Entries with content relating to ‘Imamat’, in chronological order.

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Samuel L & Elizabeth Jodidi Lecture and apres lecture conversation with Diana L. Eck, Harvard University (Cambridge, USA)

For a very long time, as you know, the term most often used in describing the search for human understanding was the word “tolerance.” In fact, it was one of the words that was used in 1955 text to describe one of the objectives of this Jodidi Lecture. In recent years our vocabulary in discussing this subject has evolved. One word that we have come to use more often in this regard is the word “pluralism.” And the other is the word “cosmopolitan.”

You may know that our AKDN Network, a decade ago, cooperated with the Government of Canada to create a new Global Centre for Pluralism based in Ottawa, designed to study more closely the conditions under which pluralist societies can thrive.

A pluralist, cosmopolitan society is a society which not only accepts difference, but actively seeks to understand it and to learn from it. In this perspective, diversity is not a burden to be endured, but an opportunity to be welcomed.

A cosmopolitan society regards the distinctive threads of our particular identities as elements that bring beauty to the larger social fabric. A cosmopolitan ethic accepts our ultimate moral responsibility to the whole of humanity, rather than absolutising a presumably exceptional part. Perhaps it is a natural condition of an insecure human race to seek security in a sense of superiority. But in a world where cultures increasingly inter-penetrate one another, a more confident and a more generous outlook is needed. What this means, perhaps above all else, is a readiness to participate in a true dialogue with diversity, not only in our personal relationships, but in institutional and international relationships also. But that takes work, and it takes patience. Above all, it implies a readiness to listen. What is needed, as the former Governor General of Canada Adrienne Clarkson has said, and I quote, is a readiness “to listen to your neighbour, even when you may not particularly like him.” Is that message clear? You listen to people you don’t like!

A thoughtful cosmopolitan ethic is something quite different from some attitudes that have become associated with the concept of globalisation in recent years. Too often, that term has been linked to an abstract universalism, perhaps well-meaning but often naïve. In emphasising all that the human race had in common, it was easy to depreciate the identities that differentiated us. We sometimes talked so much about how we are all alike that we neglected the wonderful ways in which we can be different.

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Signing Ceremony for the agreement between the Republic of Portugal and Ismaili Imamat to establish the Global Seat of the Ismaili Imamat in Portugal (Lisbon, Portugal) ·· incomplete

[This] a uniquely important occasion, where we will have for the first time in our history the opportunity to work with a partner with whom we share so many values, and so many hopes, and so many wishes.

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2015 Aga Khan University Convocation Ceremony (Nairobi, Kenya)

As we expand our work in Kenya, one of our highest priorities is to achieve international standards of healthcare especially for non-communicable diseases, such as cancer, heart disease and diabetes. Another special focus will be neuro-science, where the promises of stem cell technology must be brought massively and competently to Africa. Our overall plan is for a nationally integrated health system, built on the strong foundations already in place at the Aga Khan University Hospital in Nairobi. And our overall goal can be simply stated: we believe that no Kenyan should have to leave the country to seek quality medical care.

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Ismaili Centre Opening Ceremony (Toronto, Canada)

It is not so often that we have an opportunity of this sort — to come together in a beautiful setting, in a wonderful spirit of friendship, and to dedicate such a splendid architectural accomplishment….

When I mentioned that our planning for this complex began 18 years ago, some of you probably wondered how people sustained their enthusiasm through such a long process. Yes 18 years! My response is to say that throughout these 18 years, we have been inspired by a great sense of common purpose, as we have sought to create places and spaces of true enlightenment. And, in doing so, we have also been strengthened by a pronounced spirit of friendship. And what a joy it is to celebrate that spirit, at a time when so much of the world’s attention is focused on climates of belligerence.

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le Parisien Interview, Gilles Maarek & Gaetane Morin, ‘Aga Khan, l’imam philanthrope’ (Chantilly, France)

[Google translation] How do you perceive the rising tensions around Islam?

