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Under the most compelling circumstances and baffled with almost insurmountable difficult
situation, I am constrained to make an analysis about the essential factors for good leadership
in our Community which conspicuously and mandatory need to be the essence and spirit of
Ismailies’ good leadership.

Ipso-facto leadership has played a vital role in the affairs of men since the beginning of time.
Leadership has been traditionally viewed as the art of influencing and winning the support of
other human beings. We have become socialized and educated into a system that views
leadership within this narrowly defined concept. The accepted perspectives are that our Ismaili
leadership has become inadequate to respond to the modern demands, in the context of our
rapidly changing socio-economic, spiritual, cultural, social, traditional and even professional
values. As with all scientific and artistic endeavors, one should always begin with basics. We
strive for the required inspiration, capability and ultimately the effectiveness in our Jamati
leaders are thoroughly disappointed and disenchanted when we find none forthcoming from
the leaders around us. Motivation, spirit, mutual trust, pride, spiritual strength and faith in the
righteousness of the cause are the real force multipliers. They are basically the essence of
good leadership. While the mechanics of human motivation and the hierarchy of needs must
always be borne in mind, they have to be intervened with the need for disciplined and mission
oriented organizations for both pragmatic and moral reasons. While the leader needs to be
sensitive as possible to the legitimate needs and expectations of the led, the real objective
before the leader, at any level, is to get any mission which may be entrusted to him completed
efficiently instead of being themselves inflexible and unresponsive. Whatever the task or
whatever the objective the leader has always, been required to exhibit the highest ethical
standards to gain confidence, faith and respect of the Jamat. Here it will be pertinent to say
that “respect” itself is not such a thing that can be presented to anyone in a silver plate rather
prima facie this is a thing to be snatched. This aspect needs to be borne in mind by everyone in
general and our Ismaili leaders in particular.

The characteristics, values and expectations of the would-be leaders that also certainly include
Mukhis and Kamadias of Jamatkhanas as well as the led have undergone revolutionary
change in the past few decades. The traditional, historical and organizational elements of
leadership have also undergone similar change. There is now an added dimension in our
concept of leadership, encompassing the ability to deal with the changing socio-economic,
cultural, and spiritual together with environment in the Jamat as a whole. The new
dimensions require the broadening of the leaders’ intellectual horizons and scope of
leadership. The leaders must have a legitimate concern at every level and for every
contingency. The leadership must, therefore, be developed from a new concept and be
conditioned by our changed environments and relevant social, culture, spiritual and
economic considerations. The decreasing competence and capability of our progressively
unmotivated Ismaili leaders who are the product of our present day Jamat poses a need for
reassessment and is a cause of alarm. We, as the members of our Ismaili Jamat are societal
complex and getting more so all the time. We are going through a period of crises in our
religious beliefs concerning the future. Consequently, our Ismaili leadership roles require changing
and becoming more dynamic so that they can meet the demands of the times. Within the
prevailing environment, the art and skill of leadership must be viewed in a constantly changing

The authority to rule is based on the Constitution of Shia Imami Ismaili Muslims in Pakistan.
The mantle of leadership is bestowed upon one by those who are led. The fabric of good
leadership is woven from many threads such as spiritual righteousness, justice, impartiality, piety,
technical or professional competence, compelling presence, charismatic qualities, confidence of the
followers of Imam-e-Zaman, integrity, honour, bravery and many other qualities. There is a long list of
qualities required in a leader.

Every system must operate in accordance with the ideology of our Imam’s system, interacting
with other considerations within that prevailing system which is very much lacking now rather
it has mercilessly vanished. The degree and character of the interaction is determined by the
values embodied in the ideology. The pluralistic nature of our so-called Jamati leadership’s
characteristics allows no opportunity to the leader to totally isolate himself from the system.
Style of leadership should be appropriate to the instrumentality’s, that is: - the faith, the creed,
the way of life, the people and the prevalent context. All these and more qualities are of
course pre-requisites and must be held by the potential leader in abundance. It must also be
remembered that in any analysis the concept of leadership is an abstraction. If it is isolated
from the economic, religious or social context in which it is to be exercised and if it is ignorant
of the character of those to be led and the purposes for which they are to be led then the
leadership becomes inept, corrupt and self-serving. As is being practiced nowadays in
our Jamat – for us at the present good leadership is just a meaningless concept.

