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| Part of a series on Shīa Islam
The Nizaris (Arabic: النزاريون al-Nizāriyyūn) are the largest branch of the Ismaili Shi'i Muslims, the second-largest branch of Shia Islam (the largest being the Twelver). Nizari teachings emphasize human reasoning (ijtihad, the individual use of one's reason when using both the Quran and Hadith as resources), pluralism (the acceptance of racial, ethnic, cultural and intra-religious differences) and social justice. Aga Khans are their religious imams and leaders.
Nizari Isma'ili history is often traced through the unbroken hereditary chain of Guardianship or (waliya), beginning with as Shia believe Ali Ibn Talib being declared his successor as Imam by Muhammad during his final pilgrimage to Mecca, a journey referred to as The Farewell Pilgrimage, and continuing in an unbroken chain to the current Imam His Highness Shah Karim Al-Husayni, the Aga Khan IV.
From quite early on in his reign, the Fatimid Caliph-Imam al-Mustansir Billah had publicly nominated his elder son Nizar as his heir to be the next Fatimid Caliph-Imam after him. This was common knowledge in Fatimid Egypt at the time. Dai Hassan-i Sabbah, who had studied and accepted Ismailism in Fatimid Egypt, had been made aware of this fact personally by al-Mustansir. After al-Mustansir died in 1094, Al-Afdal Shahanshah, the all-powerful Armenian Vizier and "Commander of the Armies", wanted to assert, like his father before him, his own dictatorial position over the Fatimid State. Al-Afdal engineered a palace coup on behalf of the much younger and dependent al-Musta'li who was his brother-in-law by placing him the very next day on the Fatimid throne. Al-Afdal claimed that Al-Mustansir had made a deathbed decree in favour of Mustaali and thus got the Ismaili leaders of the Fatimid Court and Fatimid Dawa in Cairo, the capital city of the Fatimides, to endorse Mustaali – which they did realizing that the army was dictating the palace coup.:p:106–107
In early 1095, Nizar fled to Alexandria where he received the people's support and where he was accepted as the next Fatimid Caliph-Imam after al-Mustansir. There were even gold dinars minted in Alexandria in Nizar's name. (One such coin found in 1994 is now in the collection of the Aga Khan Museum.) In late 1095, al-Afdal defeated Nizar's Alexandrian army and took Nizar as a prisoner to Cairo where he had Nizar executed.:p:107
After Nizar's execution, the Nizari Ismailis and the Mustaali Ismailis parted ways in a bitterly irreconcilable manner. The schism finally broke the remnants of the Fatimid Empire and the now divided Ismailis separated into the Mustaali following (in the regions of Egypt, Yemen, and western India) and those pledging allegiance to Nizar's son Al-Hādī ibn Nizār (in the regions of Iran and Syria). The later Ismaili following came to be known as Nizari Ismailism.:p:106–107
Imam Hadi being very young at the time was smuggled out of Alexandria and taken to the Nizari stronghold of Alamut Fort in the Elburz Mountains of northern Iran south of the Caspian Sea and under the regency of Dai Hasan bin Sabbah.
The followers of the young Imam Hadi who joined the military were trained as the Fidai. The Fidai's bravery and self-sacrificing spirituality was due to their belief that the Nizari Imam-ul-waqt ("Imam of the time") had the Noor (light) of God within him. As such it became a religious duty for the Fidai to obey every dictate of their Imam-ul-waqt and to protect him and their community of believers without compromise even to the extent of dying for their cause.
Under Hassan-i Sabbah in Iran, and Rashid ad-Din Sinan in Syria, the Nizari Fidai targeted the most powerful enemy leaders faced by these new Nizari Ismaili Communities arisen out of the Fatimid succession split in Egypt; and which communities lived in the Elburz Mountains of northern Iran and in the mountains of the Levantine coast, the Jabal Bahra, overlooking the eastern Mediterranean Sea.
The Fidai were feared as the Assassins, but in fact did not assassinate for payment. Although they were trained in the art of spying and combat, they also practiced their Islamic mysticism at the highest level. This religious ardor turned them into formidable foes which reached an incredible level as told in the anecdote of Count Henry of Champagne. Returning from Armenia, Henry spoke with Grand Master Rashid ad-Din Sinan (known to the West as "The Old Man of the Mountain") at one of his castles, al-Kahf, in Syria. Henry pointed out that since his army was bigger by far than Sinan's, Sinan should pay him an annual tribute.
