sign in sign up
<<
Home , Baghdad Manifesto, Dawoodi Bohra, Ismaili Centre, Mohammed Burhanuddin, Second Fitna, Taher Fakhruddin

History of ismaili religion in pdf

Continue The branch of Shiite Ismayil redirects here. For people with a name, see Ismailis (surname). For the Ismailis, see Ismaili (disambiguation). For the Egyptian city, see the Iranian Administrative Unit see this article for additional quotes to verify. Please help improve this article by adding quotes to reliable sources. Non-sources of materials can be challenged and removed. Find sources: Ismailism - News newspaper book scientist JSTOR (June 2012) (Learn how and when to remove this template message) Part of the series about Shaa Islam Isma'ilism Concept Koran Imamat Ẓāhir Betin Nur Ginance 'Aql ʿIlm Huja Da'zi Takiya Du'a Panente Of the Seven Pillars of Love Mohammad and Ahl al-Bayt Purity Prayer Prayer Prayer Charity Post Pilgrimage Musta'li and Nizari Stories Branches / Musta'li TaibiBi Daudi Bohras Hebtiahs Atba i Malak Badar Wakil Progressive Suleimani God Alavi God Hafizi Niziri Cissains zarmatian state of the zarmatian dynasty of the Sulaiman dynasty of The Hulaid Hamdan dynasty Nizari Dynasty State Anusan People Hamdan Tarmat ibn Haushab Abu Saeed Al-Jannabi Abu Tahir al-Jannabi Kadi Numan Ahmad ibn Ibrahim al-Naisaburi Pamir Hassan y Sabba queen Arwa Dhua De Rashid al-Din Sinan Pier Sadard Hodgins Aga Knowledge of the Palace of the queen of Arva zara Jamaat Khan Manifesto Batiniyah Druz Satpant Sunni Bohra Early Imams Hassan Hussain al-Sajad al-Baqir Jaʿfar al-Baqir Ismāʿīl ibn Jaʿfar al-Mub'rak ibn Ismāʿīl ash-Shkir' ʿAbad Allāh (al-Wāfī Ahmad) Ahmad (al-Taqī Muhammad) Ḥusayn (ar-Raḍī ʿAbd Allāh) ʿAbd Allāh al-Mahdī bi'l-Lāh al-Qāʾim al-Manṣūr Maʿad al-Muʿizz li-Dīn Allāh Nizār al-ʿAzīz biʾllāh, Manṣūr al-Ḥākim bi-Amr Allāh ʿAlī al-Ẓāhir li-iʿzāz Dīn Allāh Maʿad al-Mustanṣir bi'l-Lāh Nizār al-Muṣṭafā li-Dīn'il-Lāh / Aḥmad al- Mustāʿlī bi'l-Lāh Manṣūr al-Āmir bi-Aḥkām'il-Lāh ʿAbd al-Majīd al-Ḥāfiz li-Dīn Allāh / Abu'l-Qāsim al-Tayyib Incumbent Nizārī & Tayyibī Dā'īs Nizārī Ismā'īlī: IV Alavi Bohra: Haatim Zakiyuddin : Qutbi Bohra : : Al-Fakhri Abdullah Atba-e-Malak Badar: Muhammad Amiruddin Islam portalvte Part of a series on IslamShia Islam Beliefs and practices Monotheism Holy Books Prophethood Imamate Angels Judgment Day Mourning of Intercession Clergy Arbaʽeen Pilgrimage Holy days Arbaʽeen Eid al-Fitr Eid al-Adha Eid al-Ghadir Eid al-Mubahala History Two things Mubahala Khumm 's house First Second Fitna Battle of and the sect Twelve Jaʽfaris Sheikhi Alawi Batini zzilbash -Bektashism zaidi Shiʽa Ismaʽili Mustaʽli Taiib Alavi Daudi Suleimani Hafizi Nizari Nizari Khosa Satpant Extinct Shiʽa sect Ahl al-Kisa Muhammad Ali Fatima Hassan Hassan Hussain Culthum bint ali um ul-Banin Fatima bint Hassan Sucaina bint Hussain Rubab Shahrbana Fatima bint Musa Hakim Hatin Nargis Fatima bint Asad Umm Farwa ʾIsmāʿīlīyah bint al- Esme'ilyon) is a branch of the Shiite the Ismāʿīlī (/ˌɪsmeɪˈɪli/) takes their name from the acceptance of Imam Ismail ibn Jafar as the designated spiritual successor (imam) of Jafar al-Sadiq, in which they differ from the Twelve, who accept Musa al-Kadhim, Ismail's ,اﺳﻤﺎﻋﯿﻠﯿﺎن :Kasim Sayida Ismāʿīlism Persian اﻹﺳﻤﺎﻋﻴﻠﻴﺔ younger brother, as the true Imam. Ismailism rose at some point to become the largest branch of Shoism, culminating as political power from the Fatimid in the tenth to twelfth centuries. The Ismailis believe in one human thing, as well as in closing the divine revelation with Muhammad, whom they consider the ultimate prophet and Messenger of God for all mankind. Ismāʿīlī and the Twelve receive the same original imam. After the death of Muhammad ibn Ismail in the 8th century AD, the teachings of Ismailism were further transformed into a belief system, as it is known today, with a clear concentration on the deeper, esoteric meaning (batina) of the Islamic religion. With the possible development of Thurrism in the more literalistic () oriented Akhbari, and then Usuli School of Thought, Shii Islam developed into two different directions: a metaphorical Ismaili group focused on the mystical path and the nature of God, with The Time Imem, representing the manifestation of esoteric truth and understandable reality, with a more literal group of Twelve, focused on divine law (Sharia) and deeds and utterances (sun) Muhammad and the Twelve Imams, who were guides and twelve imams. Ismaili thought is strongly influenced by . The larger are the Niharis, and they recognize the Aga Khan IV as the 49th hereditary imam, while other groups known as the Tayibi branch also retain claims to Ismāʿīlī leadership in The Pakistani and Indian communities. Ismāʿīlīs can be found in Central , Afghanistan, , , Bangladesh, Malaysia, Syria, Iran, , , , Iraq, East , Angola, Lebanon and southern Africa, and in recent years has emigrated to , Canada, Australia, New york, the , Trinidad and Tobago. History