ICAB Rules and Regulations

[Admin]

Dubai, UAE - 13 December 2003

ICAB Rules and Regulations

http://ismaili.net/source/legal-documen ... ations.pdf

[mahebubchatur]

Link to the NCAB procedure rules and polices which are also applicable to ICAB. Appeals from NCAB are to ICAB http://www.ismaili.net/html/modules.php ... pic&t=8633

[mahebubchatur]

ICAB Board 2020

Chair
Zulie Sachedina (Based in Vancouver)

Members
M Ali Ibrahim Lakhani
Rahim Moloo
Shaiful Kassam
Shamira Deebah
Alnashir Visram
Rosmin Ajani
Badruddin Vellani
Amid Tashrifbekov

Despite requests their contact details, address of the ICAB secretariat and or of the administrative staff is not given.

This is a Leadership culture of exclusion and secrecy. That is against best practice inclusive Leadership our constitution and pluralism. What Imam says about transparency and leadership best practices
 http://ismaili.net/source/chatur-best-practice.pdf

Zulie Sachedina has been a member of the Ismaili Muslim community’s International Conciliation and Arbitration Board since 2009 and chairwoman since December 2015.

The nine-member board hears appeals from the arbitral decisions of national Ismaili boards. She has heard 20 family-law appeals and two commercial appeals to date. “It’s a principle of the Ismaili faith that you don’t allow conflict to fester,” she says. “You resolve conflict in order to build a harmonious community.” 
https://www.canadianlawyermag.com/news/ ... ior/270074

[mahebubchatur]

Letter to Leadership

Can NCAB/ICAB/DJI please clarify the above, with Farmans, and let us have all the constitutional rules since 1986 to date. (Hazar Imam has said these must be given freely to all Ismailis & read with Farmans (constitution) - http://ismaili.net/timeline/2018/101-proofs-chatur.pdf

What is also surprising is that the dates of Canadian rules coincided with filing of the lawsuit against Nagib and Alnaz in 2010 - (Read what Hazar Imam said in 2010) http://ismaili.net/source/legal-documen ... hatur8.pdf

Link of CABS constitutional rules and policies

http://www.ismaili.net/html/modules.php ... 5796#65796

Link to CAB legitimacy questioned in Kenya

http://www.ismaili.net/html/modules.php ... pic&t=9039

[Admin]

Rules from ICAB UK in 2015 about Mediation and Conciliation proceedings.


Download from this link:

http://ismaili.net/timeline/2015/icab-rules-oct2015.pdf

[Admin]

ICAB 2019 Uk forms for submissions for mediation

Link here below:

http://ismaili.net/timeline/2019/uk-201 ... ation.docx

[mahebubchatur]

The National Conciliation & Arbitration Boards are in the following countries. The collective websites are now on TheIsmaili at
https://the.ismaili/cab/about-conciliat ... tion-board

The following is the Countries - There are in each country regional CAB’s too.
The email contact details are given. The name’s of the National or regional Board members are not given. The full Ismaili constitution or the ICAB or CAB constitutional rules and regulations are not on the website.. I have requested these.

North America
Canada
United States of America

Europe
France
Portugal
United Kingdom

Africa
Democratic Republic of Congo
Kenya
Madagascar
Mozambique
Tanzania
Uganda

Asia
Afghanistan
India
Iran
Pakistan
Syria
Tajikistan
United Arab Emirates

Australia
Australia and New Zealand

[mahebubchatur]

Letter to ICAB, IIS, EPB, LIF, and Members of the Noorani Family

Dear ICAB, IIS, EPB, LIF, and Members of the Noorani Family,

Executive Summary

This letter respectfully raises concerns and questions regarding the newly published Guidelines for Ethical Wealth Transfer and Inheritance Planning, issued by ICAB in collaboration with IIS. While the intentions of the Guidelines are noble, there are important contradictions, institutional concerns, and unresolved matters:
• Farman Transparency: The Guidelines state they were issued “at the direction of Mawlana Hazar Imam,” yet the full Farman or directive has not been shared with the Jamat.
• Institutional Mandate: ICAB’s mandate is conciliation and arbitration, not economic or ethical guidance. Why was ICAB tasked with this instead of EPB or IIS?
• Withholding of Farmans & Constitution: ICAB, IIS, and LIF continue to withhold Farmans and the Ismaili Constitution from the Jamat, despite repeated requests.
• Contradictions & Inconsistencies: The Guidelines cite a 1998 speech but not more recent Farmans, including those of 2025. They affirm gender equality but do not address conflict with national legal frameworks.
• Accountability & Appeals: ICAB state they will not act on complaints against themselves or long-standing leaders. Will murids be free to seek independent legal recourse?
• Transparency & Consultation: No process has been shared for murids to give feedback before the Guidelines are finalized and submitted to the Imam.

Clarity on these issues is essential for murids to follow Imam’s guidance with confidence.

⸻

Full Letter

Ya Ali Madad.

I write with respect and with a sincere wish for clarity regarding the recently published Guidelines for Ethical Wealth Transfer and Inheritance Planning issued by the International Conciliation and Arbitration Board (ICAB) in collaboration with the Institute of Ismaili Studies (IIS).

The Guidelines emphasize fairness, equity, and ethical responsibility in inheritance planning. They remind murids that wealth carries a social and ethical value, and they cite Mawlana Hazar Imam’s Irshad Mubarak in Shugnan, Tajikistan on September 25, 1998:

“Wealth and power are not objectives in themselves, but are to be used in the service of others.”

The intention of these Guidelines is noble, but several important questions arise which merit clarification for the Jamat:

⸻

1. Farman and Direction
• The Guidelines state that they were prepared “at the direction of Mawlana Hazar Imam.” Could ICAB, IIS, or EPB please provide the Jamat with the full text of this Farman or directive, so that murids may understand the precise guidance of the Imam?
• Why do the Guidelines cite a 1998 speech, but not more recent guidance, including the most recent Farmans of 2025?

