to become better educated in order better to understand God's creation: Aga Khan IV(2007)
The Quran tells us that signs of Allah's Sovereignty are found in the contemplation of His Creation: Aga Khan IV(2007)
This notion of the capacity of the human intellect to understand and to admire the creation of Allah will bring you happiness in your everyday lives: Aga Khan IV(2007)
Islam, eminently logical, placing the greatest emphasis on knowledge, purports to understand God's creation: Aga Khan IV(2006)
The first and only thing created by God was the Intellect(Aql)(Prophet Muhammad, circa 632CE)

400)Blogpost Four Hundred, Knowledge, Intellect, Creation, Science and Religion: Comprehensive Quotes of Aga Khan IV and Others; a never-ending post..

THIS IS MY 400TH post and is also the central post of my blog, now entitled Blogpost Four Hundred. It is continually being updated and the last update was blogpost 327 from February 15th 2008. The quotes and excerpts of Mawlana Hazar Imam, Aga Khan IV, his predecessor Imam Aga Khan III, other Imams, cosmologist-philosopher-theologian-poets in Ismaili history and others, on the subjects of knowledge, intellect, creation, science and religion form the doctrinal underpinning of my blog on the link between science and religion in Islam. In the Shia Ismaili Muslim tradition we always have a living Imam to guide us and so this list of quotes and excerpts will always be updated when relevant information becomes available. It is, as the title aptly says, a never-ending post:


"It now includes three elements: a new Ismaili Centre — the sixth such representational building in the world; a new Aga Khan Museum; and a beautiful, welcoming Park, which will link these two new buildings. Together, these three projects will symbolise the harmonious integration of the spiritual, the artistic and the natural worlds — in keeping with the holistic ideal which is an intimate part of Islamic tradition. At the same time they will also express a profound commitment to inter-cultural engagement, and international cooperation."(Aga Khan IV, Foundation Ceremony of the Ismaili Center, Aga Khan Museum and their Park, Toronto, Canada, May 28 2010)


"As our plans began to take shape, we came to realise that the Museum’s focus on the arts of Islam will make it a unique institution in North America, contributing to a better understanding of Islamic civilisations — and especially of the plurality within Islam and of Islam’s relationship to other traditions. It will be a place for sharing a story, through art and artefacts, of highly diverse achievements — going back over 1 400 years. It will honour the central place within Islam of the search for knowledge and beauty. And it will illuminate the inspiration which Muslim artists have drawn from faith, and from a diverse array of epics, from human stories of separation and loss, of love and joy — themes which we know reverberate eloquently across the diverse cultures of humanity."(Aga Khan IV, Foundation Ceremony of the Ismaili Center, Aga Khan Museum and their Park, Toronto, Canada, May 28 2010)


"I should emphasise, as well, that the Museum building itself will be an important work of art — designed by the great Japanese architect Fumihiko Maki. Many of you know his superb building in Ottawa that has been the home for the Delegation of the Ismaili Imamat since 2008. That Delegation building was inspired by the evanescent mysteries of rock crystal. The new Toronto Museum will take as its theme the concept of light — suffusing the building from a central courtyard, through patterned glass screens. From the outside, it will glow by day and by night, lit by the sun and the moon. This use of light speaks to us of the Divine Light of the Creator, reflected in the glow of individual human inspiration and vibrant, transparent community. As the poet Rumi has written: “The light that lights the eye is also the light of the heart… but the light that lights the heart is the Light of God.”"(Aga Khan IV, Foundation Ceremony of the Ismaili Center, Aga Khan Museum and their Park, Toronto, Canada, May 28 2010)


"Like the Museum, the Ismaili Centre will also be part of a supportive global network — a group of Centres that now includes Vancouver, London, Lisbon, Dubai and Dushanbe — and with new Centres planned in Houston, Los Angeles and Paris. The focal point of the Toronto Centre will be a circular prayer hall, dedicated to spiritual reflection, while other spaces will provide for deeper engagement with the broader community among whom Ismailis live. The Centre has been designed by Charles Correa, the award-winning architect based in Mumbai. The building will feature a crystalline frosted glass dome — standing like a great beacon on top of a building that is itself at the highest point of the site — and illuminating the Prayer Hall and its Qibla wall. What about the Park? The Park will comprise some 75 000 square metres — and what an impressive site it will be! It was designed by Vladimir Djurovic, a Lebanon- based artist, who was selected for this role following an international competition. His design draws upon the concept of the traditional Islamic garden, and especially the gardens of the Alhambra, which flourished during the great era of Spanish history when Muslims, Jews and Christians lived together in creative harmony."(Aga Khan IV, Foundation Ceremony of the Ismaili Center, Aga Khan Museum and their Park, Toronto, Canada, May 28 2010)


“Even more exciting are the proposed contents of the Museum, a rich repository of art and artefacts tracing the evolution of Muslim culture through the ages. It will be a grand destination for Muslim visitors from across Canada and around the world, and it will introduce Canadians from other faith and cultural backgrounds to the compelling history of Islam, one of the world’s great religions and the inspiration for countless major advancements in art, science, music and philosophy."(Canadian Prime Minister Stephen Harper, Foundation Ceremony of the Aga Khan Museum, Ismaili Center and their Park, Toronto, Canada, May 28 2010)