Additional information: Mustali, Tayabi Nizari, The History of Nizari Ismailism and the Crisis of Succession of the Ismaili Constitution Main Article: The succession of Muhammad Ismailism shares its beginnings with other early Shia sects that emerged during the succession crisis that spread throughout the early Muslim community. From the outset, the Shiites defended the right of Ali, Muhammad's cousin, to have both political and spiritual control over the community. It also included his two sons who were muhammad's grandchildren through his daughter Fatima. The conflict remained relatively peaceful between the Ali guerrillas and those who claimed semi-democratic khalifs until a third of Rashid's caliphs, Usman, were killed, and Ali, with popular support, ascended the caliphate. Shortly after her rule, , the third of Muhammad's wives, along with the Usman tribe, ummaadmi, declared that Ali should take the sis (blood for blood) from the people responsible for Usman's death. Ali voted against it because, in his opinion, the situation at that time required a peaceful solution to this issue. Both sides could rightly defend their claims, but due to the escalation of misunderstandings, the Battle of camel was fought and Aisha was defeated, but was respectfully escorted to Ali. After this battle, Muawiya, the governor of Omeyada in Syria, also staged an uprising under the same pretexts. Ali waged his forces against Muawiya until Muawiya's side held copies of the Koran against their copies and demanded that the issue be resolved by the holy book of Islam. Ali accepted it, and an arbitration was made that ended in his favor. A group from Ali's army believed that subjecting him to legal authority to arbitration amounted to apostasy, and abandoned his troops. This group was known as Hawaridge and Ali wanted to defeat their forces before they reached cities where they could mingle with the rest of the population. Although he was unable to do so, he nevertheless defeated their forces in subsequent battles. Despite these defeats, the Harijites survived and became a fiercely problematic group in Islamic history. After preparing an assassination attempt on Ali, Muawiya, and the arbiter of their conflict, Ali was successfully killed in 661 AD, and imamat handed it over to his son Hassan, and then to his son Hussein, or, according to Nizari Ismāʿīlī, the imam temporarily passed to Hassan, who was a trusted imam (al-Imam al-Musadah) and then to Hussein, who was a permanent imam. The Trusted Imam is an imam in the full sense of the word, except that the ancestry of the Imamat must continue through the Permanent Imam. However, the political caliphate was soon taken over by Muawiya, the only leader in the empire at the time with a large army to seize control. Even some of Ali's early followers considered him an absolute and divinely governed leader who could demand as much devotion from them as one would expect from the Prophet. For example, one of Ali's supporters, who was also loyal to Muhammad, told him, Our opinion is your opinion, and we are in the palm of your right hand. Ali's first followers seem to have accepted his leadership as the right guide, emerging from divine support. In other words, Ali's leadership was seen as an expression of God's will and the Koranic message. This spiritual and absolute power of Ali was known as a shaft, and it was inherited by his successors, imams. In the first century after Muhammad, the term Sunn was not specifically defined as the Sunna of the Prophet but was used in connection with , Kumar, Usman and some of Umayyad's caliphs. The idea of or traditions attributed to Muhammad was not mainstream or a criticism of . Even the earliest legal texts of Malik B. Anas and use many methods, including analog reasoning and opinions, and do not rely solely on hadiths. It was not until the 2nd century that the Sunni lawyer al-Shafiqi first argued that only Sunna Muhammad should be the source of the law and that this Sunna was embodied in the Hadith. It will take another hundred years after al-Shafiqi for Sunni Muslim lawyers fully base their methodology on prophetic hadiths. Meanwhile, Shia Muslim imams followed the Imams' interpretation of Islam as normative without the need for hadiths and other sources of Sunni law, such as analogy and opinion. Karbala and then the Main article: The Battle of Karbala After the death of Imam Hassan, Imam Hussain and his family became increasingly concerned about religious and political persecution, which became commonplace during the reign of Muawiya's son, Yazid. Amid this turmoil in 680, Hussain, along with the women and children of his family, received invitation letters and gestures of support from Kufis, wished to go to Kufu and confront Yazid as an advocate on the part of the citizens of the empire. However, within a month of Muharram he was stopped by the Yazidi army in Karbala. His family starved and was deprived of water and