⸻

2. Institutional Mandate
• Why was ICAB, whose core mandate is conciliation and arbitration, tasked as claimed by Hazar Imam with producing wealth transfer and inheritance guidelines?
• Why was this not the responsibility of the Economic Planning Board (EPB), whose remit includes financial and economic matters, or the Institute of Ismaili Studies (IIS), which provides ethical and educational guidance?
• If there is a new institutional division of responsibility, could this please be clarified for the Jamat and accompanied by the relevant Farman?

⸻

3. Ethical and Legal Consistency
• The Guidelines affirm that “males and females are to be treated equally” in inheritance planning. This is deeply aligned with the Imam’s vision. Could you clarify how these Guidelines will be reconciled with differing national legal frameworks that do not uphold gender equality?
• The Guidelines encourage resolution of disputes through ICAB.

Will murids who disagree with certain provisions or interpretations be free to seek independent legal recourse, or will referral to ICAB be mandatory?
• ICAB have stated they will not act in complaints against themselves or other leaders in position for many decades. How will accountability be ensured in such cases?

ICAB are still witholding and not providing all the ICAB constitutional rules and regulations & Farmans of ICAB and NCAB - as a Part of the full Ismaili Constitution which they also withhold from the Jamat

⸻

4. Transparency and Accessibility
• Given the weight of these Guidelines, could they be accompanied by explanatory notes from IIS or EPB, to help murids understand both the ethical and practical implications?
• Are there opportunities for murids to provide feedback on these Guidelines before they are reviewed by ICAB in its next term of office and before they are submitted to Hazar Imam for guidance - Farmans

⸻

5. Still Withholding of Farmans and the Ismaili Constitution
I must also respectfully remind ICAB, IIS, and LIF that murids have repeatedly requested access to Farmans and to the Ismaili Constitution, which remain withheld. Without access to the Imam’s guidance and our own Constitution, murids are left unable to fully understand or implement new directives such as these Guidelines. This practice of withholding contradicts the very principles of fairness, equity, and transparency that Hazar Imam has asked in Farmans

⸻

Conclusion
Respectfully, these clarifications are essential for all murids to understand the Imam’s Farmans & direction, to engage with these Guidelines fully, and to apply them in ways that are both aligned to Farmans which include ethics and pluralism

I trust that ICAB, IIS, EPB, LIF, and the Noorani Family will provide the Jamat with clarity on these matters, so that murids everywhere can approach inheritance and wealth transfer with confidence that their actions are fully aligned with Mawlana Hazar Imam’s Farmans - not selective claims or views of the Leaders in control

If any of the above is incorrect please clarify and share all the related information the full constitution and Farmans

With prayers for unity, clarity, and guidance,

https://the.ismaili/us/en/news/guidelin ... planning-2

Ya Ali Madad,
M Chatur

Reference: Guidelines for Ethical Wealth Transfer and Inheritance Planning (PDF)


https://the.ismaili/us/en/news/guidelin ... planning-2

[mahebubchatur]

The Board members of ICAB 2025


Chairperson
Alijah Rahim Moloo

Members

Alijah Saheba Rozmin Ajani

Rai Saheba Shahira Deebeh

Huzur Mukhi Arif Jamal

Huzur Mukhiani Zara Jamal

Huzur Mukhi Umed Kalandarav

Huzur Mukhiani Sabrina Karmali

Rai Munir Merchant

Rai Badruddin Vellani

[mahebubchatur]

The Board members of ICAB 2025


Chairperson
Alijah Rahim Moloo

Members

Alijah Saheba Rozmin Ajani

Rai Saheba Shahira Deebeh

Huzur Mukhi Arif Jamal

Huzur Mukhiani Zara Jamal

Huzur Mukhi Umed Kalandarav

Huzur Mukhiani Sabrina Karmali

Rai Munir Merchant

Rai Badruddin Vellani

Reminder to ICAB

A response or an acknowledgement has not been received so far to the following Letter dated 5 Sept 2025

Link
viewtopic.php?p=74227#p74227

[mahebubchatur]

Rahim Moloo | Chairman – Aga Khan International Conciliation and Arbitration Board (ICAB)

Conference 2025

Peace through Mediation in the Ismaili Muslim Community

This brief presentation will provide background on the global Conciliation and Arbitration Board system that resolves disputes among the Ismaili Muslim community, primarily through mediation. It will explain the reason why mediation is our preferred mechanism to resolve disputes (especially in family disputes) and how the way in which we resolve disputes reflects the broader ethical principles we hope to live by.

Rahim Moloo
Rahim Moloo has been recognized by Who’s Who Legal as “one of the most skilled advocates of his generation” and a “Global Elite Thought Leader”. Earlier this year, he was awarded the Swiss Arbitration Association’s global prize for advocacy, awarded once every two years to one international arbitration globally in recognition of “their exceptional talents in advocacy.” He has twice been named an “MVP” in international arbitration by Law360 (most recently in 2024), is ranked as a “Leading Lawyer” in International Arbitration by U.S. Legal 500, and is ranked as a “Litigation Star” by Benchmark Litigation.


Rahim Moloo is a Chambers Band 1 ranked partner in the New York office of Gibson, Dunn & Crutcher. He is co-chair of the firm’s International Arbitration Group, which won “International Arbitration Group of the Year” from Law360 twice in the last four years, and is ranked by Chambers as among “the Elite” in the USA. Rahim’s practice focuses on assisting clients to resolve their most complex disputes, and he regularly appears as lead counsel before tribunals and courts around the world.

He has been recognized by Who’s Who Legal as “one of the most skilled advocates of his generation” and a “Global Elite Thought Leader”. Earlier this year, he was awarded the Swiss Arbitration Association’s global prize for advocacy, awarded once every two years to one international arbitration globally in recognition of “their exceptional talents in advocacy." He has twice been named an “MVP” in international arbitration by Law360 (most recently in 2024), is ranked as a “Leading Lawyer” in International Arbitration by U.S. Legal 500, and is ranked as a "Litigation Star" by Benchmark Litigation.