Sinan refused, asserting that his army was far stronger in spirit and unquestioning obedience if not in numbers. He invited Henry to witness this obedience and sacrificial spirit of his Fidai. Sinan signalled to a Fidai standing on the parapet of a high wall of his castle, to jump. The Fidai called out "God is Great" and unhesitatingly took a headlong death dive into the rocks far below.
The bewildered Henry asked Sinan the cause for the suicidal jump. Sinan pointed once again to the Fidai who had taken the place of the now dead Fidai. Again Sinan gave a signal to the Fidai to jump and the second Fidai also called out "God is Great" and jumped to his death. Henry was visibly shaken by the experience of witnessing the two Fidais' total disregard for their own lives. He accepted Sinan's terms of peace on a non-tribute paying basis. The Nizaris thus averted debilitating wars against them because of their Fidais' feats of self-sacrifice and assassinations of powerful enemy leaders to demonstrate the will and commitment of the community to live free from being a vassal to any Levantine power.:p:25
The Fidai were trained to be some of the most feared assassins in the then known world.:p:120–158 Sinan ordered assassinations ranging from politicians to generals such as the great Kurdish general and founder of the Ayyubid dynasty, Saladin. A sleeping Saladin had a note delivered to him by a Fidai planted in his trusted entourage. The note from Sinan was pinned to his pillow by a dagger and informed Saladin that he had been spared this once; and therefore to give up his anti-Nizari militancy. A shaken Saladin quickly made a truce with Sinan.:p:144
This paid off handsomely for the Muslim cause against the Christian Crusaders of the Third Crusade which included Richard the Lion Heart of England. Saladin having by now established an extremely friendly relationship with Sinan, the Nizari Fidai themselves joined Saladin's forces to defeat the Crusaders in the last great battle between the two forces. Later on in history when "the Nizaris faced renewed Frankish hostilities, they received timely assistance from the Ayyubids.":p:146
Because of the Fidais' apparent lack of fear of personal injury or even death could not be understood by the Crusaders, they created and propagated the fictional black legends of the so-called Assassins. According to Daftary, these were "fictions ... meant to provide satisfactory explanations for behavior that would otherwise seem strange to the medieval Western mind.":p:14 These black legends were then further popularized in the Western world by Marco Polo, the Venetian storyteller who had, in fact, never investigated Sinan in direct contradiction to his claim. Polo asserted that Sinan fed hashish to his drugged followers, the so-called Hashishins (Assassins), so as to fortify them with the type of courage based in hashish to commit the assassinations of the most intrepid kind.:p:14
This tale of the "Old Man of the Mountain" was assembled by Marco Polo and accepted by Joseph von Hammer-Purgstall, a 19th-century Austrian orientalist responsible for much of the spread of this legend. Up until the 1930s, Hammer-Purgstall's retelling of Marco Polo's fiction served as the standard description of the Nizari Ismailis across Europe. "The Russian orientalist Vladimir Alexeyevich Ivanov ... gained access also to Nizari literature preserved in Central Asia, Persia, Afghanistan and elsewhere ... compiled the first detailed catalogue of (Nizari and Fatimid) Ismaili works, citing some 700 separate titles attesting to the hitherto unknown richness and diversity of (Nizari and Fatimid) Ismaili literature and literary traditions.”:p:17
Nizari Ismaili theology is the pre-eminent negative or apophatic theology of Islam because it affirms the absolute Oneness of God (tawhid) through negating all names, descriptions, conceptions and limitations from God. The Ismaili theology of tawhid goes back to the teachings of the early Shi‘a Imams, especially Imam ‘Ali ibn Abi Talib (d. 661), Imam Muhammad al-Baqir (d. 743), and Imam Ja‘far al-Sadiq (d. 765). Additionally, a number of eminent Ismaili Muslim philosophers – Abu Ya‘qub al-Sjistani (d. 971), Ja‘far ibn Mansur al-Yaman (d. 960), Hamid al-Din al-Kirmani (d. 1021), al-Mu’ayyad al-Din Shirazi (d. 1077), Nasir-i Khusraw (d. 1088), ‘Abd al-Karim al-Shahrastani (d. 1153), Nasir al-Din al-Tusi (d. 1273) – consolidated and refined the Ismaili theology of tawhid using the strongest philosophical arguments of their time. Even in the present age, Imam Shah Karim al-Husayni Aga Khan IV, the present and 49th hereditary Imam of the Shi‘a Ismaili Muslims, continues to stress the absolute and utter transcendence of God. At the 1975 All-Ismailia Paris Conference, the Ismaili Imam endorsed and approved the following resolution concerning the contemporary Ismaili position on the concept of God:
The absolute transcendence of God to be emphasized, and the Ismaili belief in God to be expounded in association with the general stress on the transcendence of God in the Qur’an, as exemplified particularly in the Surat al-Ikhlas.
