Ismaili.NET - Heritage F.I.E.L.D.Online Articles - Reading Room
Article Text Link | Extract | General Subjects | Bibliography Link |
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| The Effects of Succession Crisis between Bayezid II and Cem Sultan on Ottoman Foreign Policy | After the era of Bayezid I who first left Ottoman gradual conquest policy that depended on negotiation and compromise with both local and imperial powers rather than direct centralized authority belonging to Sultan’s initiative, Ottomans faced first interregnum period in which each successor tried to gain power in their regions because of the defeat of Bayezid I in Ankara battle. | The Effects of Succession Crisis between Bayezid II and Cem Sultan on Ottoman Foreign Policy | |
| A Comparison of the Refugee Resettlement of Ugandan Ismaili Muslims and Cambodian Theravada Buddhists in Canada | This paper will compare the resettlement and ability to recreate religious identities of refugees from Uganda and Cambodia. The specific religious identities of focus are Ugandan South-Asian Ismaili Muslims and Cambodian Khmer Theravada Buddhists, and their resettlement in Ontario, Canada. This paper will argue that the three predominant factors that have made Ugandan Ismailis more successful in their integration into Canadian society than Cambodian Buddhists are; leadership, pre-migrational skills for adaptation and integration, and transnational connections. | A Comparison of the Refugee Resettlement of Ugandan Ismaili Muslims and Cambodian Theravada Buddhists in Canada | |
| A History of Medieval Islam - IX The Turkish Irruption | The entry of the Seljuk Turks into Western Asia in the second half of the eleventh century forms one of the great epochs of world history. | A History of Medieval Islam - The Turkish Irruption | |
| A History of Syncretism of the Khoja Muslim Community | Medieval India seems to have been at the confluence of various grassroots religious/spiritual traditions. One of the important texts in this regard is Dasavatar credited to have been written Pir Sadr-ud-din, the founder of the Khoja Ismaili sect in the 15th century, in Sindh. The Dasavatar renames Kalki of Puranic literature as Nikalanak – the last messiah who is to come at the end of this era; acknowledges Vishnu, and also names Buddha as one of the avatars. | A History of Syncretism of the Khoja Muslim Community | |
| A Modern History of the Ismailis Continuity and Change in a Muslim Community | There are between 70,000 and 80,000 Shia Imami Ismaili Muslims (also known as Nizari Ismaili Muslims, or simply, Ismailis) in Canada. The largest settlements are in Toronto and Vancouver, with substantial communities (jamats; jama'ats) located in Calgary, Edmonton, Montreal and Ottawa. Ismaili migration to Canada .occurred in the 1950s, with significant increases taking place between the 1970s and 1990s.1 The expulsion of Ugandan Asians in 1972 was the cause of a notable growth in the | A Modern History of the Ismailis Continuity and Change in a Muslim Community | |
| A Modern History of the Ismailis Continuity and Change in a Muslim Community | There are between 70,000 and 80,000 Shia Imami Ismaili Muslims (also known as Nizari Ismaili Muslims, or simply, Ismailis) in Canada. The largest settlements are in Toronto and Vancouver, with substantial communities (jamats; jama'ats) located in Calgary, Edmonton, Montreal and Ottawa. Ismaili migration to Canada .occurred in the 1950s, with significant increases taking place between the 1970s and 1990s.1 The expulsion of Ugandan Asians in 1972 was the cause of a notable growth in the | A Modern History of the Ismailis Continuity and Change in a Muslim Community | |
| A Semiotics of Infinite Translucence: The Exoteric and Esoteric in Ismaili Muslim Hermeneutics | The complex juxtaposition of private practice and public visibility/invisibility of contemporary Ismaili Muslims has certain parallels with other religious communities, but it exhibits unique features. This community adheres to an esotericism that has shaped its hermeneutic and communication practices. In a seeming paradox, the group is also extensively engaged in the public sphere. However, its communal institutions are limiting the dissemination of texts pertaining to the religious addresses and biography of the group’s leader, Aga Khan IV. | A Semiotics of Infinite Translucence: The Exoteric and Esoteric in Ismaili Muslim Hermeneutics | |
