In this biography of the Aga Khan III, author Harry J. Greenwall writes about Aga Khan’s services to the British and how one of his missions led to the abolition of the Ottoman Caliphate. The foreword for this book was written by Aga Khan III himself.
Fada’ih al-Batiniyya wa Fada’il al-Mustazhiriyya,
popularly known as al-Mustazhari by Imam Ghazali
Translated into English as
The Infamies (Enormities) or the Batinites and the Virtues (Merits) of the Mustazhirites
by Richard J. McCarthy
A Voice from India, being an Appeal to the British Legislature by the Khojahs of Bombay against the Usurped and Oppressive Domination of Hussain Hussanee commonly called and known as “Aga Khan” by a Native of Bombay, now a resident in London (1864)
The paper “Across the Threshold of Modernity” is a thesis paper written by Marco van Grondelle – an independent researcher which traces the origins of Ismailis “from Assassin Legends to modern citizens” and analyzes Ismaili history from 1839, being the first contact of Ismailis with the British up to 1969 – the time when Aga Khan had firmly established friendly relations with the British. The paper is divided into the following sections:
First Contact (1840 – 1914)
Crisis Years – ‘much valuable service’ (1914 – 1920)
Interbellum – from staunch ally to a ‘broken reed’ (1920 – 1939)
War Clouds Again (1939 – 1953)
The Question of Succession to the Imamate (1953 – 1958)
Firmly established as a friend of Britain (1955 – 1969)
The Aga Khan Case focuses on a nineteenth-century court case in Bombay that influenced how religious identity was defined in India and subsequently the British Empire. The case arose when a group of Indians known as the Khojas refused to pay tithes to the Aga Khan, a Persian nobleman and hereditary spiritual leader of the Ismailis. The Khojas abided by both Hindu and Muslim customs and did not identify with a single religion prior to the court’s ruling in 1866, when the judge declared them to be converts to Ismaili Islam beholden to the Aga Khan.
In her analysis of the gināns, the religious texts of the Khojas that formed the basis of the judge’s decision, Purohit reveals that the religious practices they describe are not derivations of a Middle Eastern Islam but manifestations of a local vernacular one.