The Ismaili Concept of Tawhid (the oneness of God) can be summarized as follows:
The full recognition of tawhid, in a mode beyond human rational discourse, is a spiritual and mystical realization in the human soul and intellect called ma‘rifah. In the Ismaili tariqah of Islam, the ma‘rifah of the tawhid of God is attained through the Imam of the Time. The perfect soul of the Imam of the Time always experiences the fullness of the ma‘rifah of God and his murids reach that recognition through the recognition (ma‘rifah) of the Imam. This is the essential role of the Imam of the time and embodied in the Ismaili Muslim daily prayer called Du‘a’. The Imam Sultan Muhammad Shah also alluded to this when he said that the “real miracle of Hazrat Ali is that he brought people to the Truth.”
Nizaris, like all Muslims, consider the Quran to be the word of God, it being the central religious text of Islam. Nizaris employ tafsir, the science of Quranic commentary for its zahir (outer, exoteric) understanding and tawil (esoteric exegesis) for its batin (inner, esoteric) understanding.
Tawil stems from the Quranic root word "to return" i.e. "going back to" the original meaning of the Quran. While acknowledging the importance of both, the zahir and the batin in religion, the batin informs on how the zahir is to be practiced. More importantly, the batin guides the believer on a spiritual journey of discovery of the intangible truth (haqiqq) that engages both, the intellect (aql) and the spirit (ruh) with the ultimate destination being that of gnostic enlightenment (marifa or fana-fillah).
The word Quran means "recitation". When Muslims speak in the abstract about "the Quran", they usually mean the scripture as recited rather than the printed work or any translation of it. For the Nizari Ismaili, the Tawil and Tafsir of the Quran is embodied most perfectly in the being of the Imam-i-Zaman (the Imam of the Time) due to his divinity as "the Imam from God Himself" as expressed in the third part of their Shahada.
As with all shiite sects, the succession of leadership following the death of the prophet Muhammed is of major importance to Nizaris. Nizaris believe that at al-Ghadir Khumm, by God’s direct command, Mohammad designated his cousin and son-in-law Ali - husband of his daughter Fatimah - as his successor. As such, Ali became both the spiritual successor and the first Imam in the continuing line of hereditary Imams which lead up to the present 49th imam Prince Shah Karim Al Hussaini.
The Nizari Ismaili tradition is unique in that it is the only tradition that bears witness to the continuity of the hereditary divine authority vested in the Imamim-Mubeen. In all the Sunni traditions, the Imamim-Mubeen is interpreted as the Quran itself; and in all the Shia traditions except the Shia Nizari tradition it is interpreted as the last Imam of a dynasty who went into occultation. However, in Nizari Ismailism, it is interpreted as a living human Imam who is never in occultation and who will never ever be absent from this world but will always be perpetually present and physically alive, and who is designated as the inheritor of the Imamat from father to son. This tradition has continued for almost 1400 years from Ali to the present Imam-of-the-Time, Prince Karim al-Hussaini Aga Khan, the 49th hereditary Nizari Imam and direct descendant of Mohammad through Ali and Fatima az-Zahra.
The Ismailis and the Twelvers split over the succession to Imam Ja'far al-Sadiq. Ismailis contend that Jafar had designated his son Isma'il ibn Jafar as his heir and the next Imam in the hereditary line and thus the Isma'ilis follow the Imamat of Isma'il and his progeny. Although Imam Ismail predeceased his father, he (Isma'il ibn Jafar) supposedly had in his own right designated his son Muhammad ibn Ismail as the next hereditary Imam who was to follow after him. In direct opposition to this belief, the Twelvers believe that Imam Ismail's younger brother Musa al Kadhim was from the beginning the rightful successor to Imam Jafar and that his brother Ismail was never a contender.