According to Chambers Global, Rahim’s “strong advocacy and strategy skills stand out. He has the perfect demeanor for international disputes—he’s a natural diplomat.” In the 2023 edition, Chambers Global notes that Rahim has “excellent judgment”, is “a terrific lawyer who is really polished”, is “a great advocate” and “very intelligent”, and he is “attentive to details and nuances.” Chambers USA notes that Rahim is “fantastic and a great legal mind”, an “accomplished and brilliant lawyer who is able to sift through a myriad of issues to focus on the salient one”, and able to “navigate complex problems with ease”. His “people skills are exceptional” and he is “able to relate to experienced lawyers but also nonlawyers with ease and grace.”

Rahim’s experience spans a number of industries, including energy, mining, pharmaceuticals, telecommunications, maritime, financial services, infrastructure, construction, consumer products and entertainment. Many of the disputes on which Rahim advises involve claims brought in multiple jurisdictions where important strategic choices must be made about which forum will provide the best result with respect to different aspects of the dispute. And legal solutions often need to be considered in light of other avenues available, such as media campaigns and negotiations between business teams, to reach a favorable result. Rahim has experience in navigating these various options. His prior experience as General Counsel of a multinational organization in Central Asia helps him to see things from the perspective of management and in-house lawyers operating in difficult political and legal environments. Indeed, Rahim has advised on many disputes where a favorable result was achieved without having to commence formal dispute resolution, such as arbitration.

Concurrently, Rahim is a member of the adjunct faculty at Columbia Law School, where he teaches a course on International Arbitration. He has lectured at several other leading law schools and conferences around the world, and published several articles on international arbitration and litigation, international investment law, and public international law, many of which have been cited in international arbitration decisions, courts around the world and leading treatises. He recently co-authored a book on Procedural Law in International Investment Arbitration, published by Oxford University Press. The book has been dubbed by the Secretary General of ICSID as being a “go-to guide” for Investor-State Dispute Settlement.

Rahim serves on the Board of the International Center for Transitional Justice. He previously served on the Alumni UBC Board, as Vice-Chair of the IBA Arbitration Committee and on the Executive Council of the American Society of International Law (ASIL). He has also co-chaired ASIL’s Annual Conference.

Rahim has degrees from NYU School of Law, Queen’s University, and the University of British Columbia (UBC). In addition, he held fellowships at the Lauterpacht Center for International Law at the University of Cambridge and Columbia University. He was named NYU’s All-University Valedictorian for Professional and Graduate students and has received UBC’s Outstanding Young Alumnus Award. He is a former World Public Speaking Champion and National Debating Champion.

More at
https://x.com/chaturmahebub/status/1968 ... hqfO552USg

[mahebubchatur]

Subject: video Testimony on Facebook with evidence & names of Mr. Nizar Daredia — urgent request for response, transparency, and restoration of community resources

Ya Ali Madad

Dear All (including ICAB IIS leaders, Leaders’ International Forum, the Jamat, community leaders, and the Noorani family),

I write to share a clear and urgent evidence - testimony from Mr. Nizar Daredia regarding long standing leaders conduct and community resource control - in India

Mr. Daredia’s evidence is a further glaring example — another blatant reminder — of how leaders and trustees are exercising power over community assets and Jamat - community .

It is also a reminder of why the Jamat must urgently demand transparency, the sharing of the Constitution and Farmans, and fair treatment of murids — exactly as Hazar Imam has repeatedly directed in Farmans.

Below I set out the facts and testimony — evidence — in a chronological, logical order so the community and leadership can clearly understand what has been said, and act. The video is in Hindi language

⸻

1. Who is speaking

• Mr. Nizar Daredia (spelled NIZAR DAREDIA) speaks directly to trustees, local leaders, and the wider community.
• His testimony concerns the governance of what he refers to as the Munirabad Trust – Aga Khan Bagh – Varsova, Mumbai (a cooperative trust connected with the Aga Khan community), and other community prayer halls (jamatkhanas such as Dholka and Coventry UK).

⸻

2. The core culture & pattern described by Mr. Daredia

• Property and land values in community cooperative projects have increased dramatically.
• According to Mr. Daredia, this has created greater incentives for trustees and local leaders to marginalise, control, and extract benefitfrom those resources — at the expense of ordinary murids and the Jamat, who should have been included, enabled, and empowered as per Farmans.
• People who act as proxies for leadership (doing the leaders’ bidding) are later excluded and marginalised by the same leadership when they are no longer useful.
• Conversely, those who refuse to act as proxies risk intimidation, false police complaints, and even imprisonment. Mr. Daredia recounts his own seven-year struggle to clear his name of fabricated criminal allegations.

⸻

3. Specific community instances referenced

• Munirabad Trust (Mumbai) – Aga Khan Bagh Varsova Jamat 250: described as a cooperative set up for the community but now, according to Mr. Daredia, being tightly controlled by trustees and their named proxies in ways that exclude and marginalise the Jamat — blatantly not enabling them.
• Closure of jamakhanas / prayer halls: Mr. Daredia cites the recent closing of the jamakha at Varsova as a present example of exclusionary practice.
• Dholka (India): referenced as an earlier example where the jamat experienced closure and unresolved exclusion issues.
• Coventry (United Kingdom): another prayer hall closed without Farmans or due process; funds and constitutional material remain withheld.
• Mr. Daredia also draws parallels with past legal disputes, including the copyright/civil lawsuit in Canada — implicating the same group of leaders in repeat patterns of behaviour.

⸻

4. What Mr. Daredia requests / offers
• He names specific individuals in his testimony and invites leaders to call and speak with him directly (to date, no such call has been received).
• He invites leaders to investigate, restore resources, fairness, and transparency — all consistent with Farmans.
• He urges that the Constitution and Mawlana Hazar Imam’s Farmans be followed and shared with the entire Jamat — documents that are still being withheld.