"Part of what makes this site so captivating, is that it links the natural environment with the built environment, the Divine Creation, on the one hand with human creativity on the other. Here endless seascapes humble us in the face of the eternal and unknowable – while a splendid cityscape expresses the confident accomplishments of particular historic moments......"(Aga Khan IV, Forodhani Park, Stone Town, Zanzibar, July 30th 2009)


"...As we use our intellect to gain new knowledge about Creation, we come to see even more profoundly the depth and breadth of its mysteries. We explore unknown regions beneath the seas – and in outer space. We reach back over hundreds of millions of years in time. Extra-ordinary fossilised geological specimens seize our imagination – palm leaves, amethyst flowers, hedgehog quartz, sea lilies, chrysanthemum and a rich panoply of shells. Indeed, these wonders are found beneath the very soil on which we tread – in every corner of the world – and they connect us with far distant epochs and environments.
And the more we discover, the more we know, the more we penetrate just below the surface of our normal lives – the more our imagination staggers. Just think for example what might lie below the surfaces of celestial bodies all across the far flung reaches of our universe. What we feel, even as we learn, is an ever-renewed sense of wonder, indeed, a powerful sense of awe – and of Divine inspiration"(Aga Khan IV, Delegation of the Ismaili Imamat, Ottawa, Canada, December 6th 2008)
For the full version of this quote see:
http://ismailimail.wordpress.com/2008/12/21/easy-nashs-blogpost-four-hundred-updated-with-quotes-from-the-opening-of-the-delegation-of-the-ismaili-imamat/


"In Shia Islam, intellect is a key component of faith. Intellect allows us to understand the creation of God"(Aga Khan IV, July 23rd 2008, Lisbon, Portugal)


"THE FIRST IS THE CENTRALITY of quality education as an element in the Islamic tradition. It is appropriate that I highlight this matter today, for Bangladesh is the first Muslim country in which we have laid a new Academy foundation stone...........World and faith are inseparable in Islam. Faith and learning are also profoundly interconnected. The Holy Qur’an sees the discovery of knowledge as a spiritual responsibility, enabling us to better understand and more ably serve God’s creation.Our traditional teachings remind us of our individual obligation to seek knowledge unto the ends of the earth - and of our social obligation to honor and nurture the full potential of every human life...........The beauty of Creation is a function of its variety. A fully homogenized world would be far less attractive and interesting."(Aga Khan IV, May 2oth 2008, Dhaka, Bangladesh)


"....AND SHOULD'NT IB SCIENCE STUDENTS not learn about Ibn al-Haytham, the Muslim scholar who developed modern optics, as well as his predecessors Euclid and Ptolemy, whose ideas he challenged.....The legacy which I am describing actually goes back more than a thousand years, to the time when our forefathers, the Fatimid Imam-Caliphs of Egypt, founded Al-Azhar University and the Academy of Knowledge in Cairo. For many centuries, a commitment to learning was a central element in far-flung Islamic cultures. That commitment has continued in my own Imamat through the founding of the Aga Khan University and the University of Central Asia and through the recent establishment of a new Aga Khan Academies Program."(Aga Khan IV, "The Peterson Lecture" on the International Baccalaureate, Atlanta, Georgia, USA, 18 April 2008)


"The United States' position as a world leader, in my view, grows directly out of its accomplishments as a Knowledge Society - and this Knowledge - rightly applied - can continue to be a resource of enormous global value"(Aga Khan IV, Austin, Texas, USA, 12 April 2008)


"First, the globalisation of the knowledge of the cultures of the Umma is critical. We have to make known the cultural inheritance of the Muslims to the non-Muslim as well as the Muslim parts of the world because we will never succeed in building the respect and recognition that the Umma deserves unless we present the Umma as a remarkable carrier of civilisation.The misconceptions about Islam and Muslims in the West exist because we are, even today, absent from the global civilisation. We should encourage the Western education system to bring in knowledge of the civilisation of Islam into the secondary education system.I am thrilled with the initiative that Dubai and other states in the Gulf are taking by creating museums. Retracing our historical legacies and bringing them back in the modern world is extremely important."(Aga Khan IV, Interview with Gulf News, Dubai, UAE, April 2008)


"The spirit of Islam is to share knowledge and I always tell the community not to think in material terms. Think in terms of knowledge and think what you can offer our institutions in various parts of the world. Raise our performance in healthcare, education, financial services and in civil society. Many minorities from the Middle East countries are living in the West. Just think how wonderful it would be if young women and men return to their respective countries to strengthen institutions and do voluntary work for their countries."(Aga Khan IV, Interview with Gulf News, Dubai, UAE, April 2008)