The Nizari Ismailis have split with others across time, initially with the Qarmatians, the Druze, the Musta'ali Ismailis, the Muhammad Shahi Nizari Ismailis and the Satpanthis. The Muhammad Shahi Nizari Ismailis and Satpanthis split off from within the Nizari branch of Ismailism in the 14th and 15th centuries following their own Imams and Sayed leaderships respectively.
The Nizari Ismailis have always maintained that the Imamah (also known as 'Imamat') can only be inherited from the current Imam to a direct descendant in a father-to-son (or grandson) hereditary lineage starting with Imam Ali and then to Imam Hussain and so on until their present and living 49th Imam, Prince Karim al-Husayni Aga Khan IV.
The Nizaris regard Hassan bin (son of) Ali as a Trustee Imam (imam al-mustawda) as opposed to a Hereditary Imam (imam al-mustaqarr). This fact is clearly demonstrated in the recitation of the Nizari Ismailis’ daily prayers three times a day in which although Hassan bin Ali is revered as part of the Prophet's personal family (Ahl al-Bayt), his name is not included in the hereditary lineage from their first Imam, Imam Ali, to their 49th Imam Prince Karim al Hussaini. If Hassan bin Ali's name were to be included as one of the Ismaili Imams in their prayer recitation then the present Imam Prince Karim of the Nizari Ismailis would have to be the 50th Imam and not the 49th Imam - the way he has identified himself and is known to the world.
| Part of a series on Islam
1Jahmi; 2Karramiyya; 3Alawites & Qizilbash
4Sevener-Qarmatians, Assassins & Druzes
5Ajardi, Azariqa, Bayhasiyya, Najdat & Sūfrī
6Nūkkārī; 7Bahshamiyya & Ikhshîdiyya
8Alevism, Bektashi Order & Qalandariyya
Isma'ilism holds that there are seven pillars in Islam, each of which possess both an exoteric outer (Zahir) expression, and an esoteric inner (Batin) expression.
The Shahādah or profession of faith is not considered a Pillar as it is in other schools of Islam. Rather as the foundation upon which the Seven Pillars rest. The recitation of the shahādatayn (La ilaha illa Allah wa Muhammadun rasulu l-Lah) “There is no god but God and Muhammad is the messenger of God” confirms one as a Muslim. The Shia and Nizari add wa 'Aliyun wali llah (علي ولي الله) "'Alī is the guardian [appointed] of God" at the end of the shahādatayn, a confirmation one is a Mu'min "believer" under the guardianship (walayya) of the Imam and the esoteric inner path (tariqah).
The Seven Pillars consist of:
Various rival approaches to the challenge that Greek rationalism posed to revelation permeated early Islamic society; the Ashʿari considered Kalam contradictory to Islam and philosophy (falsafa) as inherently antagonistic to faith, asserting the absolute supremacy of revelation, and the abandonment of reason in the spiritual space, and secular space (both of which are interconnected within orthodox Islam). The Mu'tazili took a less absolutist approach asserting the supremacy traditionalism, yet allowing for a limited role of reason (Kalam). Isma'ili adopted an altogether more philosophical approach in which only through reasoned discourse one could attain understanding of revelation, social structure, individualism and as well as the functioning of the natural world. For this reason Isma'ili produced a relatively scant collection of theological discourse in comparison to other Shia, and the Sunni. Yet they commanded a leading place in the development of philosophical discourse within the Islamic world.
While Nizari belong to the "Imami jurisprudence", they follow Ja'fāriyya Madhab (school of Jurisprudence) in part, believed by Shias to be founded by Imam Ja'far as-Sadiq they adhere to sumpremacy of "Kalam", in the interpretation of scripture, and believe in the temporal relativism of understanding, as opposed to fiqh (traditional legalism), which adheres to an absolutism approach to revelation.
For Nizari reasoning is arrived at through a dialectic between revelation and human reasoning, based on a synergy of Islamic scripture and classical Greek philosophy, in particular Aristotelean reasoning and Platonic metaphysics. It seeks to extend an understanding of religion and revelation to identify the outwardly apparent (zahir), and also to penetrate to the roots, to retrieve and disclose that which is the inner underlying (batin). This process of discovery engages both the intellect ('aql) and the spirit (ruh), operating in an integral synergy to illuminate and disclose truths (haqi'qat) culminating in gnosis (ma'rifat).
