A major milestone in this dynastic journey came when His Highness the Aga Khan III, Sultan Mahomed Shah, made Europe his home in the early 20th century. His residence in Chantilly, France, symbolised a turning point — marking a shift from the Indian subcontinent to the heart of Europe. But this move, like earlier migrations of the Imamat — from Arabia to Persia, then to India — was part of a historical pattern of adaptation, always guided by spiritual purpose and the realities of the time.
Since then, the Noorani Family has gradually evolved into a truly globalised, multicultural, and multifaith lineage. All spouses in the current generation have come from outside the Ismaili community — a reflection not of distance from the faith, but of Farmans which include an ethic of openness, bridge-building, and a global worldview. The family today embodies diversity, compassion, and cross-cultural example & understanding.
However, there has also been a clear shift in the nature of interaction between the Noorani Family and the wider Jamat. In earlier centuries — particularly in the Middle East and India — members of the Imam’s family often lived among the community, attending Prayers, events and engaging directly with murids. In contrast, the present-day Noorani Family, for reasons that may include security, scale, and the demands of modern leadership, engages more selectively and ceremonially.
They attend special occasions, formal gatherings, and institutional milestones, but rarely interact with the broader Jamat in informal , attend prayers in Jamat Khanna or participatory ways.
This shift has also contributed to the social distance between the family and the community, especially among younger generations. Members of the Noorani Family are treated with immense reverence — often akin to royalty — and their elevated position, combined with limited day-to-day interaction with the Jamat, has shaped a context in which marriage within the community is unlikely. Their lives are conducted largely outside the communal spaces where bonds and relationships typically form. While many continue to serve alongside the Imam — such as Prince Aly Khan, Prince Amyn, Princess Zahra, and Prince Rahim — their service is through institutions and high-level engagements rather than community life as experienced by the average murid.
This evolution in presence, space, and structure is part of the broader transformation of the Imamat in the modern world. It is neither a rejection of tradition nor a purely symbolic shift, but a reflection of how the family — like the Jamat itself — has adapted to new contexts, responsibilities, and global realities.
Link to tweet and chart: https://x.com/chaturmahebub/status/1942 ... hqfO552USg