"The second great historical lesson to be learnt is that the Muslim world has always been wide open to every aspect of human existence. The sciences, society, art, the oceans, the environment and the cosmos have all contributed to the great moments in the history of Muslim civilisations. The Qur’an itself repeatedly recommends Muslims to become better educated in order better to understand God’s creation"(Closing Address by His Highness Aga Khan IV at the "Musée-Musées" Round Table Louvre Museum, Paris, France, October 17th 2007)


"......The Quran tells us that signs of Allah’s Sovereignty are found in the contemplation of His Creation - in the heavens and the earth, the night and the day, the clouds and the seas, the winds and the waters...."(Aga Khan IV, Kampala, Uganda, August 22 2007)


"....in Islam, but particularly Shia Islam, the role of the intellect is part of faith. That intellect is what seperates man from the rest of the physical world in which he lives.....This notion of the capacity of the human intellect to understand and to admire the creation of Allah will bring you happiness in your everyday lives. Of that I am certain"(Aga Khan IV, Dar-es-Salaam, Tanzania, August 17th 2007)


“Parts of the Ummah are concerned about the relationship between Muslims and the contemporary knowledge society, which is now principally rooted in the West. It is my deepest conviction, my deepest conviction, that we must make that knowledge society our own, in keeping with the Alid tradition towards the intellect, but always doing so within the ethics of our faith. Thus, I have sought from my Jamat your Nazrana of time and knowledge.”(Aga Khan IV, Paris, France, July 11th 2007)


"That quest for a better life, among Muslims and non-Muslims alike, must lead inevitably to the Knowledge Society which is developing in our time. The great and central question facing the Ummah of today is how it will relate to the Knowledge Society of tomorrow.The fundamental reason for the pre-eminence of Islamic civilizations lay neither in accidents of history nor in acts of war, but rather in their ability to discover new knowledge, to make it their own, and to build constructively upon it. They became the Knowledge Societies of their time."(Aga Khan IV, Speech, 2nd December 2006, Aga Khan University, Karachi, Pakistan)


"For century after century, the Arabs, the Persians, the Turks and many other Islamic societies achieved powerful leadership roles in the world—not only politically and economically but also intellectually. Some ill-informed historians and biased commentators have tried to argue that these successes were essentially produced by military power, but this view is profoundly incorrect"(Aga Khan IV, 2nd December 2006, Aga Khan University, Karachi, Pakistan)


"Of the Abrahamic faiths, Islam is probably the one that places the greatest emphasis on knowledge. The purpose is to understand God's creation, and therefore it is a faith which is eminently logical. Islam is a faith of reason"(Aga Khan IV, Spiegel Magazine interview, Germany, Oct 9th 2006)


"Astronomy, the so-called “Science of the Universe” was a field of particular distinction in Islamic civilization-–in sharp contrast to the weakness of Islamic countries in the field of Space research today. In this field, as in others, intellectual leadership is never a static condition, but something which is always shifting and always dynamic"(Aga Khan IV, Convocation, American University of Cairo, Cairo, Egypt, June 15th 2006)


"A great risk to the modernization of the Islamic world is identity loss — the blind assumption that we should give up all our essential values and cultural expressions to those of other civilizations. In order to contain this risk, for it cannot be totally eliminated, we must re-invigorate our own value systems and cultural expressions. This includes the sciences and the ethical structures that go with them, but also architecture and the design of landscape and towns, literature, music, philosophical thought, and the free space they require, which are unfailing signs of a nation's vitality and confidence"( Aga KhanIV, Aga Khan University , 3 December 2005, Karachi, Pakistan)


"Our interpretation of Islam places enormous value on knowledge. Knowledge is the reflection of faith if it is used properly. Seek out that knowledge and use it properly"(Aga Khan IV, Toronto, Canada, 8th June 2005)


"A thousand years ago, my forefathers, the Fatimid imam-caliphs of Egypt, founded al-Azhar University and the Academy of Knowledge in Cairo. In the Islamic tradition, they viewed the discovery of knowledge as a way to understand, so as to serve better God's creation, to apply knowledge and reason to build society and shape human aspirations"(Aga Khan IV, Speech, 25th June 2004, Matola, Mozambique.)


"Quran Symposium:....a reflection of how Islam's revelation, with its challenge to man's innate gift of quest and reason, became a powerful impetus for a new flowering of human civilisation.This programme is also an opportunity for achieving insights into how the discourse of the Qur'an-e-Sharif, rich in parable and allegory, metaphor and symbol, has been an inexhaustible well-spring of inspiration, lending itself to a wide spectrum of interpretations.In this context, would it not also be relevant to consider how, above all, it has been the Qur'anic notion of the universe as an expression of Allah's will and creation that has inspired, in diverse Muslim communities, generations of artists, scientists and philosophers? Scientific pursuits, philosophic inquiry and artistic endeavour are all seen as the response of the faithful to the recurring call of the Qur'an to ponder the creation as a way to understand Allah's benevolent majesty. As Sura al-Baqara proclaims: 'Wherever you turn, there is the face of Allah'.The famous verse of 'light' in the Qur'an, the Ayat al-Nur, whose first line is rendered here in the mural behind me, inspires among Muslims a reflection on the sacred, the transcendent. It hints at a cosmos full of signs and symbols that evoke the perfection of Allah's creation and mercy"(Aga Khan IV,Speech, Institute of Ismaili Studies, October 2003, London, U.K.)