This is a concern for the whole world, not only for the Muslim world. The vast majority of these conflicts is not the result of theological problems, but political. Sometimes there instrumentalization of religion for political purposes. The answer is first constitutional. A quarter of the Member States of the United Nations are now reviewing their constitution.We must find a balance between secularism and theocracy, and this is a bigger problem for developing countries for the West. Today, the most thoughtful and the most successful in the Muslim world’s most advanced Constitution, is the Tunisian Constitution.

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88th Stephen A. Ogden, Jr. ’60 Memorial Lecture on International Affairs and apres lecture conversation with Christina Paxson, Brown University (Providence, USA)

[T]he key to human cooperation and concord has not depended on advances in the technologies of communication, but rather on how human beings go about using — or abusing — their technological tools.

Among the risks of our new communications world is its potential contribution to what I would call the growing “centrifugal forces” in our time — the forces of “fragmentation.” These forces, I believe, can threaten the coherence of democratic societies and the effectiveness of democratic institutions. Yes, the Information Revolution, for individuals and for communities, can be a great liberating influence. But it also carries some important risks.

More information at our fingertips can mean more knowledge and understanding. But it can also mean more fleeting attention-spans, more impulsive judgements, and more dependence on superficial snapshots of events. Communicating more often and more easily can bring people closer together, but it can also tempt us to live more of our lives inside smaller information bubbles, in more intense but often more isolated groupings. We see more people everywhere these days, standing or sitting or walking alone, absorbed in their hand-held screens. But, I wonder whether, in some larger sense, they are really more “in touch?” Greater “connectivity” does not necessarily mean greater “connection.”

Information travels more quickly, in greater quantities these days. But the incalculable multiplication of information can also mean more error, more exaggeration, more misinformation, more disinformation, more propaganda. The world may be right there on our laptops, but the truth about the world may be further and further away. The problem of fragmentation in our world is not a problem of diversity. Diversity itself should be a source of enrichment. The problem comes when diverse elements spin off on their own, when the bonds that connect us across our diversities begin to weaken.

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Globe and Mail Interview (5th), John Stackhouse, ‘”Without a doubt, I am seriously worried” about the world’ (Toronto, Canada) ·· incomplete

Without a doubt, I am seriously worried [about the world]. I think we are seeing new problems that originally looked to be local problems but now are becoming regional problems and regional problems that are becoming global problems. One of them is frustration with governments that have stayed in power too long and underperformed. Another, the Shia-Sunni divide is a serious one. It’s not one country called Ireland. It’s nine countries. That’s a lot of countries. So we have a serious problem there. I think we have a situation where new mega-powers are coming up on the world screen. I’m thinking of China, and, from my point of view, predictability is a problem. If you’re looking at the global map and you’re asking what’s ahead, I find predictability with respect to China quite difficult. Their policy toward Africa has been very supportive. I don’t know where that will go in the next 10 years. To me there are more questions on the radar screen than there was a year ago.

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CBC Interview (4th), One-on-One (2nd) with Peter Mansbridge (Toronto, Canada)

What are the continuing consequences of the situation in Iraq?

Well I think one of them obviously is crisis between the Shia and Sunni communities. I think that crisis is now extending throughout the region, and I mentioned today [in my speech to Parliament], that it’s actually active in nine countries. I mean, if you make a parallel with the Christian world, what would have been the Christian world’s reaction if the Irish crisis had been active in nine countries. (Pause) It would have been a very, very serious issue. That’s what we’re facing today. That crisis is in nine countries and it is likely to expand further. (Emphasis original)

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Address to both Houses of the Parliament of Canada in the House of Commons Chamber (Ottawa, Canada)

When the clashes of modern times have come, they have most often grown out of particular political circumstances, the twists and turns of power relationships and economic ambitions, rather than deep theological divides. Yet sadly, what is highly abnormal in the Islamic world gets mistaken for what is normal. Of course, media perceptions of our world in recent years have often been conveyed through a lens of war. But that is all the more reason to shape global conversation in a more informed direction. I am personally aware of the efforts the Prime Minister has made to achieve this. Thank you, Prime Minister….