supplies until eventually the army came on the tenth day and tormented Hussein and his comrades, and enslaved the rest of the women and family, taking them to Kufu. This battle became extremely important for the Psyche of the Shiites. Twelve, as well as Musta'li Ismāʿīlī mourn this event during an event known as Ashura. However, Ismāʿīlī Nizari do not mourn it in the same way because of the belief that the light of the Imam never dies, but rather passes to the prosperous Imam, making mourning arbitrary. However, during the they do not hold any celebrations in Jamathan during Muharram and may make announcements or sessions in connection with the tragic events in Karbala. In addition, people can observe Muharram in different ways. This respect for Muharram does not include self-flagellation and beating, because they feel that harming the body harms the gift of Allah. The Ambigram with the image of Muhammad and Ali is written in one word. The 180-degree inverted shape shows both words. Beginning Ismāʿīlī Daʿwah Main article: yazidia After the liberation of Yazid, zainab bint Ali, daughter of Fatima and Ali and sister of Hassan and Hussain, began to spread the word Karbala in the , giving speeches about the event. It was the first organized daʿwah of Shiites, which later turned into an extremely spiritual institution for Ismāʿīlīs. In the wake of the poisoning of Ali ibn Hussain by al- Abidine Hisham ibn Abd al-Malik in 713, the first crisis of Shi'ism's succession arose with the associates of zaid ibn Ali and zaid, who claimed that the Imam was the Imam, while the rest of the Shiites supported Muhammad al-Baqir as Imam. He claimed that any Saeed or descendant of Muhammad through Hassan or Hussein who rebelled against the tyranny and injustice of his time could be an Imam. He created the first Shiite states in Iran, Iraq and Yemen. Unlike his predecessors, Muhammad al-Baqir focused on an academic Islamic scholarship in Medina, where he unveiled his teachings to many Muslims, both Shia and non-Shia, in an extremely organized form Daʿwah. In fact, the earliest text of the Ismaili School of Thought is said to be Umm al-Kitab (Archetypal Book), a conversation between Muhammad al-Baqir and his three disciples. This tradition was passed on to his son Jafar al-Sadiq, who inherited the Imamat after the death of his father in 743. Jafar al-Sadiq excelled at the scholarships of the time and had many students, including three of the four founders of the Sunni Madhabs. However, after the poisoning of al-Sadiq in 765, the community was fundamentally divided. Ismail ibn Jafar, who at one point was appointed by his father as the next imam, apparently pre-ediled his father in 755. While the Twelve claim that either he was never the heir to the obvious or he actually pre-icriated his father and therefore Musa al-Kadhim was the true heir to the Imamate, Ismāʿīlīs claim that either Ismail's death was staged to protect him from the persecution of the Abbasids, or that the Imamat passed to Muhammad ibn Ismail in linear origin. Ascension Dais Main article: Da'i Persian miniature depicting Shams Tabrizi in about 1503 copy of a poem by his pupil , -i Shams-and Tabriz-i. Shams Tabrizi is believed to have been ismaili Dai and his with Rumi a symbolic manifestation of the sacred relationship between the guide and guided. For some Ismāʿīl guerrillas, the Imamat ended Ismāʿīl ibn Jafar. Most Ismailis recognized Muhammad ibn Ismail as the next imam, and some saw him as the expected , as Jafar al-Sadiq preached. However, at this stage Ismāʿīlī Imams, according to Nizari and Mutsali, found areas where they could be safe from the newly founded , which defeated and seized control of the Umayyads in 750 AD. A small group tracked the Imamate among the descendants of Muhammad ibn Ismail. With the community unaware of the status and whereabouts of the imams, the hidden Ismaili imams began to promote the faith through Dāʿiyyūn from its base in Syria. This was the beginning of the spiritual beginning of Daʿwah which later played important roles in all Ismaili branches, especially in the Lowis and Musta'lis. Yes'i was not a missionary in the typical sense, and he was responsible both for his disciple's conversion and for his mental and spiritual well-being. Da'i was a guide and a light to the Imam. The relationship between the teacher and the Dida pupil and the student was very similar to the relationship between teacher and student that developed in . The student desired God, and yes'and could lead him to God, forcing him to recognize the Imam, who has the knowledge of God's Onessa. Dai and imam were, respectively, the spiritual mother and spiritual father of the faithful. Jafar bin Manir al-'s book The Book of the Sage and the Apprentice is a classic of the early Fatimid literature, documenting important aspects of the development of Ismāʿīlī daw in the tenth century in the Yemeni region. The book also has significant