The prevalent concept and practice of leadership allows consciousness, awareness, rationality
and even ethics to be reduced to meaningless mechanics. One to which our Ismaili leaders simply
adjust. They no longer reason, they merely react and manipulate. Our most of the Ismaili leaders in
all spheres and all tiers of our life in the Jamat are preoccupied with selfish needs and the
immediate hedonistic satisfaction of emotions. The self-styled leaders satisfy the emotional
needs of the moment and call it good leadership. Whereas, in actual fact the leader in all
walks of our life, has become the individual with the right combination of charisma and
realism, enabling him to twist reality of leadership through unethical manipulations. The
atmosphere is an ethical vacuum in which emotion has replaced reason. There is complete
intellectual frustration and blockage causing an ideological abyss. It is obvious that good
leadership in its true essence cannot function in such a context. The leader is sometimes
considered in vacuum. We disregard the necessary interaction of the leader with the people
he leads. The actions of the leaders cannot be isolated from the led. The basic essence of
leadership is its purpose.

Almost all-economic, social and scientific achievement witnessed by mankind owes them to
honesty of purpose, which guided the commendable pursuit of the selfless pioneers of human
welfare and prosperity. The breakdown of the economy, unemployment and lack of hope and
direction has forced the younger generation especially the disillusioned educated youth to
focus in destructive and often criminal pursuits and activities. The general character of the
Jamat is of defiance and contempt to the self-styled rules, regulation and system governed by
our Ismaili leaders in our Jamat that are not in consonance with the Constitution of Shia Imami Ismaili
Muslims. They following the footsteps of our leaders and elite also refuse to walk on the
straight path and go astray leaving the Jamat in utter frustration that can bring revolution in the
future decades surely. We, as members of Jamat have developed an extremely high
acquisitive instinct. Even the vast majority of our Jamati members have become selfish,
opportunistic and greedy. Moral and religious values have lost their place in our Jamat as a

Our values and goals as a Jamat and our cultural heritage as the people of Jamat have
undergone drastic changes for the worst. The led are quickly picking up the anti-Jamati and
harmful tendencies of the leaders. The powerful and the elite, power drunk and privileged
refuse to discharge any of their responsibilities or observe and uphold the sanctity and
supremacy of Farmans, guidance, instructions, teachings of our Imam-e-Zaman Shah
Karim-Al-Hussaini and the Constitution of Shia Imami Ismaili Muslims in Pakistan which has
been framed and ordained by our Khudawind himself as a beacon light for our Jamati
institutions to function and operate accordingly for the prosperity of Jamat. On the contrary on
various occasions it has been observed that the promotion to the violation of the Constitution of
our Imam-e-Zaman Shah Karim-Al-Hussaini is on full swing at the hands of our Ismaili Leaders
which is certainly deplorable and a sordid state of affairs so much so if the Leaders are not
going to defend the Imam’s Constitution and are observed themselves promoting violations,
what to talk about the fate of Jamat and aims/objects of our Khudawind Shah Karim-Al-Hussaini Hazar