Perhaps the most important area of incomprehension, outside the Ummah, is the conflict between Sunni and Shia interpretations of Islam and the consequences for the Sunni and Shia peoples. This powerful tension is sometimes even more profound than conflicts between Muslims and other faiths. It has increased massively in scope and intensity recently, and has been further exacerbated by external interventions. In Pakistan and Malaysia, in Iraq and Syria, in Lebanon and Bahrain, in Yemen and Somalia and Afghanistan it is becoming a disaster. It is important, therefore, for non-Muslims who are dealing with the Ummah to communicate with both Sunni and Shia voices. To be oblivious to this reality would be like ignoring over many centuries that there were differences between Catholics and Protestants, or trying to resolve the civil war in Northern Ireland without engaging both Christian communities. What would have been the consequences if the Protestant-Catholic struggle in Ireland had spread throughout the Christian world, as is happening today between Shia and Sunni Muslims in more than nine countries? It is of the highest priority that these dangerous trends be well understood and resisted, and that the fundamental legitimacy of pluralistic outlooks be honoured in all aspects of our lives together, including matters of faith.

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Acceptance Address – Royal Architectural Institute of Canada’s Gold Medal (Ottawa, Canada)

Is it not true that the quality of our lives is fundamentally shaped by the spaces in which we live, spaces that provide physical security, and spaces where we seek spiritual enrichment? They are spaces where we work, and where we pause from work; where we expand our minds and restore our health, places where we congregate and where we meditate; and they are places where we are born, as well as places of final rest….

People everywhere — independent of their particular background or educational level — almost instinctively understand the importance of place, and how the spaces of our lives are shaped and reshaped, for better or for worse. I thought about this universal capacity for comprehension again, these past weeks, as the world reacted to photographs of the Haiyan typhoon in the Philippines.

This universal sensitivity to changes in the built environment also helps explain the profound impact of architecture on the way we think about our lives. Few other forces, in my view, have such transformational potential.

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The Indian Express/NDTV ‘Walk the Talk’ Interview, Shekhar Gupta (Hyderabad, India)

So what do you tell your friends in the Western world about their new stereotypes of Islam and what do you tell your Muslim brothers and sisters and followers about their stereotypes of the Western world?

Well I would start by asking a very simple question: in 2013 what is the definition of an educated person? What is the knowledge that that person should have and how is that person going to use it? And the knowledge that that person requires, in my view, is more and more understanding the world not understanding little parts of it. And I think that understanding the world is a massively complex goal but I think that we’ve got to admit that that’s what’s necessary. It’s unavoidable. We’re more of one world than ever before.

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Jamati Institutional Leaders Dinner (Mumbai, India) ·· incomplete

As you know I attach great importance to Indian history and to the great caliphates, the great empires of the Muslim world, because I believe there’s always something to learn. The past is a place to learn, even if the future is different, and this is why I have spent considerable time in trying to enhance in India the Mughal history and to learn how the Mughals achieved global leadership.

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Vanity Fair Interview, James Reginato, ‘The Aga Khan’s Earthly Kingdom’ (USA) ·· incomplete

We have no notion of the accumulation of wealth being evil … It’s how you use it. The Islamic ethic is that if God has given you the capacity or good fortune to be a privileged individual in society, you have a moral responsibility to society.

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Le Parisien Interview, Gilles Maarek, ‘Chantilly est un géant qui se réveille’ (Paris, France)

[Google translation] When I was asked to participate in the rescue of the racetrack [at Chantilly], I immediately thought it would be possible to improve the entire area. There were several agencies that were involved in this wonderful site, but the components were neither organized nor productive. We created the Foundation for the preservation and development of the field of Chantilly in 2005, excellent example of partnership between public and private funds. Since then, new castle rooms were opened, and themed tours of the park created. The renovation of the racetrack is now complete.