⸻

5. Why this matters now
• The pattern described undermines Farmans and trust, excludes murids from meaningful participation, and adds to the misuse of community assets that were intended for the Jamat’s benefit in the Constitution and Farmans.
• The Jamat deserves clear, documented answers and the full opportunity to review the Constitution and Farmans that govern our institutions and our communities.

⸻

6. What I (and Mr. Daredia) ask of leaders and the Noorani family

Please treat this as an urgent request for:
a) An official acknowledgement of Mr. Daredia’s video testimony;
b) Sharing of the relevant constitutional documents and Farmans that govern the trusts and jamatkhanas referenced;
c) A transparent, independent review into the recent closures (Varsova, Dholka, Coventry & all others), and any decisions by leaders to withhold funds or constitutional material;
d) Immediate steps to reopen and restore access to community prayer spaces pending review — or a clear explanation to the Jamat, with dates and the legal/constitutional basis & Farmans for any closures.

⸻

7. Evidence and link to testimony
• Please watch Mr. Daredia’s testimony here:
https://www.facebook.com/share/v/1CFxok ... tid=wwXIfr
• I ask leaders and trustees to review the video carefully and respond publicly with the factual record, and with steps to remedy any wrongs described.

Closing / next steps

This message is a call for transparency, fairness, and accountability. The Jamat’s faith and trust in our institutions depend on leaders acting openly and in accordance with the Constitution and Farmans.

I respectfully invite the Noorani family and the leadership to respond, to call Mr. Daredia as he requests, and to publish the governing documentswith a clear timeline for review and remediation.

Thank you for your attention to this urgent matter.

https://www.facebook.com/share/v/1CFxok ... tid=wwXIfr

With respect,
M Chatur


viewtopic.php?p=74442#p74442

[mahebubchatur]

The following is being shared for awareness and reference. While the details, including addresses and emails, are reported as provided by ICAB and The Ismaili, readers may wish to consider them carefully. This is shared for transparency and to allow the community and all to be informed.

⸻

ICAB Leadership and Contact Information:
• Chair: Rahim Moloo
• Executive Director: Shan Momin (based in the USA)

Email Addresses:
• shan.momin@akdn.org
• icabtraining@gmail.com

Website:
• http://the.ismaili/CAB

ICAB Address:

His Highness Prince Aga Khan Shia Imami Ismaili International Conciliation and Arbitration Board
685 Dekalb Industrial Way
Decatur, Georgia 30033
United States
Phone: 817-975-0609
Email: icabtraining@gmail.com
Website: http://the.ismaili/CAB

Formed 1986 - Ismaili Constitution is witheld

⸻

News Reported by The Ismaili
(Quoted):

The Ismaili International Conciliation and Arbitration Board (ICAB) is pleased to announce that, after a thorough review, its mediation training programme has been recognised as a “Certified Mediator Training Program” by the International Mediation Institute (IMI).

The IMI is the only organisation that establishes global professional standards for mediators—it is considered the gold standard for mediation accreditation. This recognition means that CAB’s 40-hour mediation training programme meets the independent international standards established by the IMI. Every CAB member must undertake this training upon their appointment.

“When we revamped our training programme 13 years ago, our goal was to develop a best-in-class training programme to ensure that we could offer the Jamat the highest quality of dispute resolution services,” said Rahim Moloo, Chair of ICAB.

“The IMI’s accreditation of our training programme confirms that we have achieved this standard. And the Jamat should feel confident that, when they come to CAB, our members are well-equipped to help them resolve their disputes in a non-adversarial manner, consistent with the ethics of our faith.”

ICAB delivers a mediation training course to CAB mediators around the world through its global faculty of volunteer certified mediation trainers. In many countries, CAB mediators supplement this training with additional local training in civil, commercial, and family mediation. High-quality training is vital to the effectiveness of CAB’s services to the Jamat, and this accreditation underscores CAB’s ongoing commitment to excellence in mediation. Over the past 13 years, more than 2,500 CAB mediators have been trained globally in 11 different languages.

CAB’s main objective is to assist individuals with resolving their disputes in an effective and confidential manner within the ethics of Islam. Almost all of the cases are resolved through a voluntary and confidential process of mediation—a process where a CAB mediator assists and guides parties to achieve a mutually acceptable settlement. As impartial and neutral third parties, CAB mediators seek to ensure that differences between parties are resolved through tolerance, understanding, compassion, dialogue, forgiveness, and generosity.

⸻

Links / References:
• More information about CAB and its services: the.ismaili/CAB
• Email: icabtraining@gmail.com
• News: ICAB awarded global accreditation
• IMI CMTP Certificate (PDF): Download
• IMI Program page: https://imimediation.org/program/his-hi ... ion-board/

[mahebubchatur]

Dear All, including LIF IIS ICAB & Noorani family

I am sharing this to highlight a recent example of Mawlana Hazar Imam’s interaction with members of the Jamat, which illustrates both his accessibility and the inclusive spirit that should guide all Didar and other visits.

During the Chicago Marathon, held on his birthday, Hazar Imam personally proactively interacted with members of the community. In the attached video clip, he is seen speaking directly to individuals, asking how they are, whether they are married, and whether they traveled from nearby or farther afield. He warmly acknowledges their participation, congratulates them, and expresses gratitude for their support.

There is no visible security or obstruction, and the interactions occur naturally, respectfully, and joyfully.

Key Observations and Implications:

1. Accessibility and Inclusion
• There was no need for security barriers, and no Jamat members were prevented from seeing or speaking with Hazar Imam.
• This demonstrates that even in public events, Mawlana Hazar Imam is fully accessible and welcomes direct engagement.
2. Highest Form of Worship and Blessing
• Being able to see, speak to, and interact with Hazar Imam is the highest form of worship, prayer, and enlightenment in the Ismaili tradition.
• Every individual who had this opportunity at the marathon is blessed, and their participation should be recognized as spiritually significant.
3. Implications for Upcoming Didars
• During the upcoming Didar visits in the United States on 5th and 10th November, there should be no obstruction preventing members of the Jamat from seeing or speaking with Hazar Imam.
• Any members waiting outside or standing apart should be welcomed and included, ensuring that all Jamati members benefit from the spiritual Didar.
4. Consistency in Messaging
• Media reports and statements from Ismaili publications confirm that Hazar Imam was delighted to see Jamati participation, expressing gratitude and appreciation.
• Therefore, any internal practices or policies that exclude members from participating or interacting contradict both his expressed wishes and the inclusive example set during public events like the Chicago Marathon.