The entity of what we call leadership is not necessarily found in a single individual. It is to be
found in the society or the organization as a whole. In order to understand the requirements of
a leader, it is equally important to study the social, moral and spiritual requirements of the
followers also. Although leadership principles are universal, the style of leadership in any
Jamat must take into account the values and attitude of society. It is necessary to recognize
that it is inextricably bound to the social, psychological, spiritual, cultural and economic milieu
of the society from which it evolves. The fundamental issue before us is how the potential
effectiveness and spirit of the person can be harnessed in situations where purposes and roles
are complex, contradictory and even at times most ambiguous. We have within our rank
persons of equal quality, leadership ability and even genius that exists anywhere in the world
or indeed any time in history. The problem is not in the quality of leadership so much, as the
environment in which it must be exercised. Historically the leaders have been imbued with a
sense that the task they perform with the society involves a special calling on the part of those
who undertake it. The enigmatic phenomenon is that instead of standard of leadership
improving in our Jamat, it has visibly deteriorated in all shapes and at all levels. The tendency
and characteristics of any community are always easy to see because they are exhibited in the
conduct of its Jamati members. Individuals, which collectively form the Jamat, will only be
acting energetically if they are under influence of religion, morality and reason. This cannot
come about unless the people as a whole have been molded by guidance and inspired by
principles, integrity and practical wisdom. Needless to say, this cannot be so without a great
deal of effort on the part of the individuals themselves, by the exercise of constant effort,
self-discipline and self-control. No transition or institutional vitality has been permitted to enter
into the body of our Jamat. All liberal, tolerant, egalitarian or progressive thoughts are
suppressed, and not permitted to take root or flourish so that prevalent elitist model of our
dignified Ismaili Jamat and governance continues in which a small group of inept Jamati elite
continue to rule, dominate and flourish. The greed of the ruling elite has degenerated our
society into a visible manifestation of corrupt polity which perpetuates itself by large scale loot
of our Jamati funds, Karsazi amount and donations that lead to destruction of our institutions,
morals, culture, heritage and values. Without fundamental and revolutionary changes in the
nature of our Jamat’s culture, in correct selection of the leaders of our Jamat inclusive of
Mukhis and Kamadias and in the mode and style of leadership, enormously rusting the brains
of specially new generation of our Jamat creating breeding of element of disbelief and loss of
faith acceleratingly no improvement can be forthcoming. The stranglehold of our Jamat’s elite
who thrive on the vestiges of the colonial rulers legacy of absolute authority and power needs
to be broken. Bad leadership ensures the unchecked rise and rise in the fortunes and
opportunities of the extraordinarily inept, corrupt, greedy and useless set of Leaders who rule
the Jamat without possessing the capacity, credentials, character, integrity or creditability to
do so. They rule and retain control over the Jamat and its resources because of opportunities
provided by prevalent bad governance at all levels. They do so and thrive on basis of wealth,
power, connections and influence rather than on competence or moral authority.

Good leadership must be in conformity with the values of society. The problem is that of
finding the basic principles from which the effective leadership can evolve in a truly happy
society. To develop and accomplish a balance requires a great deal of thought, study,
education and training. This is beyond the confines of the existing system because leadership
is a subject that cannot be seriously assessed or revised without reference to its close
connection with the society. In our Jamat, every field of endeavor and every individual can
profit through the merit of superior leadership qualities. Qualities like judgement,
decisiveness, initiative, courage, mercy, faith, comprehension resourcefulness and the long list
of other qualities commonly described to explain good leadership are all necessary to be
possessed by a leader in the common context but if a leader is to posses the ability to rise
above the mundane and to see beyond the narrow interests of an immediate world he has to
possess the qualities in a far greater degree and also possess sound moral and our religious
values. No leaders are born. Men are born and leaders are made. It is his ability to lead
those around him and to share his vision, to share his commitments, cease to speak lies
and making lame excuses, fool the Jamati members the murids of Imam and to get each one of his
followers to actively participate in the Jamat-building endeavors that makes a good leader. Experience
has shown that much the most effective method of getting the Murids to do what our Khudawind want
them to do over a long period of time is to combine ideas of ideals with emotion. It is not emotion that
makes the fanatic so dangerous, but the fact that he has an idea behind which all his emotion is
mobilized. When ideas have emotion mobilized behind them, they acquire unusual stability
and persistence. Human beings interpose between stimuli and response and their ideas are
derived from social heritage and training. First of all efforts have to be made on the Jamati
level to harmonize the divergent wills of all members of the Jamat and this has to be done in
the interest of unity of Jamat. Man is only animal that can will to die, as well as will to live.
The Jamat is the utmost importance because only that can bring the requisite harmony, vitality
and unity so badly requires the proper harnessing of the will of the Ismaili Jamat. All three are
required not just one or two. Harmony without vitality is a unity in death. Here it is felt
extremely significant to magnanimously submit that Rome fell because it had unity but not
vitality. Greece fell because it had vitality but no unity and our Ismaili Empire and people
of our Jamat are at the verge of felling down because they have lost all three. We in our
Jamat are in a complete limbo, looking around for all three. A leader that also include Mukhi
and Kamadia must have the ability to understand not only politics but also the people –
their motives, problems, dreams, aspirations, their strength and their weaknesses. He has to
have the strength never to compromise with truth. He must be imbued with the Great Spirit,
vitality and enthusiasm. There it is no room for a reluctant or halfway leaders. It is the
responsibility of the leaders, at all levels, to cherish and nourish our spiritual and human
resources so that they become the greatest contributing factor in our search for entity, security,
strength, development and economic well-being.