"Several days ago, at a meeting of the Organisation of the Islamic Conference in Malaysia, it was pointed out that the only way the umma can work its way out of its present sad state is to harness the intellect"(Aga Khan IV, Speech, Institute of Ismaili Studies, October 2003, London, U.K.)


"In the ebb and flow of history, "knowledge is a shield against the blows of time". It dispels "the torment of ignorance" and nourishes "peace to blossom forth in the soul"."(Aga Khan IV quoting Nasir Khusraw, Dushanbe, Tajikistan, August 30, 2003)


"What does it (the West) know about the Islamic world? Is anything taught in secondary education? Does anybody know the names of the great philosophers, the scientists, the great theologians? Do they even know the names of the great civilizations?"(Aga Khan IV, Interview, 2nd Feb. 2002)


"The faith of a billion people is not part of the general education process in the West - ignored by school and college curricula in history, the sciences, philosophy and geography"(Aga Khan IV, Speech, 2002)


"The basic problem is the enormous lack of knowledge of the Islamic world in the general world-culture. It's a rather remarkable thing and a very sad thing to me, that over a billion people, their 1400 year history, of civilizations, are simply not part of general education in the general Western world. It's a remarkable knowledge gap"(Aga Khan IV, Interview, 2002)

"At the basis of the Muslim religion was the fundamental concept of nature’s unity and the absolute oneness of God.
The learning of mathematics was therefore linked to the Muslim religion and developing an understanding of the world, which was helped by knowledge of the Qur’an and vice-versa. The objective was to make students capable of formulating and understanding abstractions and master symbols. Moving from concrete to the abstract, from experience to formulation of ideas and images, and from reality to symbolisation; this preparation was considered essential for improving the understanding of the Universe and its Creator."(Professor Afzal Ahmed, May 2001, Oslo, Norway)


"In sum the process of creation can be said to take place at several levels. Ibda represents the initial level - one transcends history, the other creates it. The spiritual and material realms are not dichotomous, since in the Ismaili formulation, matter and spirit are united under a higher genus and each realm possesses its own hierarchy. Though they require linguistic and rational categories for definition, they represent elements of a whole, and a true understanding of God must also take account of His creation. Such a synthesis is crucial to how the human intellect eventually relates to creation and how it ultimately becomes the instrument for penetrating through history the mystery of the unknowable God implied in the formulation of tawhid."(Azim Nanji, Director, Institute of Ismaili Studies, London, U.K., 1998)


"The Muslim world, once a remarkable bastion of scientific and humanist knowledge, a rich and self-confident cradle of culture and art, has never forgotten its past.The great Muslim philosopher al-Kindi wrote eleven hundred years ago, "No one is diminished by the truth, rather does the truth ennobles all". That is no less true today"(Aga Khan IV, Speech,1996, Providence, Rhode Island, U.S.A.)


"From the seventh century to the thirteenth century, the Muslim civilizations dominated world culture, accepting, adopting, using and preserving all preceding study of mathematics, philosophy, medicine and astronomy, among other areas of learning. The Islamic field of thought and knowledge included and added to much of the information on which all civilisations are founded. And yet this fact is seldom acknowledged today, be it in the West or in the Muslim world, and this amnesia has left a six hundred year gap in the history of human thought"(Aga Khan IV, Brown University, Providence, Rhode Island, USA, 1996)


"The Quran very often refers to nature as a reflection of Allah's power of creation and says: Look at the mountains, look at the rivers, look at the trees, look at the flowers all as evidence of Allah's love for the people whom He has created. Today I look at this environment and I say that I beleive that Allah is smiling upon you, may His smile always be upon you"(Aga Khan IV, Khorog, Tajikistan, May 27th 1995)


"Education has been important to my family for a long time. My forefathers founded al-Azhar University in Cairo some 1000 years ago, at the time of the Fatimid Caliphate in Egypt. Discovery of knowledge was seen by those founders as an embodiment of religious faith, and faith as reinforced by knowledge of workings of the Creator's physical world. The form of universities has changed over those 1000 years, but that reciprocity between faith and knowledge remains a source of strength"(Aga Khan IV, 27th May1994, Cambridge, Massachusets, U.S.A.)


"The Muslim world, once a remarkable bastion of scientific and humanist knowledge, a rich and self-confident cradle of culture and art, has never forgotten its past"(Aga Khan IV, 27th May 1994, Cambridge, Massachusets, U.S.A.)


"The great Muslim philosopher al-Kindi wrote eleven hundred years ago, "No one is diminished by the truth, rather does the truth ennoble us all"(Aga Khan IV, 27th May 1994, Cambridge, Massachusets, U.S.A.)


