The ultimate goal of our Ismaili friends is to achieve full knowledge of, and consequently unity with, God. As the mirror of God, the Imam is central to this process.

Unlike most Muslims, the Ismailis are not shy of expressing their theology and worship of God in song-form, with musical instruments and voice. This is not the Qur'anic recitation you'll hear from the *muezzin*. This is a body of 13-15th century Psalm-like compositions, differing from the works of David, Asaph and others in that the score, the melody, the music has survived through the years.

Knowledge is as much a pillar of the Ismaili faith as any theological concept and perhaps second only to the adoration of the Aga Khan in the thoughts of our Ismaili friends. 

Knowledge is key in every gnostic faith, and Ismailism is no exception.

In just a few days time, the Muslim holy month of _Ramadan_ comes to an end. Across the world millions of Muslims are fasting from all food and liquids during daylight hours. Many will be making _Hajj_ (pilgrimage) to Mecca, the holiest city in the Muslim world. 

For most Ismailis, however, this month has passed with little or no difference.

“The Ismailis have almost continuously faced the hostility of the majority of Muslim dynasties and groups. Indeed, they have been amongst the most severely persecuted communities in the Islamic world. As a result, the Ismailis have been obliged for the most part to live clandestinely, guarding secretly their religious beliefs and literature.”

('Ismailis - Their History and Doctrines' by Farhad Daftary )

Ismaili attitudes towards the Qur'an, the central religious text of Islam, are shaped by their interpretation of the events surrounding its revelation to Muhammad. The traditional Muslim understanding is that the Angel Gabriel first revealed the Qur'an to Muhammad on the Night of Power by dictation. 

Ismailis, however, believe that the Spirit of God infused Muhammad's heart and soul with spiritual knowledge. 

At the heart of Ismaili philosophy is the idea that there is a hidden meaning within their religious texts.

They will trace the origins of this idea back to the 8th century when Ismailis were creating for themselves something unique, something distinct from mainstream Islam. 

To be an Ismaili is to be part of a community; many Ismailis may be more a member than a believer. 'Ismailism' is not just their religion on a Friday, it's their identity all week. Though their faith may be threadbare, Ismaili immigrants to the West rarely lose their Ismaili identity. This strong common identity is forged around a supposedly unswerving loyalty to the Aga Khan but maintained by a sense of active participation in a self-sufficient community.

For an Ismaili, community means a needed but often inescapable bond.

In his daily life the focus of our Ismaili friend is almost exclusively on the Aga Khan. God is, perhaps, an after-thought.

God – Allah, as he'll call him – is, in Ismaili theology, essentially unknowable and very literally indescribable.

Wherever Ismailis travel in the world, they feel at home when greeted by fellow Ismailis with the Arabic phrase: “Ya Ali Madad”. The translation is controversial, debated, but in essence is a prayer to Ali: “Oh, may Ali help you”. Since the present day Imam is considered one with Ali, it is a supplication for his help too. Our Ismaili friend will use it in the same way as others would 'Hello', but the theology behind it is explosive.

So who is the Aga Khan? Ask a widow who's benefited from his NGO and she'll tell you he's a great man who provided for her family after last year's floods. Ask a media hack and you'll hear he's a billionaire whose enthusiasm for race horses is exceeded only by his interest in women. Allegedly. Ask Prince Charles and you'll discover he's a passionate statesman committed to bridging the gap between East and West, Muslim and Christian.