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‘A Life in the Service of Development’ published in Politique Internationale (Paris, France)

Practically no countries [sic] in Asia, Africa or the Middle East have a political landscape rooted in a strong two-party system as do many Western democracies. The probable consequence is that in many if not most countries of the developing world, coalition government will be omnipresent in the decades ahead. Yet few of these countries have any established experience with coalition governance (this is true of even the most powerful countries of the industrialised world). This critical challenge will become even more complex in countries where functioning compromises must be found between secular and theocratic forces.

A possible common ground could be found if all the political forces accepted over-arching responsibility to nourish a cosmopolitan ethic among their peoples. This would be an ethic for all peoples, one that offers equitable and measurable opportunities for the improvement of their lives, measured in terms of their own criteria for quality living. Clearly, different peoples will have different visions about a desirable quality of life, in urban versus rural areas, for example.

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The East African Interview, Peter Mwaura, ‘How East Africans can build one common destiny for and by themselves, step by intelligent step’ (Nairobi, Kenya)

[W]e are looking at quality of life indicators — indicators that are not the same as those of the World Bank, indicators we have tried to develop through our own experience. We are looking at things like security, longevity, disposable income, access to education and employment. We are looking at what really affects people’s attitudes to their own understanding of quality of life. We did discover that communities around the world don’t have the same value systems. They will interpret their own qualities of life very differently from one part of the country to the other….

Imams around the world have businesses, not just the Shia Ismaili Imam. We do not see a conflict and indeed if we lived in an attitude of conflict, I don’t believe we would be living within the ethics of Islam. Islam doesn’t say that a proper practice of the faith means you have to ignore the world. What it says is: Bring to the world the ethics of your faith. If you have wealth, use it properly. But the actual ownership of wealth is not in any way criticisable unless you have acquired it through improper means or you are using it for improper purposes. It is seen as a blessing of God. So this whole notion of conflict between faith and world is totally in contradiction to the ethics of Islam….

Creating energy can be a source of environmental damage. The question is what is the most cost-effective way of creating this energy with minimum damage. I believe the partners in Bujagali have gone through massive environmental analysis and come to the conclusion that this is one of the least environmentally damaging initiatives in East Africa, because it impacts a very, very small area of land and a small percentage of the population, who were all relocated in good conditions. I have seen situations where energy has been produced by windmills, by solar batteries and the damage that they have done to the environment is simply incredible. Because these types of energy creation don’t work everywhere. And when they don’t work, they get written off in three years but nobody pulls them down. So they stay there and they are awful. We still don’t really know a great deal about the technology of these new energy sources.

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2011 University of California San Francisco Medal Interview (San Francisco, USA) ·· incomplete

His message is simple. If we help societies create their own support systems, for health, education and economic development “… then societies will evolve positively and without too much difficulty. Now that sounds over optimistic, and it might well be but that’s the goal.”

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NBC Interview, Richard Engel, ‘A Hollywood stepson and a Muslim leader’ (USA)

I certainly think the invasion of Iraq was a serious mistake. We had crisis situations before that. We had them in Kashmir. We had them in the Middle East. If you look at the origins of those crises, they were political not religious. At the moment, it’s the horrible conflicts which are dominating the image of the Islamic world and I can say without one iota of fear that is totally wrong, totally wrong. You had wars in the Christian world, you had wars in the Jewish world. But you don’t define them in theological terms anymore, except Northern Ireland.

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Interview featured in PBS/E2 Series’ ‘A Garden in Cairo’ (USA) ·· incomplete

There is an often quoted ayat [of the Qur’an] which says that you should leave the world in a better environment than you found it. You have a responsibility of legacy of God’s creation of the world, to improve that legacy from generation to generation. So there’s an ethical premise to it.

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