"An institution dedicated to proceeding beyond known limits must be committed to independent thinking. In a university scholars engage both orthodox and unorthodox ideas, seeking truth and understanding wherever they may be found. That process is often facilitated by an independent governance structure, which serves to ensure that the university adheres to its fundamental mission and is not pressured to compromise its work for short-term advantage. For a Muslim university it is appropriate to see learning and knowledge as a continuing acknowledgement of Allah's magnificence"(Aga Khan IV, Speech, 1993, Aga Khan University, Karachi, Pakistan)


"In the great expansion of Muslim culture from the 8th through the 11th century, centres of learning flourished from Persia to Andalusia. I do not have to tell this audience about the glories of Al-Azhar established 1000 years ago by the Fatimids. This audience knows full well about the foresight of al-Ma'mun and the Timurid empire and in taking knowledge from all quarters and using it to benefit their society. As Ibn Khaldun wrote, "the Muslims desired to learn the sciences of foreign nations. They made them their own through translations. They pressed them into the mould of their own views. They took them over into their own language from the non-Arab languages and surpassed the achievements of the non-Arabs in them." (Aga Khan IV at the 10th anniversary of the founding of the Aga Khan University, 1993)


"Science is a wonderful, powerful tool and research budgets are essential. But Science is only the beginning in the new age we are entering. Islam does not perceive the world as two seperate domains of mind and spirit, science and belief. Science and the search for knowledge are an expression of man's designated role in the universe, but they do not define that role totally....."(Aga Khan IV, McMaster University Convocation, Hamilton, Ontario, Canada, May 15th 1987)


"The Divine Intellect, Aql-i Kull, both transcends and informs the human intellect. It is this Intellect which enables man to strive towards two aims dictated by the faith: that he should reflect upon the environment Allah has given him and that he should know himself. It is the Light of the Intellect which distinguishes the complete human being from the human animal, and developing that intellect requires free inquiry. The man of faith, who fails to pursue intellectual search is likely to have only a limited comprehension of Allah's creation. Indeed, it is man's intellect that enables him to expand his vision of that creation"(Aga Khan IV, Aga Khan University Inauguration Speech, Karachi, Pakistan, November 11, 1985)


"The Holy Qu'ran's encouragement to study nature and the physical world around us gave the original impetus to scientific enquiry among Muslims. Exchanges of knowledge between institutions and nations and the widening of man's intellectual horizons are essentially Islamic concepts. The Faith urges freedom of intellectual enquiry and this freedom does not mean that knowledge will lose its spiritual dimension. That dimension is indeed itself a field for intellectual enquiry. I can not illustrate this interdependence of spiritual inspiration and learning better than by recounting a dialogue between Ibn Sina, the philosopher, and Abu Said Abu -Khyar, the Sufi mystic. Ibn Sina remarked, "Whatever I know, he sees". To which Abu Said replied," Whatever I see, he knows"."(Aga Khan IV, Aga Khan University Inauguration Speech, Karachi, Pakistan, November 11th 1985)


“Muslims believe in an all-encompassing unit of man and nature. To them there is no fundamental division between the spiritual and the material while the whole world, whether it be the earth, sea or air, or the living creatures that inhabit them, is an expression of God’s creation.”(Aga Khan IV, University of Virginia, Charlottesville, Virginia, USA, 13 April 1984)


About the United States of America: "I'm less hypnotized by this country's material wealth than by its wealth of knowledge. This country today represents, without any doubt in my mind, the greatest intensity of human knowledge on the face of the earth. And that is an exhilarating thought, one perhaps not perceived by Americans as much as by non-Americans"(Aga Khan IV, LIFE magazine interview, December 1983)


"Above all, following the guidance of the Holy Quran, there was freedom of enquiry and research. The result was a magnificent flowering of artistic and intellectual activity throughout the ummah" (Aga Khan IV, Aga Khan University, 16 March 1983, Karachi, Pakistan)


"One of the first and greatest research centres, the Bayt al-Hikmah established in Baghdad in 830, led Islam in translating philosophical and scientific works from Greek, Roman, Persian and Indian classics. By the art of translation, learning was assimilated from other civilizations"(Aga Khan IV, Aga Khan University, 16 March 1983, Karachi, Pakistan)


"It is no exaggeration to say that the original Christian universities of Latin West, at Paris, Bologna and Oxford, indeed the whole European renaissance, received a vital influx of new knowledge from Islam -- an influx from which the later western colleges and universities, including those of North Africa, were to benefit in turn"(Aga Khan IV, 16 March 1983, Aga Khan UNiversity, Karachi, Pakistan)


"The truth, as the famous Islamic scholars repeatedly told their students, is that the spirit of disciplined, objective enquiry is the property of no single culture, but of all humanity. To quote the great physician and philosopher, Ibn Sina: "My profession is to be forever journeying, to travel about the universe so that I may know all its conditions." "(Aga Khan IV, Aga Khan University, 16 March 1983, Karachi, Pakistan)


"In Islamic belief, knowledge is two-fold. There is that revealed through the Holy Prophet (s.a.s.) and that which man discovers by virtue of his own intellect. Nor do these two involve any contradiction, provided man remembers that his own mind is itself the creation of God. Without this humility, no balance is possible. With it, there are no barriers. Indeed, one strength of Islam has always lain in its belief that creation is not static but continuous, that through scientific and other endeavours, God has opened and continues to open new windows for us to see the marvels of His creation"(Aga Khan IV, Aga Khan University, 16 March 1983, Karachi, Pakistan)