In summary, the Chicago Marathon provides a clear model: Mawlana Hazar Imam encourages participation, inclusion, and direct interaction without obstruction. The same principles should be applied consistently to all Didar visits, ensuring that every member of the Jamat can receive the blessing, guidance, and inspiration that comes from seeing and speaking with Hazar Imam.

[mahebubchatur]

Ismaili Conciliation & Arbitration — A Brief Chronology

Conciliation and arbitration have existed within the Ismaili tradition and Farmans long before the first contemporary constitution in 1905.

1905 — The first modern Rules & Regulations (local constitutions) were ordained by Imam Sultan Mahomed Shah, Aga Khan III in Zanzibar / East Africa. Similar constitutions for India and other regions followed and were periodically revised. These defined local governance, community institutions, and dispute-resolution customs.

Early 1900s – mid 20th century — Local and national constitutions were revised and republished several times (examples: 1910, 1922, 1954) across different regions, maintaining conciliation and arbitration within community structures.

1986 (13 Dec) — Mawlana Hazar Imam ordained the Global Constitution of the Shia Imami Ismaili Muslims, replacing all national constitutions.
Articles 12–15 and their schedules established the International Conciliation & Arbitration Board (ICAB), National CABs (NCABs), and Regional CABs (RCABs) — defining their jurisdiction, authority, and appeal process over matrimonial, family, and commercial matters. The CAB system thus became a formal part of the Ismaili constitutional and institutional framework.

Post-1986 — A global CAB network was developed across jurisdictions with National, Regional, and International Boards. Manuals, rules, and training materials were introduced, and CABs began public communications through websites and reports.

2020–2025 — The CAB network remains active worldwide, with new training programmes, capacity-building initiatives, and “10 Years Later” reports showing continued development of professional standards.

The Ismaili Constitution was amended on 11 February 2025, with clear Farman from Mawlana Hazar Imam that it be made available to all members of the Jamat.

Despite these directions, the leaders responsible have not yet provided it to the Jamat nor given any explanation or timeframe for its release, despite reminders from Hazar Imam and requests from the community.

[mahebubchatur]

Ismaili Conciliation & Arbitration — A Brief Chronology

Conciliation and arbitration have existed within the Ismaili tradition and Farmans long before the first contemporary constitution in 1905.

1905 — The first modern Rules & Regulations (local constitutions) were ordained by Imam Sultan Mahomed Shah, Aga Khan III in Zanzibar / East Africa. Similar constitutions for India and other regions followed and were periodically revised. These defined local governance, community institutions, and dispute-resolution customs.

Early 1900s – mid 20th century — Local and national constitutions were revised and republished several times (examples: 1910, 1922, 1954) across different regions, maintaining conciliation and arbitration within community structures.

1986 (13 Dec) — Mawlana Hazar Imam ordained the Global Constitution of the Shia Imami Ismaili Muslims, replacing all national constitutions.
Articles 12–15 and their schedules established the International Conciliation & Arbitration Board (ICAB), National CABs (NCABs), and Regional CABs (RCABs) — defining their jurisdiction, authority, and appeal process over matrimonial, family, and commercial matters. The CAB system thus became a formal part of the Ismaili constitutional and institutional framework.

Post-1986 — A global CAB network was developed across jurisdictions with National, Regional, and International Boards. Manuals, rules, and training materials were introduced, and CABs began public communications through websites and reports.

2020–2025 — The CAB network remains active worldwide, with new training programmes, capacity-building initiatives, and “10 Years Later” reports showing continued development of professional standards.

The Ismaili Constitution was amended on 11 February 2025, with clear Farman from Mawlana Hazar Imam that it be made available to all members of the Jamat.

Despite these directions, the leaders responsible have not yet provided it to the Jamat nor given any explanation or timeframe for its release, despite reminders from Hazar Imam and requests from the community.

Conciliation dispute resolution arbitration has existed at the time of Imam Ali before then and since

Link to read more

https://x.com/chaturmahebub/status/1978 ... hqfO552USg

[mahebubchatur]

Letter sent - no responses so far

To:
The Board & Executives
International Conciliation and Arbitration Board (ICAB)

and

The Board & Executives
National Conciliation and Arbitration Board (NCAB) (c/o United Kingdom)

LIF - Members Board and Executives
⸻

Re: Request for Information — Constitution and all Rules, policies & Regulations

Dear Sirs/Madams,

⸻

1. Introduction

1.1 I refer to recent reports, public statements, marketing, and promotions concerning the International and National Conciliation and Arbitration Boards (ICAB and NCAB), published by The Ismaili and circulated through community and social media platforms.

1.2 I formally request disclosure of information and documents relating to constitutional, procedural, and regulatory matters — both arising from these recent developments and from earlier determinations made by ICAB and NCAB between approximately 2010 and 2015.

⸻

2. Recent Accreditation and Public Representations

2.1 It is reported that ICAB has recently received accreditation from the International Mediation Institute (IMI), thereby obtaining global recognition as a mediating body.

2.2 In connection with that accreditation and related submissions, ICAB reportedly represented that mediation services are currently being provided in person to members of the Ismaili community in around twenty jurisdictions.

2.3 These representations have been publicly promoted through community publications, social media (including Facebook and X/Twitter), and other online forums.

2.4 While ICAB and NCAB have received global recognition as mediators, it is important to note that, in practice, these Boards have for many years primarily functioned as Ismaili conciliation and mediation bodies rather than as adjudicative and arbitral bodies in accordance with the Ismaili Constitution.