historical value for contemporary scholars of prose literature, as well as those interested in linking esoteric shoism with early Islamic mysticism. In addition, the book is an important source of information on the various movements within the shoism of the tenth century, which leads to the spread of Fatimid-Ismail Dawa throughout the medieval Islamic world, as well as the religious and philosophical history of the post-Faimid Musti branch Ismāʿīlism in Yemen and India. Shams Tabrizi and Rumi is a well- known example of the importance of the relationship between guide and guide, and Rumi devoted much of his literature to Shamsu Tabrizi and his discovery of truth. The main article of the zarmatians: While many of the Ismāʿīlī were pleased with the teachings of Dai, a group that mixed Persian nationalism and zoroastrianism, resurfaced, known as the zarmatians. Headquartered in they accepted a young Persian former prisoner named Abul-Fael al-Isfahani, who claimed to be descendants of Persian kings like their Mahdi, and rampaged throughout the in the tenth century, culminating in his brutal campaign by abducting the Black Stone from the to in 930 under the leadership of Abu Tahir al-Jannabi. After the arrival of Al-Isfahani, they changed their kiblu from the Kaaba to Mecca to fire under the influence of zoroastria. After the return of the Black Stone in 951 and the defeat of the Abbasids in 976, the group gradually shrunk and no longer had supporters. The main article of the : The Fatimid Mosque of the Al-Hakim Caliphate in , , erected by al-Hakim bi-Amr Allah, Ismāʿīlī Imem and Fatimim Caliph. The Uprising of the Fatimid Caliphate Main article: Abdullah al-Mahdi Billah Political asceticism practiced by the Imams in the period after Muhammad ibn Ismail was to be short-lived and finally concluded with Imam Abdullah al-Mahdi Billah, who was born in 873. After decades of Ismāʿīlīs believing that Muhammad ibn Ismail was in the Occult and would return to bring an era of justice, al-Mahdi taught that the Imams were not literally isolated, but rather remained hidden to protect themselves and organize the Dais, and even acted as dais themselves. After the establishment of the army and the successful defeat of the Alabids in North Africa and a number of other victories, al-Mahdi Billah successfully established a Shiite political state ruled by the Imamat in 910. It was the only time in history when the Shiite Imamat and the caliphate united after the first Imam Ali ibn Abi Talib. In parallel with the dynasty's claim of origin from Ali and Fatima the empire was called Fatimids. However, this was not without controversy, and recognizing the degree Ismāʿīlī doctrine of proliferation, the Abbasid Caliphate entrusted the Sunni and Twelve scholars the task of refuting the origin of the new dynasty. This became known as the , and it traces the Fatimid ancestry to the Jewish blacksmith. The Middle East under the rule of the Fatimid Fatima Caliphate at the peak of its development. The Fatima caliphate quickly expanded under the subsequent Imams. Under the Fatimid, Egypt became the center of an empire that included North Africa, Sicily, , Syria, the Red Sea coast of Africa, Yemen, Hijaz and Tiham. Under Fatimid, Egypt prospered and developed a vast trade network in both the Mediterranean and the , which ultimately defined Egypt's economic course in the Middle Ages. The Fatimids promoted ideas that were radical for that time. One of them was promotion on merit, not genealogy. Also during this period three modern branches of Ismailism were formed. Teh branch () happened to al-Hakim bi-Amr Allah. Born in 985, he rose as ruler at the age of eleven. The religious group that began to form during his lifetime broke away from the mainstream Ismailism and refused to recognize its successor. Later, known as the Druze, they consider al- Hakim a manifestation of God and the predicted Mahdi, who will one day return and bring justice to peace. Faith further separated from Ismailism because it developed unique doctrines that often class it apart from Ismailism and Islam. Arwa al-Sulaihi has been a houthi in the Yemeni city since the days of Imam al- Mustansir. She appointed Dai to the Yemeni city to manage religious affairs. Ismaili missionaries Ahmed and Abadullah (circa 1067 AD (460 AD) were also sent to India at the time. They sent Siedi Nuruddin to Dongaon to look after the southern part and Syedi Fakhruddin to East Rajasthan, India. The second split occurred after the death of al-Mutansir Billa in 1094. His rule was the longest of all caliphs in Fatimid and in other Islamic empires. After his death, his sons Nizar, Sr., and al-Mutsa'li, Jr., fought for political and spiritual control of the dynasty. Nizar was defeated and imprisoned, but according to Nizari's sources, his son fled to , where the Iranian Ismāʿīlī agreed with his statement. The Mustaali line split again between Tayyabi and Hafifi, claiming that