"Islam does not deal in dichotomies but in all encompassing Unity. Spirit and body are one, man and nature are one. What is more, man is answerable to God for what man has created"(Aga Khan IV, Speech to the Asia Society, New York, USA, September 25 1979)


"It (Surah of Light from the Quran) tells us that the oil of the blessed olive tree lights the lamp of understanding, a light that belongs neither to the East nor West. We are to give this light to all. In that spirit, all that we learn will belong to the world and that too is part of the vision I share with you"(Aga Khan IV, Speech to the Asia Society, New York, USA, September 25 1979)


"The tapestry of Islamic history is studded with jewels of civilization; these jewels poured forththeir light and beauty; great statesmen, great philosophers, great doctors, great astronomers; but these individuals, these precious stones were worked into a tapestry, whose dominant theme was Islam, and this theme remained dominant regardless of the swallowing up of foreign lands, foreign cultures, foreign languages and foreign people"(Aga Khan IV, 30 Jan 1970, Hyderabad, Pakistan)


"Our religious leadership must be acutely aware of secular trends, including those generated by this age of science and technology. Equally, our academic or secular elite must be deeply aware of Muslim history, of the scale and depth of leadership exercised by the Islamic empire of the past in all fields"(Aga Khan IV, 6th February 1970, Hyderabad, Pakistan)


"God has given us the miracle of life with all its attributes: the extraordinary manifestations of sunrise and sunset, of sickness and recovery, of birth and death, but surely if He has given us the means with which to remove ourselves from this world so as to go to other parts of the Universe, we can but accept as further manifestations the creation and destructions of stars, the birth and death of atomic particles, the flighting new sound and light waves. I am afraid that the torch of intellectual discovery, the attraction of the unknown, the desire for intellectual self-perfection have left us"(Aga Khan IV,Speech, 1963, Mindanao, Phillipines)


"The origins of man's religious aspirations are to be found in what we nowadays call science. Those who have studied mythology and primitive psychology know that magic in various forms started various trains of thought in primitive man by which he achieved what seemed to him to be rational accounts of the natural phenomena he saw around him. It seemed to him rational that these phenomena, these events like the rising and the setting of the sun, the passage of the seasons, the flowering of the bud and the ripening of the fruit, the wind and the rain, were caused and controlled by deities or superior beings. Primitive religious experience and primitive scientific reasoning were linked together in magic, in wizardry. Thus, at one and the same time, mankind's experiences in the realm of sensation and his strivings to to explain and coordinate those experiences in terms of his mind led to the birth of both science and religion. The two remained linked throughout prehistoric and ancient times, and in the life of the early empires of which we have knowledge. It was difficult to separate what I may call proto-religion from proto-science; thay made their journey like two streams, sometimes mingling, sometimes separating, but running side by side"(Memoirs of Aga Khan III, 1954)


"The creation according to Islam is not a unique act in a given time but a perpetual and constant event; and God supports and sustains all existence at every moment by His will and His thought. Outside His will, outside His thought, all is nothing, even the things which seem to us absolutely self-evident such as space and time. Allah alone wishes: the Universe exists; and all manifestations are as a witness of the Divine Will"(Memoirs of Aga Khan III, 1954)


"Islamic doctrine goes further than the other great religions, for it proclaims the presence of the soul, perhaps minute but nevertheless existing in an embryonic state, in all existence in matter, in animals, trees, and space itself. Every individual, every molecule, every atom has its own spiritual relationship with the All-Powerful Soul of God"(Memoirs of Aga Khan III, 1954)


"Thus there was an absolute need for the Divine Word's revelation, to Mohammed himself, a man like the others, of God's person and of his relations to the Universe which he had created. Once man has thus comprehended the essence of existence, there remains for him the duty, since he knows the absolute value of his own soul, of making for himself a direct path which will constantly lead his individual soul to and bind it with the universal Soul of which the Universe is, as much of it as we perceive with our limited visions, one of the infinite manifestations. Thus Islam's basic principle can only be defined as mono-realism and not as monotheism. Consider, for example, the opening declaration of every Islamic prayer: "Allah-o-Akbar". What does that mean? There can be no doubt that the second word of the declaration likens the character of Allah to a matrix which contains all and gives existence to the infinite, to space, to time, to the Universe, to all active and passive forces imaginable, to life and to the soul. Imam Hassan has explained the Islamic doctrine of God and the Universe by analogy with the sun and its reflection in the pool of a fountain; there is certainly a reflection or image of the sun, but with what poverty and with what little reality; how small and pale is the likeness between this impalpable image and the immense, blazing, white-hot glory of the celestial sphere itself. Allah is the sun; and the Universe, as we know it in all its magnitude, and time, with its power, are nothing more than the reflection of the Absolute in the mirror of the fountain"(Memoirs of Aga Khan III, 1954)