⸻

3. Constitutional Mandate and Scope of Duties

3.1 Under the Ismaili Constitution, the Conciliation and Arbitration Boards are expressly mandated to hear and determine disputes between members of the Jamat — including complaints and disciplinary matters — impartially and in accordance with due process and the Imam’s Farmans, which form an integral part of the Constitution.

Role of ICAB and NCAB (per Constitution & Farmans ):

“To act as an arbitration and judicial body, and accordingly to hear and adjudicate upon disciplinary action to be taken under this Constitution and any Rules and Regulations.”

“Action against any Ismaili… by any Ismaili.”

3.2 This mandate extends to all members of the community — irrespective of rank, position, or office — and encompasses matters involving accountability, discipline, and ethical obligations of those representing the Jamat in their constitutional capacities.

3.3 The constitutional purpose of these entities is to ensure fairness, equality, and justice for all members, consistent with the Imam’s guidance and the letter & spirit of the Ismaili Constitution. Farmans, - which are integral to constitution & its interpretation, - remain withheld by you despite explicit directives from Mawlana Hazar Imam that they be provided to every Ismaili.

⸻

4. Prior Determinations and Jurisdictional matters

4.1 Since approximately 2010, ICAB and NCAB have declined to entertain complaints or disciplinary applications against appointed community leaders serving under the Constitution, including those associated with ICAB, NCAB, and Leaders’ International Forum (LIF).

4.2 This position was notably articulated during the Aga Khan Copyright Case(2010–2015), when both Boards stated that they could not accept or adjudicate complaints against leaders on the following grounds:
 (a) That such complaints were outside their jurisdiction, being under the direct authority of His Highness the Aga Khan; and
 (b) That leaders were deemed to be working directly for His Highness, rather than under the Constitution on behalf of the Jamat.

4.3 ICAB and NCAB did not provide any evidence or Farmans to substantiate the basis for their conclusions determination & order - judgement they issued eg in respect of Shafik Sachedina Mohammed Keshavjee and Azim Lakhani

4.4 Such determinations (orders) appear inconsistent with both the letter and spirit of the Ismaili Constitution and the Imam’s Farmans, which emphasize justice, accountability, impartiality and the right to due process for every member of the community

⸻

5. Constitutional Accountability and Imam’s Farmans

5.1 The Constitution and Farmans make clear that leaders serve the Jamat, and in doing so, serve the Imam.

Their mandate is to enhance the Jamat’s wellbeing by enabling and empowering members of every Jamat to “manage and control” their own progress inclusively, holistically, and pluralistically — a goal yet to be fulfilled.

5.2 Accordingly, all leaders are accountable to the Jamat they serve and represent, as reaffirmed publicly on 11 February 2025. This accountability includes a duty to ensure access, transparency, and disclosure of all relevant resources — including, in particular, the Farmans, their annotations, the full Constitution, and all related rules, regulations, and reports.

5.3 His Highness the Aga Khan - Hazar Imam has repeatedly affirmed these principles. Some few of many Illustrative excerpts include:

“Leadership in Islam is a trust — a moral responsibility in which accountability is paramount. Those who serve must do so with integrity, humility, and transparency, conscious that their duty is to those whom they serve.”
— Leadership and Ethics Lecture, Nairobi (2007)

“Good governance requires that institutions remain open to scrutiny and that they continuously renew their legitimacy through integrity, fairness, and a commitment to justice.”
— Global Centre for Pluralism, Ottawa (2012)

“The purpose of our institutions is to serve the Jamat, to protect its rights, to enable access to justice, and to ensure that no member is without recourse.”
— Guidance to Institutional Leaders, Farmans

5.4 As His Highness has further stated:

“The most important word for me is accountability.”

5.5 Accordingly, the refusal to accept complaints against community leaders, and the withholding of constitutional documents, contradict both the letter and spirit of the Ismaili Constitution and the Imam’s explicit guidance.

⸻

6. Institutional Representations and Historical Continuity

6.1 It is noted that ICAB has stated in its IMI accreditation application ICAB was “established in 1986.” The Ismaili or ICAB constitution and instruments are not in the application.

6.2 While the current global Constitution was ordained in 1986, the institutional framework of the Conciliation and Arbitration in our community predates 1986.

Accuracy in representing this historical continuity is important to preserve institutional integrity by upholding Farmans & the constitution which is also a Farman

6.3 The current Secretariat or registered office of ICAB is stated to be located in the United States, whereas prior official communications and representations identified its administrative base of AKDN - in the United Kingdom, Canada, and France. The email address is AKDN and Gmail

Clarification of this is respectfully requested. Kindly confirm the correct and current official address of the International Conciliation and Arbitration Board (ICAB), and all NCABS together with the names, titles, and designations of all members of its Executive Team and Board — in addition to the single ICAB Executive identified in the recent accreditation application.

⸻

7. Requests for Disclosure

In light of the foregoing and the Constitutional amendments ordained on 11 February 2025 (which His Highness directed be made available to all members), I respectfully request that ICAB and NCAB:

1. Confirm whether your prior position (2010–2015) remains unchanged — namely, that complaints against leaders are outside the jurisdiction of ICAB & NCABS — or whether since or under the amended Constitution such complaints are now within scope.
2. Provide full disclosure of all relevant constitutional, legal, and procedural documents, including:
  (a) The current text of the Full & complete Ismaili Constitution (as amended 11 February 2025) and all Farmans & annotations
  (b) All rules, regulations, and procedures governing ICAB and NCAB operations; and
  (c) All & any circulars or guidance defining jurisdiction and disciplinary powers.
3. Clarify the procedural framework for lodging a complaint, including appeals, forms, and timelines.
4. Provide copies of complaint/application forms and procedural guidelines to enable a complaint to be filed against constitutional leaders acting and representing the Jamat as confirmed on 11 Feb 2025 by you too.
5. Confirm the channels of communication (email, postal, and online) and expected timelines for acknowledgment and response.
6. If your position remains that you lack jurisdiction to accept & hear complaints against leaders or Board members, please confirm this formally and provide supporting evidence, including relevant Farmans and constitutional provisions you are relying on
7. Please provide copies of your 2012–2013 determinations, together with the full reasoning, evidence, and supporting documentation relied upon, in which it was concluded that community leaders fall outside the scope and jurisdiction of ICAB and NCAB, and are accountable only personally and directly to Mawlana Hazar Imam. Kindly include all constitutional, legal, and Farman-based provisions, together with any evidence relied upon or cited in support of this conclusion.