All Nizārī Ismā'īlīs today accept His Highness Prince Shah Karim Al-Husayni, the Aga Khan IV as their Imām-i-Zaman (Imam of the Time). In Persian he is referred to religiously as Khudawand (Lord of the Time), in Arabic as Maulana (Master) or Hāzar Imām (Present Imam). Karim succeeded his grandfather Sir Sultan Muhammad Shah Aga Khan III as Imām in 1957, aged just 20, and still an undergraduate at Harvard University. He was referred to as "the Imam of the Atomic Age". The period following his accession can be characterized as one of rapid political and economic change. Planning of programs and institutions became increasingly difficult due to the rapid changes in newly emerging post colonial nations where many of his followers resided. Upon becoming Imām, Karim's immediate concern was the preparation of his followers, wherever they lived, for the changes that lay ahead. This rapidly evolving situation called for bold initiatives and new programs to reflect developing national aspirations, in the newly independent nations.:p:206–209
In Africa, Asia and the Middle East, a major objective of the Community's social welfare and economic programs, until the mid-fifties, had been to create a broad base of businessmen, agriculturists, and professionals. The educational facilities of the community tended to emphasize secondary-level education. With the coming of independence, each nation's economic aspirations took on new dimensions, focusing on industrialization and modernization of agriculture. The community's educational priorities had to be reassessed in the context of new national goals, and new institutions had to be created to respond to the growing complexity of the development process.
In 1972, under the regime of the then President Idi Amin, Ismā'īlīs and other Asians were expelled from Uganda despite being citizens of the country and having lived there for generations. The Imam undertook urgent steps to facilitate the resettlement of Ismāʿīlīs displaced from Uganda, Tanzania, Kenya and also from Burma. Owing to his personal efforts most found homes, not only in Asia, but also in Europe and North America. Most of the basic resettlement problems were overcome remarkably rapidly. This was due to the adaptability of the Ismāʿīlīs themselves and in particular to their educational background and their linguistic abilities, as well as the efforts of the host countries and the moral and material support from Ismāʿīlī community programs.
In view of the importance that Islām places on maintaining a balance between the spiritual well-being of the individual and the quality of his life, the Imām's guidance deals with both aspects of the life of his followers. The Aga Khan has encouraged Ismā'īlī Muslims, settled in the industrialized world, to contribute towards the progress of communities in the developing world through various development programs. Indeed, the Economist noted: that Isma'ili immigrant communities, integrated seamlessly as an immigrant community, and did better at attaining graduate and post graduate degrees, "far surpassing their native, Hindu, Sikh, fellow Muslims, and Chinese communities".
From July 1982 to July 1983, to celebrate the present Aga Khan's Silver Jubilee, marking the 25th anniversary of his accession to the Imāmat, many new social and economic development projects were launched. These range from the establishment of the US$450 million international Aga Khan University with its Faculty of Health Sciences and teaching hospital based in Karachi, the expansion of schools for girls and medical centers in the Hunza region, one of the remote parts of Northern Pakistan bordering on China and Afghanistan, to the establishment of the Aga Khan Rural Support Program in Gujarat, India, and the extension of existing urban hospitals and primary health care centers in Tanzania and Kenya. These initiatives form part of an international network of institutions involved in fields that range from education, health and rural development, to architecture and the promotion of private sector enterprise and together make up the Aga Khan Development Network.
It is this commitment to man's dignity and relief of humanity that inspires the Ismā'īlī Imāmat's philanthropic institutions. Giving of one's competence, sharing one's time, material or intellectual ability with those among whom one lives, for the relief of hardship, pain or ignorance is a deeply ingrained tradition which shapes the social conscience of the Ismā'īlī Muslim community.