the 21st Imam and al-Amir's son, bi-Ahqami'l-Laha, had gone into the occult and appointed Dāʿī al-Muitlkaq to lead the community, in the same way that Ismāʿīlī lived after the death literally means absolute or unlimited missionary. This dai was the only source of knowledge of (اﻟﺪاﻋﻲ اﻟﻤﻄﻠﻖ :of Muhammad ibn Ismail. The latter claimed that the ruling caliph of Fatimid was the Imam. However, in the branch of Mustaali, Dai came to have a similar but more important task. The term Da al-Mutlaq (Arabic the Imam after the occultization of al-Kasim in mustali's thought. According to the Ismaili tradition of Tayyabi, after the death of Imam al-Amer, his young son, al-Tayib Abu'l-Kasim, about 2 years old, was protected by the most important woman in Mustali's history after the daughter of Mohammed Fatima. She was Arwa al-Sulaihi, queen in the Yemeni city. Long before that, Imam Mutansir promoted her to the position of Hujahi after the death of her husband. She ruled the Dawat from Yemen in the name of Imaam Taiib. She was instructed and trained by Imam Mutansir and ruled the Dawat from Yemen in the name of Imaam Taiib, following the Imams in the second period of Satr. It was to be on her hands that Imam Tayyib would go into seclusion and she would institute the office of Da al-Mutlaq. Soeb bin Musa was the first to be entered into this office. Dai continued in Yemen until the 24th Dai Yusuf, who Dawat to India. . Prior to Dawat's change in India, Representative Dai was known as Wali-ul-Hind. Syedi Hassan Feir was one of the outstanding Ismaili Wali of the 14th century. The Tayyib Dais line, which began in 1132, still continues under the main sect known as Davudi Bora (see Dai Daudi Bora list). Mustaali broke up several times because of a dispute Dāʿī was a legitimate community leader in Okculation. After the 27th Dai, Syedna Dawood bin Kutub Shah, there was another split; those that followed Syedna Dawood became known as Davudi Bora, and Suleman's followers were then called Suleimani. Davudi Bohra is currently Dai al-Mutlak, 53rd, is Syedna Mufaddal Saifuddin, and he and his devout followers go down the same path, following the same tradition of Aimmat Fatimiyin. Suleimani is mainly concentrated in Yemen and Saudi areas, and some communities are located in south Asia. Davudi Bohra and Alavi Bora are mostly exclusive to South Asia, after the da'wa migration from Yemen to India. Other groups include Abba-i-Malak and Hebthyas Bora. Mustali's beliefs and customs, unlike the lowlands and Druze, are fully compatible with mainstream Islam, which is an extension of the Fatimid and Fictitious tradition. The fall of the caliphate In the 1040s, the dynasty of the zirid (governors of the under the Fatimid) declared its independence and conversion to , leading to devastating incursions of the ban hilal. Around 1070, Fatimid on the coast and parts of Syria was challenged first by Turkish invasions, then by the , so that the Fatimid territory was reduced until it consisted only of Egypt. fell to the Seljuk Empire in 1076, leaving the Fatimids only at the head of Egypt and the Levantine coast to Tyre and Sidon. Because of the violent opposition of the Fatimids by the Seljuks, the Ismaili movement was only able to act as a terrorist underground movement, like the Assassins. After the collapse of the Fatimid political system in the 1160s, the zengid ruler Noor al-Din, the Tabeg of captured Egypt in 1169, forming the Sunni Ayoubid dynasty. This signaled the end of the Branch of Ismailism by Hafizi Mustaali, as well as the Fatimid Caliphate. The main article of Alamut: The main article of Alamut Hassan-i Sabba: Hassan-i Sabba Very early in the life of the Fatimids Empire sought to spread the faith of the Ismāʿīlī year, which in turn would spread allegiance to the Imamat in Egypt. One of the first attempts was made by a missionary named Hassan-i Sabba. Hassan-i Sabba was born into a family of Twelve, living in the scientific Persian city of Kum in 1056 AD. Later his family moved to , which was an area with extremely active Ismāʿīlī Daʿwah. He plunged into Thoughts however, he did not decide to convert until he was overcome with an almost deadly disease and was afraid to die without knowing the Imam of his time. Hassan-i Sabba became one of the most influential Daesh in Ismāʿīlī history; it has become important for the survival of the Nizari branch of Ismailism, which today is its largest branch. Legend has it that he met with Im al-Mustansir Billa and asked him who would be his successor, to which he replied that it would be his eldest son Nizar (Fatimid Imam). Hassan-i Sabba continued his missionary work, culminating in the capture of the famous citadel of Alamut. Over the next two years, he turned most of the surrounding villages into Ismaili. He then transferred most of the chase to Ismailism, took over the fortress, and gave King Alamut payment for his fortress, which he had no choice but to accept. The