⸻

8. Notice of Intention to File a Complaint

8.1 Please note that I intend to file a formal complaint & disclosures against named Board members, Chairs, and/or other relevant officeholders under the Ismaili Constitution.

Kindly provide all the necessary forms, processes, and information

8.2 For clarity, in any instance of conflict between the Ismaili Constitution and the law of the land, I note under our constitution the latter shall prevail, consistent with established legal principles.

⸻

9. Conclusion

9.1 In accordance with the Imam’s Farmans — including the Constitution and principles of transparency, justice, and accountability — I respectfully request a comprehensive written response and all relevant documents.

9.2 This request is made in good faith and in alignment with the Imam’s guidance. Such alignment is vital to preserve the integrity and legitimacy of the community’s governance and dispute-resolution framework.

9.3 As His Highness has said, “Courts should be a last resort.” It is therefore essential that the constitutional mechanisms for justice be transparent, accessible, and fully consistent with Farmans.

9.4 I look forward to your substantive response and clarification at your earliest convenience.

Should any aspect of this correspondence be inaccurate or incomplete, kindly provide corrections and supporting evidence from the Constitution and Farmans.

⸻
With Ya Ali Madad
Yours faithfully,
M. Chatur

Link to related letters and documents:
https://x.com/chaturmahebub/status/1978 ... hqfO552USg

[mahebubchatur]

Subject: Urgent Appeal for Protection of Female Members and the Jamat - physically and emotionally

Dear LIF ICAB NCABS & All, including Noorani Family

Ya Ali Madad,

I am writing to draw urgent attention to recent public testimonies and live videos shared by community members in India, raising serious concerns about conduct, safety, and the lack of institutional response within the Jamatkhana in Ranawav. India

These relate to the actions of physical and emotional abuse by Mukhi Salim Popatia and certain members of the regional council who, are supporting leaders and this Mukhi over the welfare of female members of the Jamat who are being abused and complaining for over a year

A further video appeal has been made publicly by Mr. Nizar Daredia, directed to the National Council of India and to Mukhi Jalal, Head of the Huzur Department in India. These appeals, now widely circulated online, include direct pleas for help from murids who feel unprotected and unheard despite having approached local and regional leaders as well as official helplines.

The situation described reflects a pattern of fear and intimidation that is deeply inconsistent with the ethics of compassion, justice, and integrity that Mawlana Hazar Imam has repeatedly asked us all to uphold.

It is respectfully requested that the National Council of India, the Huzur Department, and the relevant Conciliation and Arbitration Boards (CABs) take immediate steps to ensure the protection of community members, initiate an impartial investigation, and implement corrective measures where necessary.

With prayers for the safety, dignity, and unity of all members of our Jamat,

Link to Appeal by Video by Nizar Daredia with evidence

https://www.facebook.com/share/v/18ctLkYaF9/

Yours sincerely,

[mahebubchatur]

To:
The Board & Executives
International Conciliation and Arbitration Board (ICAB)

and

The Board & Executives
National Conciliation and Arbitration Board (NCAB) (c/o United Kingdom)

Leaders’ International Forum (LIF) — Members, Board, Executives - Councils

⸻
Ya Ali Madad

Re: Pending Requests including for — Constitution, Rules, Policies, Regulations Farmans & annotations

Dear Sirs/Madams,

⸻

1. Introduction

1.1 I refer to recent reports, public statements, and promotional materials concerning the International and National Conciliation and Arbitration Boards (ICAB and NCAB), published by The Ismaili and circulated via community and social media platforms.

1.2 I hereby make a formal request for disclosure of all information and documents relating to the constitutional, procedural, and regulatory framework of ICAB and NCAB — both arising from recent developments and from earlier determinations made between approximately 2010 and 2015.

⸻

2. Recent Accreditation and Public Representations

2.1 It has been publicly reported that ICAB has received accreditation from the International Mediation Institute (IMI), thereby obtaining international recognition as a mediating body.

2.2 In connection with that accreditation, ICAB reportedly represented that mediation services are currently being provided in person to members of the Ismaili community across approximately twenty jurisdictions.

2.3 These representations have been actively promoted through official community publications, social media (including Facebook and X/Twitter), and other online channels.

2.4 While ICAB and NCAB have obtained global recognition as mediation institutions, it must be noted that for many years these Boards have primarily functioned as Ismaili conciliation and mediation bodies rather than as adjudicative or arbitral bodies as envisaged by the Ismaili Constitution.

⸻

3. Constitutional Mandate and Scope of Duties

3.1 Under the Ismaili Constitution, the Conciliation and Arbitration Boards are expressly mandated to hear and determine disputes between members of the Jamat — including disciplinary matters — impartially and in accordance with due process and the Imam’s Farmans, which form an integral part of the Constitution.

Mandate (per Constitution and Farmans):

“To act as an arbitration and judicial body, and accordingly to hear and adjudicate upon disciplinary action to be taken under this Constitution and any Rules and Regulations.”
“Action against any Ismaili… by any Ismaili.”

3.2 This jurisdiction extends to all members of the community, irrespective of rank or position, and includes accountability of those serving in constitutional offices.

3.3 The purpose of these institutions is to uphold fairness, equality, and justice for all members, consistent with the Imam’s guidance and the spirit of the Ismaili Constitution. Yet, the Farmans — which are integral to the Constitution and its interpretation — continue to be withheld, despite explicit directives from Mawlana Hazar Imam that they be made available to every murid.

⸻

4. Prior Determinations and Jurisdictional Matters

4.1 Since approximately 2010, ICAB and NCAB have declined to entertain complaints or disciplinary applications against appointed community leaders, including those associated with ICAB, NCAB, and the Leaders’ International Forum (LIF).