| A Short History of the Ismailis Traditions of a Muslim Community | The Ismailis represent the second largest Shi‘i Muslim community after the Twelvers (Ithna‘ asharis), and are today scattered as religious minorities in more than twenty-five countries of Asia, Africa, Europe and North America. Despite their long history and contributions to Islamic civilisation, however, they were until recently one of the least understood Muslim communities. In fact, a multitude of medieval legends and misconceptions circulated widely about Ismaili teachings and practices, while the rich literary heritage of the Ismailis remained inaccessible to outsiders. | A Short History of the Ismailis Traditions of a Muslim Community | |
| A SINDHI VERSION OF PIR SHAMS' DAS AVATAAR - An Unpublished Ginan | By Dr. Gulshan Khaki This paper is partly based on one of my previously published paper [1] and draws freely from it. | Pir Shamsh Jo Das Avtaar - An Unpublished Ginan | |
| A teaching and learning guide for: “A survey of Ismaili studies Part 1” and “A survey of Ismaili studies Part 2” | Ismailis, make up the second largest branch of Shi‘i Islam after the Twelvers (Ithna ‘Ashariyyah). While all Muslims | A teaching and learning guide for: “A survey of Ismaili studies Part 1” and “A survey of Ismaili studies Part 2” | |
| Addenda to Secondary Sources in Ismāʿīlī Studies: The Case of the Omissions | To date, there have been two major bibliographies of secondary sources in Ismāʿīlī studies, namely Nagib Tajdin’s A Bibliography of Ismailism1 and Farhad Daftary’s Ismāʿīlī Literature: A Bibliography of Sources and Studies (hereafter referred to as Ismāʿīlī Literature).2 The present bibliography is an attempt to identify sources omitted by these two works within the limits specified below. The purpose of the bibliography, then, is to provide students, scholars, and specialists with organized access to the omissions, thereby supporting research, teaching, and learning | Addenda to Secondary Sources in Ismāʿīlī Studies: The Case of the Omissions | |
| Al-Shaykh al-Ṭūsī: His Writings on Theology and their Reception* | While the theological thought of Twelver Shiʿism during the 3rd/9th and 4th/10th centuries has been studied relatively well (as much as is possible on the basis of the few, mostly secondary sources that are preserved),1 little is known about its doctrinal | Al-Shaykh al-Ṭūsī: His Writings on Theology and their Reception | |
| Al-‘Aziz bi’llah | Al-‘Aziz bi’llah Abu Mansur Nizar b. Abu Tamim Ma‘add al-Mu‘izz li-Din Allah (955–996 CE), the fifth Fatimid imam-caliph was the first sovereign of his dynasty to begin his rule in Egypt. Al- ‘Aziz’s reign epitomises the cultural, intellectual and architectural efflorescence of Fatimid rule in Egypt. It also established the Fatimids as a vibrant Mediterranean Empire, pursuing trade, diplomacy and warfare with their Byzantine, ‘Abbasid and Andalusian Umayyad counterparts. | Al-'Aziz Bi'llah | |
| Alamūt, Ismailism and Khwāja Qāsim Tushtarī’s Recognizing God | Drawing extensively on the testimony of the Persian historians of the seventh-eighth hijri centuries (corresponding to the thirteen-fourteenth centuries of the Christian era), this article sketches a detailed picture of several personalities involved in founding the nascent Ismaili state centred at Alamūt in the fifth/eleventh century. This background sets the stage for analyzing a new manuscript source documenting Ismaili history and thought of this period, Khwāja Qāsim Tushtarī’s Recognizing God | Alamūt, Ismailism and Khwājah Qāsim Tushtarī’s Recognizing God | |
| Alamūt, Ismailism and Khwāja Qāsim Tushtarī’s Recognizing God | Drawing extensively on the testimony of the Persian historians of the seventh-eighth hijri centuries (corresponding to the thirteen-fourteenth centuries of the Christian era), this article sketches a detailed picture of several personalities involved in founding the nascent Ismaili state centred at Alamūt in the fifth/eleventh century. This background sets the stage for analyzing a new manuscript source documenting Ismaili history and thought of this period, Khwāja Qāsim Tushtarī’s Recognizing God | Alamūt, Ismailism and Khwājah Qāsim Tushtarī’s Recognizing God | |
| An Introduction to Chogadia Ginans | By Mumtaz Ali Tajddin Sadiq Ali The word gadi means "time", corresponding with the Koranic term, sa’a. During the Ancient times in India, day and night were measured in gadi instead of hours or minutes. According to the Holy Koran: "They are indeed in loss who give lie to the meeting with God until when the hour (al-sa’a) comes upon them all of a sudden." (6:31) Here, the hour (al-sa’a) stands for the gadi (moment) of death, which is also depicted in the following lines of a ginan:- Sayan’ji mor’e dar lago ek din’ko | An Introduction to Chogadia Ginans | |