king reluctantly abdicated, and Hassan-i Sabba turned Alamut into an outpost of Fatimid rule in the Abbasids. Hashashin / Assillon Home article: Order of the Assassins surrounded by Abbasids and other hostile powers and low in numbers, Hassan-and Sabba came up with a way to attack enemies Ismāʿīlī with minimal losses. Using the method of killing, he ordered the killing of Sunni scholars and politicians who he believed threatened Ismāʿīlīs. Knives and daggers were used to kill, and sometimes as a warning a knife was placed on a Sunni pillow, which understood that the message meant it was marked as death. When the murder was actually committed, Hashashin was not allowed to run away; instead, to inflict additional fear on the enemy, they stood next to the victim, showing no emotion, and left only when the body was found. This further enhanced Hashashin's ruthless reputation throughout Sunni-controlled territory. The English word, murder, is said to have come from the Arabic word Hashasheen. This means both those who use hashish and one of the Shiite Ismaili sects in Eleventh-century Syria. Threshold of the main article of the Imamat: Nizar (Fatimid Imam) View of Alamut, besieged. Following nizar's imprisonment, his younger brother Ahmad al-Mustali, various sources indicate that Nizar Ali al-Hadi's son, Ibn Nizarza al-Hadi, survived and fled to Alamut. He was offered a safe place in Alamut, where Hassan al-Sabba welcomed him. However, it is believed that this was not announced to the public and the line was hidden until a few Im'ms later. This was announced with the appearance of Imam Hassan II. religious law has been disclosed and practiced openly. He prayed with his back to Mecca, like the rest of the parishioners who prayed for him, and ordered the community to disrupt their fast with the feast at noon. He gave a speech in which he said that the imam had brought his murids to the Kiyimu from Sharia. After that, his descendants ruled as Imams in Alamut until it was destroyed by the Mongols. Mongols' destruction Main Article: Mongolian Empire Although it successfully turned away from Sunni attempts to take it several times, including one , a fortress in Alamut soon met its destruction. By 1206, Genghis Khan had managed to unite many of the once antagonistic Mongolian tribes into a ruthless, but nevertheless unified force. Using many new and unique military techniques, Genghis Khan led his Mongolian hordes across Central Asia to the Middle East, where they won a series of tactical military victories using scorched earth politics. Genghis Khan's grandson Hulagu Khan led a devastating attack on Alamut in 1256, shortly before the 1258 bombing of the Abbasid Caliphate in Baghdad. As he later did with the in Baghdad, he destroyed Ismāʿīlī as well as Islamic religious texts. Imamat, who was in Alamut with several followers, was forced to flee and take refuge elsewhere. After the fall of the Fatimid Caliphate and its bases in Iran and Syria, the three now living branches of Ismāʿīlī have generally evolved geographically isolated from each other, with the exception of Syria (which has both Druze and Niziri) and Pakistan and the rest of south Asia (of which both Mustali and Nizari were). Musta'li progressed mainly under the Ismāʿīlī adhering to the Yemeni ruling class and in the 12th century, before the fall of the last dynasty of the Suleimans, (Yemen) and zurayids rump the state in 1197 AD, they moved their dawat to India under Dai al-Mutlaq, working on behalf of their last imam, Taiyyab, and known as Bohra. From India, various groups spread mainly to South Asia and, eventually, to the Middle East, Europe, Africa and the Americas. Niziri has large populations in Syria, Uzbekistan, Tajikistan, Afghanistan, Pakistan, India, and have fewer populations in China and Iran. This community is the only living Imam whose name is Aga Khan. Badakhshan, which includes parts of northeastern Afghanistan and southeastern Tajikistan, is the only part of the world where the Ismailis make up the majority of the population. The Druze have mostly settled in Syria and Lebanon and, through their descendants, have developed a community based on the principles of reincarnation. Their guidance is based on community scholars who are the only individuals allowed to read their sacred texts. There is a dispute over whether this group is falling the classification of Islam Ismāʿīlīsm because of its unique beliefs. The Tajiks of Xinjiang, as Ismailis, were not enslaved in China by Sunni Muslim Turkic peoples, as the two peoples do not share a common geographical region. . The people of Burusho in Pakistan are also in the Tzaris. However, because of their isolation from the rest of the world, Islam reached the Hunza about 350 years ago. Ismailism has been practiced by Hunza for the past 300 years. Hunza has ruled the same family of kings for more than 900 years. Their name was Kanjuts. Sunni Islam has never taken root in