4.2 This stance was most notably reflected during the Aga Khan Copyright Case (2010–2015), when both Boards stated they could not accept or adjudicate complaints against leaders on the grounds that:
 (a) such complaints were outside their jurisdiction, being under the direct authority of His Highness the Aga Khan; and
 (b) leaders were deemed to act directly for His Highness, rather than under the Constitution on behalf of the Jamat.

4.3 No evidence or Farmans were ever provided to substantiate these positions or to justify the determinations issued in respect of Mr. Shafik Sachedina, Mr. Mohammed Keshavjee, and Mr. Azim Lakhani.

4.4 Such determinations appear inconsistent with the letter and spirit of the Ismaili Constitution and the Imam’s Farmans, which emphasize justice, accountability, impartiality, and due process for all members.

⸻

5. Constitutional Accountability and Imam’s Farmans

5.1 The Constitution and the Farmans make clear that leaders serve the Jamat and, through that service, serve the Imam. Their role is to enhance the Jamat’s wellbeing by enabling and empowering each Jamat to manage its own development inclusively and holistically — a vision that remains unfulfilled.

5.2 Accordingly, leaders are accountable to the Jamat they serve. This accountability includes a duty to ensure transparency and access to all relevant resources — including the Constitution, the Farmans and their annotations, and all related rules and regulations.

5.3 Mawlana Hazar Imam has repeatedly affirmed these principles:

“Leadership in Islam is a trust — a moral responsibility in which accountability is paramount. Those who serve must do so with integrity, humility, and transparency.”
— Leadership and Ethics Lecture, Nairobi (2007)

“Good governance requires that institutions remain open to scrutiny and continuously renew their legitimacy through integrity, fairness, and justice.”
— Global Centre for Pluralism, Ottawa (2012)

“The purpose of our institutions is to serve the Jamat, to protect its rights, to enable access to justice, and to ensure that no member is without recourse.”
— Guidance to Institutional Leaders, Farmans

5.4 As Hazar Imam has also affirmed: “The most important word for me is accountability.”

5.5 Refusal to accept complaints against leaders or to provide the constitutional documents and Farmans contradicts the Imam’s express guidance and undermines the legitimacy of these institutions.

⸻

6. Institutional Representations and Historical Continuity

6.1 ICAB’s IMI accreditation application states that it was “established in 1986.” Yet the application omits reference to the Ismaili Constitution and its instruments.

6.2 While the global Constitution was ordained in 1986, the Conciliation and Arbitration framework predates it. Accuracy and transparency in representing this continuity are vital to uphold institutional integrity and historical truth.

6.3 ICAB’s current registered address is stated to be in the United States, whereas prior records identify administrative offices in the UK, Canada, and France. The use of AKDN and Gmail addresses for official matters requires clarification.

Please confirm the official address, along with the names, titles, and designations of all members of ICAB’s Executive and Board, and of all NCABs globally.

⸻

7. Requests for Disclosure

In light of the above, and the constitutional amendments ordained on 11 February 2025, which Hazar Imam directed be made available to all members, I hereby request that ICAB and NCAB:

1. Confirm whether your previous position (2010–2015) remains unchanged regarding jurisdiction over complaints against leaders.
2. Provide the full, current text of the Ismaili Constitution (as amended 11 February 2025), together with all Farmans and annotations.
3. Disclose all rules, regulations, circulars, and procedural frameworks governing ICAB and NCAB operations.
4. Provide copies of complaint and appeal forms and detailed procedural guidelines for filing complaints against leaders or officeholders.
5. Confirm official communication channels (email, postal, and online) and expected response timelines.
6. If your position remains that you lack jurisdiction to accept complaints against leaders, please provide the supporting evidence and Farmans relied upon.
7. Provide copies of your 2012–2013 determinations (including reasoning, evidence, and sources) which concluded that leaders are accountable only personally and directly to the Imam.

⸻

8. Notice of Intention to File a Complaint

8.1 Please take notice that I intend to file a formal complaint against named Board members, Chairs, and/or other relevant officeholders under the Ismaili Constitution. Kindly provide the necessary forms and process details without delay.

8.2 For clarity, in any conflict between the Ismaili Constitution and the law of the land, the latter shall prevail, consistent with established legal principles.

⸻

9. Conclusion

It is now an established fact, based on evidence and repeated experience, that you have failed to provide the Ismaili Constitution and the Farmans to the Jamat, despite clear and repeated directives from Mawlana Hazar Imam that they be made accessible to all murids. This failure cannot be justified or excused. It raises a fundamental and unavoidable question: do you, as members of the Conciliation and Arbitration Board, possess a full and authentic set of the Ismaili Constitution — inclusive of all annexes, instruments, and the Farmans which must be read together with it?

If you do not, it follows that you have been conducting training, mediation, and adjudication without the very constitutional and Farmanic foundation you are bound to apply — a grave dereliction of duty.

If, on the other hand, you possess these documents but have deliberately withheld them, your actions constitute a direct violation of the Imam’s express Farmans, a breach of your oath of office, and a profound act of disrespect toward Mawlana Hazar Imam, the Constitution, and the Jamat you are appointed to serve.

In either case, you are acting outside the bounds of your constitutional and moral authority, and contrary to the principles of justice, transparency, and accountability enshrined in the Ismaili Constitution.

If my reasoning is mistaken — in Farmans morally, legally, or constitutionally — you are invited and indeed obligated to provide clear and documented evidence demonstrating how your conduct aligns with the Constitution, the Farmans, and your oath of allegiance. Silence, evasion, or selective disclosure will only confirm that what is being concealed is precisely what you are duty-bound to uphold.

Should any aspect of this correspondence be inaccurate or incomplete, please provide corrections with references to the Constitution and Farmans.

Yours sincerely
M. Chatur

Link to related letters and documents


Link to related letters and documents:
https://x.com/chaturmahebub/status/1978 ... hqfO552USg


M Chatur