During his Golden Jubilee from 2007-2008 marking 50 years of Imamate the Aga Khan commissioned a number of projects, renowned Pritzker Prize winning Japanese architect Fumihiko Maki was commissioned to design a new kind of community structure resembling an embassy in Canada, The "Delegation of the Ismaili Imamat" opened on 8 December 2008, the building will be composed of two large interconnected spaces an atrium and a courtyard. The atrium is an interior space to be used all year round. It is protected by a unique glass dome made of multi-faceted, angular planes assembled to create the effect of rock crystal the Aga Khan asked Maki to consider the qualities of "rock crystal" in his design, which during the Fatimid Empire was valued by the Imams. Within the glass dome is an inner layer of woven glass-fibre fabric which will appear to float and hover over the atrium. The Delegation building sits along sussex drive near the Canadian parliament. Future Delegation buildings are planned for other capitals, beginning with Lisbon, Portugal.
In addition to primary and secondary schools the Aga Khan Academies, were set up to equip future leaders in the developing world, with a leading standard education. The Aga Khan Museum, which will open in Toronto, Canada, will be the first museum dedicated to Islamic civilization in the west, due for completion in 2013 it will be dedicated to the "acquisition, preservation and display of artefacts - from various periods and geographies - relating to the intellectual, cultural, artistic and religious heritage of Islamic communities". A series of new Isma'ili centre are underway, including Toronto, Ontario; Paris, France; Houston, Texas; Dushanbe and the Pamir; Tajikistan.
During 2017 -2018 the Ismaili Muslim Community is commemorating 60 years since His Highness the Aga Khan became the 49th hereditary Imam of the Shia Ismaili Muslims on 11 July 1957. The Diamond Jubilee will be a celebration of the Imam’s vision and tireless work, which have steered the Ismaili community through 60 years of sweeping changes in the global landscape at a scale that is unprecedented in history, and which has posed massive social, political and economic challenges.
The present Aga Khan continued the practice of his predecessor and extended constitutions to Ismā'īlī communities in the US, Canada, several European countries, the Persian Gulf, Syria and Iran following a process of consultation within each constituency. In 1986, he promulgated a World Constitution that, for the first time, brought the social governance of the worldwide Ismā'īlī community into a single structure with built-in flexibility to account for diverse circumstances of different regions. Served by volunteers appointed by and accountable to the Imām, the Constitution functions as an enabler to harness the best in individual creativity in an ethos of group responsibility to promote the common well-being.
Like its predecessors, the present constitution is founded on adherence to the basic principles of Islam, belief in One God, and Muhammad as the seal of the prophets. And to each Ismā'īlī's spiritual allegiance to the Imām of the Time, which is separate from the secular allegiance that all Ismā'īlīs owe as citizens to their national entities. The present Imām and his predecessor emphasized every Ismāʿīlī's allegiance to his or her country as a fundamental obligation. These obligations are discharged not by passive affirmation but through responsible engagement and active commitment to uphold national integrity and contribute to peaceful development.
Jama'at Khana (Persian: جماعتخانه), from the Arabic "Jamaat" (congregation), and the Persian "Khaneh" (house).
Jama'at Khana are Isma'ili houses of prayer, study, and community. They usually contain separate spaces for prayer, and a social hall for community gatherings. There are no principle architectural guidelines for Jama'at Khana although inspiration is drawn from Islamic architectural philosophy, and local architectural traditions to seamlessly, and discreetly place them into the local architectural environment. Architectural forms and interior designs of Jamaat Khana vary from east to west, but are focussed on a minimalist design aesthetic.
Larger Jama'at Khana are referred to as "Darkhanas", or "Isma'ili Centers" in the west, and have been referred to as "Isma'ili Cathedrals" by observers. While containing prayer, and social infrastructure albeit on a larger scale, they may also contain auditoriums and lecture spaces, libraries, offices, and council chambers, as they act as the regional, or national governing centers for community administration.
Jama'at Khana, particularly the larger centers offer their spaces to the community at large, and arrange guided tours. However, during the obligatory prayer (Holy Du'a) only Isma'ili are allowed to enter the prayer hall (masjid).
Encyclopaedia of Ismailism by Mumtaz Ali Tajddin:
In the Ismaili tariqah, the guardian of each Jamatkhana is called mukhi (in the South-Asian tradition) or Sheikh (in the Arab tradition) there are also other names that are applied based on the cultural context of the Jamat, mukhi is a word derived from mukhiya means foremost. Since the Imam physically is not present all the times in the Jamatkhana, the Mukhi acts tangible symbol of the Imam's authority. In the big jamat, the Mukhi was assisted by a caretaker called tha'nak. Later, the office of kamadia (from kamdar means accountant) was created. The Mukhi and Kamadia are the traditional titles going back to the pre-Aga Khan period when they enjoyed considerable local power. Their responsibilities include officiating over the daily rituals in the Jamatkhana, but they are primarily lay officials. Since the wholesale reorganizations undertaken by the Imams, the local committees are now tied into an elaborately hierarchical administrative structure of boards and councils.