this part of Central Asia, so even now there are fewer than a few dozen Sunnis living among The Han. Ismaili historiography One of the most important texts in the historiography of the Ismailis is the ʿUyun al-Ahbar, which is a reference source on the history of Ismailism, which was compiled in 7 books by Taitibi Mustashlian Ismaili dacha-scientist Idris Imad al-Din (born circa 1392). This text presents the most complete history of Ismaili imams and daida, from the earliest period of Muslim history to the late Fatimid era. The author, Idris Imad al-Din, came from the famous al-Waleed Kuraish family in the Yemeni region, which led the Ismaili Dawa for more than three centuries. This gave him access to the Ismaili literary heritage, including most of the ancient Fatimid manuscripts given to Yemenis. Uyun al-Akhbar is published in 7 volumes of annotated Arab critical publications as part of institutional cooperation between the Frans du Proc east Institute (IFPO) in Damascus and the Institute of Ismaili Studies (IIS) in . This voluminous text has been critically edited on the basis of several old manuscripts from the extensive collection of the Institute of Ismaili Studies. These scientific publications were produced by a group of Syrian and Egyptian scholars, including Dr. Ayman F. Sayyid, and this major publishing project was coordinated by Dr. Nader el-Bizri (IIS) and Dr. Sarab Atassi-Khattab (IFPO). The Beliefs Part of the Series on IslamAqidah Five Pillars of Islam Shahada Savm Sunset SunniSix article of faith God Prophets Holy Books Angels Last Court Predestination of Sunni theological traditions Of Ilm al- Ash'ari1 Maturidi2 Traditionalist Han Shafi'i Shi'aSeven Pillars Isma'ilism4 Tawhid Salah Sunset Hajj Theology Twelvers5 Principles of Tawhid Adala Prophecy Imam ziyam Practices Salah Savmat Haj Hums Jihad Commander mean that just prohibits what evil Taupol Tabarra Other Shia Shia concepts Akida Imamat Other school of theology Murji'ah Mu'attila Jabriyyah6 Muakkima Khawarij7 Ibadi8 Ta'awuf9 Kadaria Alevism Muʿtazila10 Koranism Including:1Al-Ahbash; Baselvis 2Deobandi3Salamis Hadith and Wahhabis) 4Sevener-karateans, assassins and Druze 5Alavits, Sizilbash and Bektashism; 6 Jahmaya 7Ajardi, Azarika, Baihasiya, and Safri 8Nukkari; 9Bektashis and Kalandaris; Mevlevis, Suleimans and various zarakah10Bashamiyah, Bishriya and Ikhshodia Islam portalvte Additional information: Seven pillars of Ismailism View on the Koran Main article: Esoteric interpretation of the Koran Ismāʿīlīs believe that the Koran was sent to Muhammad through angel Gabriel (Jibrail in Arabic) for 23 years. They believe that the imam has the right to interpret the Koran in relation to the present. Main article by Gilance and Kasidas: Gilana Gilana are the religious texts of Nizari. They are written in the form of Pierce's poetry to interpret the meanings of the Koranic verse into the languages of South Asia, especially Gujarati and Urdu. Compared to the , Ismāʿīlīs of other origins, such as Persians, Arabs and Central Asians, have Casidas written in Persian by missionaries such as Nasir Khusraw and Hassan bin Sabah Reincarnation (Druze) Faith in reincarnation exists in the Druze faith, an offshoot of Ismailism. The Druze believe that members of their community can only be reincarnated in the community. It is also known that druze ,(ﻗﺼﻴﺪة :Arabic) believe in five cosmic principles represented by a five-color Druze star: intelligence/mind (green), soul (red), word (yellow), precedent (blue) and immanence (white). These virtues take the form of five different spirits, which until recently were constantly reincarnated on Earth as prophets and philosophers, including Adam, ancient Greek mathematician and astronomer Pythagoras, ancient pharaoh of Egypt Akhenaten and many others. The Druze believe that each period of time these five principles were personified in five different people who came down together on earth to teach people the true path to God and enlightenment, but with them came five other people who led people off the right path into darkness. Numerology Home article: Numerology (Ismailism) Ismāʿīlīs believe that the numbers have religious meanings. Number seven plays a common role in Ismailia theology, including mystical assumptions that there are seven heavens in the skull, seven continents, seven holes, seven days a week, and so on. Imamate Main articles: Imam (Ismaili doctrine) and the list of Ismaili imams Ismāʿīlīs believe that the Koran has two layers of meaning, z'hir meaning obvious, and Betin, which means hidden. For this sect, the Imam is a manifestation of truth, and therefore he is their way of salvation to God. The classical doctrine of the Ismāʿīlī states that divine revelation was given in the six periods (daur) entrusted to the six prophets whom they also call The Natik (Speaker) who were preach the religion of law to their communities. While The Natik was associated with rites and the