Quote from a letter written by Our 48th Imam to a friend in 1952 under the title: 'What have we forgotten in Islam?':"Islam is fundamentally in its very nature a natural religion. Throughout the Quran God's signs (Ayats) are referred to as the natural phenomenon, the law and order of the universe, the exactitudes and consequences of the relations between natural phenomenon in cause and effect. Over and over, the stars, sun, moon, earthquakes, fruits of the earth and trees are mentioned as the signs of divine power, divine law and divine order. Even in the Ayeh of Noor, divine is referred to as the natural phenomenon of light and even references are made to the fruit of the earth. During the great period of Islam, Muslims did not forget these principles of their religion. Alas, Islam which is a natural religion in which God's miracles are the very law and order of nature drifted away and is still drifting away, even in Pakistan, from science which is the study of those very laws and orders of nature.……Islam is a natural religion of which the Ayats are the universe in which we live and move and have our being………..The God of the Quran is the one whose Ayats are the universe……"(Aga Khan III, April 4th 1952, Karachi, Pakistan)


"The God of the Quran is the One whose Ayats(Signs) are the Universe in which we live, move and have our being"(Aga Khan III, April 4th 1952, Karachi, Pakistan)


"Nature is the great daily book of God whose secrets must be found and used for the well-being of humanity"(Aga Khan III, Radio Pakistan, Karachi, Pakistan, February 19th 1950)


"My religion consists of a humble admiration of the illimitable superior spirit who reveals himself in the slight details we are able to perceive with our frail and feeble minds. That deeply emotional conviction of the presence of a superior reasoning power, which is revealed in the incomprehensible universe, forms my idea of God. "(Albert Einstein, circa 1950)


About Hafiz, the renowned Iranian poet:"Then came Hafiz - by far the greatest singer of the soul of man. In him we can find all the strivings, all the sorrow, all the victories and joys, all the hopes and disappointments of each and every one of us. In him we find contact, direct and immediate, with the outer universe interpreted as an infinite reality of matter, as a mirror of an eternal spirit, or indeed (as Spinoza later said) an absolute existence of which matter and spirit alike are but two of infinite modes and facets."(Inaugural Lecture Before the Iran Society by Sir Sultan Muhammad Shah Aga Khan III, November 9, 1936 London, United Kingdom.)


"In fact this world is a book in which you see inscribed the writings of God the Almighty"(Nasir Khusraw, 11th century Fatimid Ismaili cosmologist-philosopher-poet)

"O brother! You asked: What is the [meaning of] `alam [world] and what is that entity to which this name applies? How should we describe the world in its entirety? And how many worlds are there? Explain so that we may recognize. Know, O brother, that the name `alam is derived from [the word] `ilm(knowledge), because the traces of knowledge are evident in [all] parts of the physical world. Thus, we say that the very constitution (nihad) of the world is based on a profound wisdom"(Nasir Khusraw, 11th century Fatimid Ismaili cosmologist-philosopher-poet, from his book "Knowledge and Liberation")


"The Intellect is the substance of (God's) unity and it is the one (al-wahid), both cause and caused, the act of origination (al-ibda) and the first originated being (al-mubda al-awwal); it is perfection and perfect, eternity and eternal, existence and that which exists all in a single substance"( Hamid al-Din al-Kirmani, 11th centuryFatimid Ismaili cosmologist (Kitab al-Riyad, pp. 221-222))


"My profession is to be forever journeying, to travel about the Universe so that I may know all its conditions."(Ibn Sina, aka Avicenna, 11th century Muslim Philosopher, Physician and Scientist, author of the Canon of Medicine, circa 1037CE)


“The physician considers [the bones] so that he may know a way of healing by setting them, but those with insight consider them so that through them they may draw conclusions about the majesty of Him who created and shaped [the bones]. What a difference between the two who consider!”(Abu Hamid Al-Ghazali, Muslim Theologian-Philosopher-Mystic, d1111CE)


"Tarkib' is composition as in the compounding of elements in the process of making more complex things, that is, of adding together two things to form a synthesis, a compound. Soul composes in the sense of 'tarkib'; it is the animating force that combines the physical elements of the natural universe into beings that move and act. Incorporating is an especially apt word in this instance. It means to turn something into a body, as in 'composing'. But it is actually the conversion of an intellectual object, a thought, into a physical thing. Soul acts by incorporating reason into physical objects, the natural matter of the universe and all the things composed of it"(Abu Yakub Al-Sijistani,10th century Fatimid Ismaili cosmologist, d971CE, from the book, 'Abu Yakub Al-Sijistani: Intellectual Missionary', by Paul Walker)


"Every particle of the Creation has a share of the Command of God, because every creature shares a part of the Command of God through which it has come to be there and by virtue of which it remains in being and the light of the Command ofGod shines in it. Understand this!"(Abu Yakub Al Sijistani, 10th century Fatimid Ismaili cosmologist, d971, Kashf al-Mahjub("Unveiling of the Hidden"))