| An Ismaili Interpretation of the Fall of Adam | During a recent stay in Cairo, I found in the Taimuriya library a manuscript copy of an interesting Ismaili work entitled Kitabu'l-idah wa'l-Bayan, by the Yemenite da'i Husain ibn 'Ali (*1) | An Ismaili Interpretation of the Fall of Adam | |
| Antiquities of the Illuminati - 4. THE PURE BRETHREN OF BASRA | 4. THE PURE BRETHREN OF BASRA: IT IS an impossible task, presenting an entire history of schismatic Islamic | Antiquities of the Illuminati | |
| Antoine Isaac Silvestre de Sacy and the Myth of the Hachichins: Orientalizing hashish in nineteenth-century France | Building on recent historical scholarship on drugs and European empires, this study shows how early French conceptions | Antoine Isaac Silvestre de Sacy and the Myth of the Hachichins: Orientalizing hashish in nineteenth-century France | |
| Avichal allah avichal khalak - Meaning and comments by Mumtaz Ali Tajdddin | The meaning of the Ginan " Avichal Allah, Avichal Khalaq" of Pir Sadardin. (d.1416) the ginans is 13 couplets is translated and commented line by line and on its concepts. The ginan is in Hindi that incorporates many Persian words and some Arabic ones. Download link for the PDF file is given here below. | Avichal Allah, Avichal Khalaq | |
| Beyond the Qur’ān: Early Ismaʿīlī Taʾwīl and the Secrets of the Prophets | Scholarship on the history and doctrines of Shi‘i Ismaili Muslims has progressed at a dizzying pace over the last few decades. Most publications in the field to date are historical studies of particular periods of Ismaili history analysing Ismailism’s socio-political activities, such as the famed Fatimid era or the Nizari state of Alamut. Relatively speaking, the study of Ismaili doctrine – theology, cosmology, hermeneutics and soteriology – remains in the early stages. | Beyond the Qur’ān: Early Ismaʿīlī Taʾwīl and the Secrets of the Prophets | |
| Cairo - "From the Pages of Glorious Fatimid History" | The history of Cairo dates back to about B.C. 5000 when King Mina united Upper and Lower Egypt and chose Memphis as the capital of the New Kingdom. Memphis survived several dynasties and invaders and finally was rebuilt in 969 A.D., by Jawhar al-Siqily, of the army commanders of the Fatimid Caliph al-Muiz Ladin Allah, and given the modern name of Cairo. | Cairo - "From the Pages of Glorious Fatimid History" | |
| Catalogue of Khojkî Manuscripts available through the Heritage Society | I. Introduction | Catalogue of Khojkî Manuscripts available through the Heritage Society | |
| Challis wato - An Unpublished Granth | by Mukhi Abdulsultan Rahemtulla | Challis Wato - An Unpublished Granth | |
| Chhatris Kror - An Unpublished Granth | By Dr. Shiraz Ismail The name Chhatris Kror literally means three hundred and sixty million. It refers to the number of Pir Sadardin's followers out of whom Baar Kror or one hundred and twenty million attained salvation. This granth was composed by Pir Sadardin. It has never been published. From a brief note in one of his books, we learn that Mukhi Lalji Devraj was aware of its existence and intended to publish it. However, for reasons that we do not know it never got published. With Mukhi Devraj's death most of the Ginan publishing activities came to a standstill. | Chhatris Kror - An Unpublished Granth | |
| Chiragh-I-Rawshan - An Ismaili Tradition in Central Asia | The | Chiragh-I-Rawshan - An Ismaili Tradition in Central Asia | |
| Circulars of The Religious Study Group Of Mombasa (Consolidated) | Circulars of The Religious Study Group Of Mombasa (Consolidated) | ||
| Du'a App- Android application for Du'a audio, text & meanings |
Link Fixed! | ||
| Dua - Namaz in Shia Ismaili Tariqah | The Shia Muslims were almost united in the period of the first Imam Hazrat Ali (d. 40/661) and Imam Mohammad Bakir (114/733), and during which period, they offered Namaz (Salat) jointly with the Sunni Muslims. | Dua - Namaz in Shia Ismaili Tariqah | |
| English and the transnational Ismaili Muslim community: Identity, the Aga Khan, and infrastructure | The adoption of English as the official language of the transnational Ismaili Muslim community has its roots in the British Raj, which provides the backdrop for recent Ismaili history. Yet it is the Aga Khan IV, spiritual leader of the community since 1957, who has most avidly pushed English as part of a ‘language policy’. | English and the transnational Ismaili Muslim community: Identity, the Aga Khan, and infrastructure |