No doubt that presently our Ismaili leaders are leading in a sense that they have managed the
acquisition and utilization of the skills and experience of poor level governance. Our Ismaili leaders
can to an extent, develop the attributes of leadership with schooling, training and use but they
cannot harness the masses motivation, their productivity and their ambitions. It is unfortunate
that corruption has become our mode and we have begun to pursue our ownself interests.
Until our environment changes into one of progression based on proven performance and
estimated potential and attributes needed by our Jamat only then will our concept of “end
justifies the means” be discarded. Integrity always breeds integrity. The time will come when
all aspiring leaders will begin to give sufficient attention to the development of ethos of duty,
dedication, honour, integrity, honesty, competency, morals and physical courage along with
our Ismaili tenants and ideals as taught and guided to our Ismaili Jamat by our Imam-e-Zaman
Shah Karim-Al-Hussaini. When we reach that stage then we will be able to meet the demands
and challenges in our lives, climb the mountain peaks of our destiny and reach our destined
place in the comity of our community. This can be done if we attain standards of inexhaustible
originality and by a deep study into our possibilities, evaluating the facts of reality and then
choosing our goals and planning to guide our actions accordingly. The course of the
community’s progress cannot be expected to be a straight line, nor can it be expected to be
automatic. It has to be a torturous struggle, with long detours and relapses into the stagnant
night of the irrational. A community or a Jamat can only move forward by the grace of the
human bridges that are able to grasp and transmit across years, the dreams, aspirations and
achievements that a community has to reach. In order to live, we must act. In order to be in a
position to act, we must make choices and in order to be able to make these choices, we must
have good Ismaili leaders to correctly and honestly guide us. To do this we must have a clear sense
of life and our purpose of life because the integrated sum of community’s basic value is its
sense of life. All we need from our Ismaili leadership is the proper example, direction, purpose and
growth so that we as a community become proud of who and what we really are and what our
achievements and goal can really be strictly in accordance with the directives, teachings,
guidance, rules and regulations framed and ordained by our Khudawind (Imam His Highness Prince
Karim Aga Khan).

D-25, Salimahabad (Main)
Block-14, Federal 'B' Area,
Karachi-75950 (Pakistan)
Phone: 021-6323849
Mobile: 0300-9255656
E-Mail: savssv@sat.net.pk

Shaukat Ali Valliani <savssv@sat.net.pk>
Karachi, Sindh Pakistan - Friday, August 01, 2003 at 20:27:44 (EDT)


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The decisive question is: how will the spirit of life come to rule in each person, in each moment, in each body, and throughout the whole planet earth? And how will mammon, the world spirit of covetousness and injustice, be conquered and eliminated?

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--------------------------------------, -------- --------------------------------- - Tuesday, January 02, 2001 at 11:42:03 (EST)


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