"God – may He be Glorified and Exalted – created Intellect ('aql) first among the spiritual entities; He drew it forth from the right of His Throne, making it proceed from His own Light. Then he commanded it to retreat, and it retreated, to advance, and it advanced; then God proclaimed: 'I created you glorious, and I gave you pre-eminence over all my creatures.'"(Imam Jafar as-Sadiq, Circa 765CE)


"The beginning of all things, their origin, their force and their prosperity, is that intellect ('aql), without which one can profit from nothing. God created it to adorn His creatures, and as a light for them. It is through intellect ('aql) that the servants recognize God is their Creator and that they themselves are created beings …It is thanks to intellect ('aql) that they can distinguish what is beautiful from what is ugly, that they realize that darkness is in ignorance and that light is in Knowledge"( Imam Jafar as-Sadiq, (al-Kulayni, Usul al-Kafi, Vol. 1, pp. 34), circa 765CE)


"No belief is like modesty and patience, no attainment is like humility, no honour is like knowledge, no power is like forbearance, and no support is more reliable than consultation"(Hazrat Ali, the first Imam of Shia Islam, circa 650CE)


Kathalika yubayyinu Allahu lakum ayatihi la'allakum ta-'aqiloona: "Allah thus makes clear to you His Signs that you may intellect"(Holy Quran 2:242)


"Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth; (Here) indeed are Signs for the people of intellect"(Noble Quran)


"Here is a relevant verse from the Noble Qur'an, cited by Nasir-i Khusraw, hujjat-i Khurasan in his Khawaan al-Ikhwaan : "It is He who created you from dust, then from a sperm drop, then from a blood clot, then He brings you forth as a child, then lets you reach your age of full strength, then lets you become old - though some of you die before - and then lets you reach the appointed term; and that haply you may find the intellect (la'allakum ta'qilun)."(Nasir Khusraw, 11th century Fatimid Ismaili cosmologist-philosopher-poet)

Quotes From The Noble Quran On Embryology:

"He makes you in the wombs of your mothers in stages, one after another, in three veils of darkness." (Quran 36:6)

"Then We placed him as a drop in a place of rest." (Quran 23:13)

"Then We made the drop into a leech-like structure." (Quran 23:14)

"Then of that leech-like structure, We made a chewed lump." (Quran 23:14)

"Then We made out of the chewed lump, bones, and clothed the bones in flesh." (Quran 23:14)

"Then We developed out of it another creature." (Quran 23:14)

"And He gave you hearing and sight and feeling and understanding." (Quran 32:9)

"Then out of a piece of chewed flesh, partly formed and partly unformed." (Quran 22:5)

"And We cause whom We will to rest in the wombs for an appointed term." (Quran 22:5)

Chapter 30, Verse 27: He originates creation; then refashions it - for Him an easy task. His is the most Sublime Symbol in the heavens and the earth(Noble Quran, 7th Century CE)

Chapter 21, Verse 30: Do not the unbelievers see that the heavens and the earth were joined together before We clove them asunder, and of water fashioned every thing? Will they not then believe?(Noble Quran, 7th Century CE)

Chapter 51, verse 47: We built the heavens with might, and We expand it wide(Noble Quran, 7th Century CE)

Chapter79, verse 30: And then he gave the earth an oval form(Noble Quran, 7th Century CE)

Chapter 86, verse 11: I swear by the reciprocating heaven.....(Noble Quran, 7th Century CE)

"According to a famous hadith of the Prophet Muhammad: The first(and only) thing created by God was the Intellect ('aql)(circa 632CE)

"Seek knowledge from the cradle to the grave"(Prophet Muhammad, circa 632CE)

"Seek knowledge, even in China"(Prophet Muhammad, circa 632CE)

"One hour of contemplation on the works of the Creator is better than a thousand hours of prayer"(Prophet Muhammad, circa 632CE)

"The ink of the scholar is better than the blood of the martyr"(Prophet Muhammad, circa 632CE)

"All human beings, by their nature, desire to know."(Aristotle, The Metaphysics, circa 322BC)

Easy Nash

http://apps.facebook.com/blognetworks/blog/science_and_religion_in_islam_the_link/

http://gonashgo.blogspot.com/2009/08/500blogpost-five-hundred-is-blogpost.html

http://gonashgo.blogspot.com/2009/03/453a-blog-constructed-within.html

In Shia Islam, intellect is a key component of faith. Intellect allows us to understand the creation of God: Aga Khan IV(2008)

The Qur'an itself repeatedly recommends Muslims to become better educated in order better to understand God's creation: Aga Khan IV(2007)

The Quran tells us that signs of Allah's Sovereignty are found in the contemplation of His Creation: Aga Khan IV(2007)

This notion of the capacity of the human intellect to understand and to admire the creation of Allah will bring you happiness in your everyday lives: Aga Khan IV(2007)

Islam, eminently logical, placing the greatest emphasis on knowledge, purports to understand God's creation: Aga Khan IV(2006)

The Holy Qu'ran's encouragement to study nature and the physical world around us gave the original impetus to scientific enquiry among Muslims: Aga Khan IV(1985)

The first and only thing created by God was the Intellect(Aql): Prophet Muhammad(circa 632CE)