The Fatimids adopted Green (akhdar) as the colour of their standard, which symbolized their allegiance to Hazrat Ali, who in order to thwart an assassination attempt once wrapped himself in a green coverlet in place of Muhammad. When Hassan I Sabbah captured Alamut it is said he hoisted the green standard over the fortress, it was later reported that Hassan I Sabbah prophesied that when the Hidden Imam made himself known he would hoist a red flag, which Hasan II did during his appearance. Following the destruction of Alamut Isma'ili hoisted both green and red flags above the tombs of their Imams. Green and Red were unified in the 19th century into the Isma'ili flag known as "My Flag".
The Fatimids also used a white standard with gold inlays, and the Caliph Imams often wore white with gold, as they do today. Isma'ili use a gold crest on white standard to symbolize the authority of Imamate, and often wear white in the presence of their Imam.
The heptagram (septegram) a seven pointed star is often used by Isma'ili as a symbol.
Marriage ("ʿurs" عرس), is a legal contract ("Nikah" النكاح) between a consenting adult man and a woman, it is not considered a sacrament in Islam as it is in Christianity and other religions. As a contract it allows both parties to add certain conditions. Nizari ideals of marriage envision a long term union.
Since marriage is not considered a sacrament in Islam, Nizari Isma'ili consider secular court marriages in the west as valid legal contracts. However many Isma'ili couples in the west opt into both a court marriage to secure legal recognition, in addition to a Nikah ceremony performed at a Jama'at Khana.
Unlike many other groups, inter-faith marriages are recognized by the community. In addition to the other Abrahamic faiths, the prevalence of Nizari Ismailis of South Asian descent has resulted in growing numbers married to those of Dharmic faiths, such as Hinduism, Buddhism, and Jainism, as well as other religions found in India, such as Sikhism and Zoroastrianism. The Aga Khan IV has said that he has no objection to increasingly-common mixed marriages, and has met non-Ismaili spouses and children during his various deedars throughout the world. In fact, many members of his family, including his daughter Princess Zahra Aga Khan, have married non-Ismailis in inter-faith ceremonies.
Nāndi is a ceremony in which food is symbolically offered to the Imām-e Zamān, and is subsequently auctioned to the congregation. Money obtained is forwarded to the Imām by officials. The Ceremony is conducted by volunteers from the community. The food is prepared at home and is brought to the Jamāa't khāne, the Mukhi (congregation head) includes the food known as "Mehmāni" during a blessing at the end of prayers, informing the congregation that it has been offered to the Imām and the benefits of it are for the whole Jamāt. If no physical Mehmāni has been brought to the Jamātkhāne then a symbolic plate called the "Mehmāni plate" can be touched during the Du'a Karavi ceremony, this serves as a substitute for physical food.
Nizari use an arithmetic based Lunar calendar to calculate the year, unlike most Muslim communities who rely on visual sightings. The Isma'ili calendar was developed in the Middle Ages during the Faitmid Caliphate of Imam Al-Hakim.
A lunar year contains about 354 11/30 days, Nizari Isma'ili employ a cycle of 11 leap years (kasibah) with 355 days in a 30-year cycle. The odd numbered months contain 30 days and the even numbered months 29 days, the 12th and final month in a leap year contains 30 days.
Nizari use 2, 5, 7, 10, 13, 16, 18, 21, 24, 26, 29 respectively in their calculations.[clarification needed]
The Aga Khan Development Network (AKDN) was set up by the Imamate and the Isma'ili community as a group of private, non-denominational development agencies that seek to empower communities and individuals regardless of ethnicity or religious affiliation, to seek to improve living conditions and opportunities within the developing world. It has active working relationships with international organizations like the UN, the EU and private organizations like the Bill & Melinda Gates Foundation. Government bodies the AKDN works with include the United States Agency for International Development, Canadian International Development Agency, the United Kingdom's Department for International Development, and Germany's Federal Ministry of Economic Cooperation and Development (Germany).