Editing Ismailism (section)

===Nizari===
{{Main|Nizari}}

The largest part of the Ismāʿīlī community, the Qasim-Shahi Nizari Ismāʿīlīs, today accept [[Aga Khan V|Prince Rahim Aga Khan V]] as their 50th Imām,<ref>{{cite web |title=The Ismaili: His Highness the Aga Khan |url=https://transition.ismaili/ |url-status=live |archive-url=https://web.archive.org/web/20250204225159/https://transition.ismaili/ |archive-date=4 February 2025 |access-date=5 February 2025 |website=The Ismaili}}</ref> who they claim is descended from Muḥammad through his daughter Fāṭimah az-Zahra and 'Ali, Muḥammad's cousin and son-in-law. The 46th Ismāʿīlī Imām, [[Aga Khan I|Aga Hassan ʻAlī Shah]], fled [[Iran]] in the 1840s after being blamed for a failed coup against the Shah of the [[Qajar dynasty]].<ref name="DaftaryShort1998p196">{{cite book |last=Daftary |first=Farhad |title=A Short History of the Ismailis |year=1998 |publisher=Edinburgh University Press |location=Edinburgh, UK |isbn=0-7486-0687-4 |pages=196–199}}</ref> Aga Hassan ʻAlī Shah settled in [[Mumbai]] in 1848.<ref name="DaftaryShort1998p196" />
<!-- references needed. Like its predecessors, the present constitution is founded on each Ismāʿīlī's spiritual allegiance to the Imām of the Time (''Imām az-Zamān''), which is separate from the secular allegiance that all Ismāʿīlīs owe as citizens to their national entities. The present Imām and his predecessor emphasized Ismāʿīlīs' allegiance to their country as a fundamental obligation. These obligations are to be discharged not by passive affirmation but through responsible engagement and active commitment to uphold national integrity and contribute to peaceful development.{{cn|date=May 2022}}

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 Ismāʿīlis settled in the industrialized world to contribute towards the progress of communities in the developing world through various development programmes. In recent years, Nizari Ismāʿīlīs, who have come to the US, Canada and Europe, many as refugees from Asia and Africa, have readily settled into the social, educational and economic fabric of urban and rural centres across the two continents. But there are small pockets of Nizaris living all over the world. As in the developing world, the Nizari Ismāʿīlī community's settlement in the industrial world has involved the establishment of community institutions characterized by an ethos of self-reliance, an emphasis on education, and a spirit of philanthropy. They have helped the poor and needy, using their affluence for the betterment of the world. -->

====Islamic marriage contract reforms by the Aga Khan III====
===== History =====
The Nizari Ismaili Imams (known as the Aga Khans since the 18th century<ref name="Asani">{{cite book |last1=Asani |first1=Ali |title=The Islamic Marriage Contract |date=2008 |publisher=Harvard Law School |location=Cambridge, MA |isbn=978-0-674-02821-0 |pages=285–295}}</ref> have used their power to institute reforms that affected personal lives of men and women in the community. Aga Khan III, the 48th Nizari Ismaili Imam,<ref name="TheIsmaili">{{cite web |title=His Highness the Aga Khan |url=https://the.ismaili/his-highness-aga-khan |website=the.Ismaili |language=en |date=25 October 2007}}</ref> was passionate in this movement. He came into his role at an early age, due to his father's early death, so his mother, Lady Ali Shah, played an influential role during his early years.<ref name="Asani" /> The influence of women during his rule continued in his later years with his wife Umm Habiba.<ref name="Asani" /> Imam Aga Khan III ruled from 1885 to 1957 and the 49th Imam, his grandson, Imam Aga Khan IV ruled from 1957 to 2025.<ref name="source" /> A majority of Aga Khan III's efforts sought to reform Ismaili marriage contract laws which have significantly impacted women within the Nizari Ismaili community.{{Citation needed|date=June 2019}}

===== Reforms (on marriage, divorce, segregation, and education) =====
The focus of Imam Aga Khan III's message was to promote the idea that women were free and independent. In a message to his followers in 1926, he proclaimed that:

''"I do not want Ismaili women dependent on anyone—their parents, husbands, or anyone except God...I have no doubt that the whole spirit and teaching of my ancestor the Holy Prophet encouraged the evolution of all legitimate freedom and legitimate equality before men and women".''<ref name="Asani" />

The Aga Khan also played a pivotal role in promoting women's participation in the affairs of the Ismaili community. He criticized practices such as veiling, gender segregation, and the acts of Pardah (masking oneself from the public) and zenana (restraint on women from leaving the home). In addition, the Ismaili community from various parts of the world worshipped jointly, often in multiple languages. This has led to a general absence of racial segregation. Women play are actively engaged in all aspects of ritual practice, reflecting the inclusive and egalitarian values espoused by the Imam.<ref>{{Cite book |last=Moir |first=Zawahir |date=2013-07-04 |title=Ismaili Hymns from South Asia |page=13 |doi=10.4324/9781315027746|isbn=978-1-315-02774-6 }}</ref>

Aga Khan III believed economic independence was key to achieving this equality and freedom. By becoming educated and earning their own livelihood, women would no longer be a burden on their parents or spouses. He proclaimed:

''"I am trying to guide our young women's lives into entirely new channels. I want to see them able to earn their livings in trades and professions, so that they are not economically dependent on marriage, nor a burden on their fathers and brother[s]''".<ref name="Moolji">{{cite book |last1=Khoja Moolji |first1=Sheila |title=Forging the Ideal Educated Girl: The Production of Desirable Subjects in Muslim South Asia |url=https://archive.org/details/dli.doa.019 |date=2018 |publisher=California: University of California Press |isbn=978-0-520-97053-3 |pages=[https://archive.org/details/dli.doa.019/page/n39 23]–59}}</ref>

In effect, marriage would no longer be imposed on women due to economic necessity. The Aga Khan III realized that education was at the forefront of this reform and encouraged parents who only had enough money to send one child to school to send their daughters.<ref name="Asani" /> And this advocacy for education was not limited to elementary literacy.<ref name="Moolji" /> To ensure girls had access to education, there was a minimum marriageable age instituted (for both boys and girls) and child marriage was banned.<ref name="Asani" /> Moreover, marriage against the will of the bride was outlawed as brides were to sign their marriage contracts according to their choice.<ref name="Asani" /> Other reforms in marriage laws included decisions on polygamy and divorce. In 1905, polygamy was permitted with the condition of the "maintenance of the first wife" and later that was changed to only be allowed for specific reasons.<ref name="Asani" /> In 1962, polygamy was outlawed within the Nizari Ismaili community.<ref name="Asani" /> Women were allowed to divorce their husbands and for a husband to divorce his wife, he was required to stand before a council which ultimately decided whether the divorce was granted or denied.<ref name="Asani" /> Additionally, Aga Khan III took efforts to eliminate and mitigate the stigma around divorces and divorced women.{{citation needed|date=May 2022}}

===== Barriers to realization of reforms =====
A discrepancy exists between the rights offered to women through these reforms and the actual realization of the practice of those rights. Cultural norms and views continue to guide many members of the community who criticize the reforms as being influenced from western values.<ref name="Asani" /> The Aga Khan responded to this critique by claiming that:

''"While the words of the Koran remain the same, every generation, every century, every period must have a new and different interpretation of the past, otherwise Islam will die and will not survive the competition of some healthy less rigid competitors".''<ref name="Asani" />
 
Additional barriers to practice of reforms include the fact that the councils implementing the forms are often majority male who may still adhere to patriarchal norms.<ref name="Asani" /> The laws of the countries in which Ismaili women reside also impact the implementation of reforms. Sharia law, common in most Sunni majority countries, is often in contrast to the Ismaili reforms and so residents of these countries must adhere to the country's rules and regulations. The situation of Ismaili women depends on factors including their government and its laws, economic ability, resource availability, and global conditions.<ref name="KassamZ">{{cite book |last1=Kassam |first1=Zayn |title=A Modern History of the Ismailis |date=2011 |publisher=I.B. Tauris & Co |location=New York|isbn=978-1-84511-717-7 |pages=247–264}}</ref>