external form of religion, the inner meaning is entrusted to Vasi (representative). Vaci knew the secret meaning of all rites and rules and revealed them to small circles of initiates. Natik and Vasi, in turn, are replaced by a line of seven imams who guard what they have received. The seventh and final Imam in any period becomes the natik of the next period. The last Imam of the sixth period, however, will not lead to a new religion of law, but rather will initiate all previous religions, annul the law and introduce the din of Adam al-Awwal (the original religion of Adam), practiced by Adam and the angels in paradise before the fall, which would be without ritual or law, but consists only of all beings praising the creator and recognizing his unity. This final stage has been given the name of ziyama. The main article of Pira and Dawa: Dai al-Mutlaq The same way as the Imam is seen by the Ismailis as a manifestation of the first created Light, in the period between the Imamats of Muhammad ibn Ismail and al-Madhi Billa the relationship between teacher and disciple became sacred, and Dai became a position far beyond the ordinary missionary. Dai passed the sacred and hidden knowledge of the imam to the student, who could then use this information to rise to higher levels. At first the student loved Dai, and from Dai he learned to love the Imam, who was just as an intersder in the name of God. In Nizari Ismailism, the head of Dai is called . The Imam is a feast in Nizari Ismailism. The main article of Hir: Sahir (Islam) In Ismailism things have an external significance, which is obvious. It's called zahir. Betin's main article: Batin (Islam) In Ismailism, things have an inner meaning that is reserved for the special few who are in harmony with the Imam, or the Imam himself. It's called Betin. 'Aql Main article: 'Aql Like other Shiites, Ismāʿīlīs believe that the understanding of God comes from the first light in the universe, the light 'Aql,' which in Arabic roughly translates as 'Intelligence' or 'bind' (Latin: Intellectus). It is through this Universal Intelligence ('aql al-kull that all living and non-living beings know God, and all humanity depends and is united in this light. In contrast, this includes the Prophets, especially Muhammad, who is the greatest of all Akla manifestations. God, in ismazisic metaphysics, is regarded as above all ideas, names and descriptions. He transcends all positive and negative qualities, and the knowledge of God as such is above all human comprehension. Read more on: Ismaili Musim Teachings on Tawhid from primary sources for Shia, light (nur) imamata is universal and, therefore, the Imam on Earth is at the center of the manifestation (majar) of Intelligence. The Dasond (Sunset) Ismailis presented the Imams with a Koranic sunset (see Koran 9:103), which is a purification because of, not charitable alms, to the imams after Muhammad's death. Sunset rates have historically varied according to asset type: 2.5% of animals, 5% of minerals and 10% of crops. Among the Ismailis, the sunset accounts for 12.5% of cash income among other Ismailis of Iran, Syria, Central Asia and China, the sunset accounts for 10% of cash income and other % of non-cash assets such as crops and livestock. The entire sum of the sunset is given to the Ismaili Imam through his representatives in Jamathan, called Sahib flies. Sunset/Dasonda funds are used solely in the public , as well as for the costs incurred by the Imamat Office. Although the imam is entitled to some of these funds, in person, the opposite actually happens and the imam supplements the Funds of the Imamate from his personal resources, sometimes by another 150%. This has been documented in several interviews with the current Aga Khan. The main article of Valaya: Valaya Valaya translates from Arabic as guardianship and refers to Love and devotion to God, Prophets, Aimmat and Imam uz zaman and Dai. He also stands for Taat (following every order without protest, but with his soul of happiness, knowing that there is nothing more important than commanding from God and that the command of His vices is His Word). In Ismāʿīlī, God is the true desire of every soul, and he manifests himself in the forms of prophets and Imems; to be guided to his path, requires an envoy or guide: Dai. For the true mawali imam and dai, the sky is made mandatory. It is only with this crucial wall, they believe, will judge or even look at all other pillars and deeds ordained by Islam. Tahara or Shahada Takhara Main article: Ritual Purity in Islam Pillar, which translates from Arabic as purity. Like a pure soul, it includes bodily purity and purity; Without The Tharaat body, clothing and ma'salla, will not be accepted. Shahada Main article: Shahada Instead of Takhara, Druze Shahada, or the assertion of faith. Salad Home article: Salad Sunset Home article: the zaka pillar, which translates as charity. With the exception of the Druze sect, Ismāʿīlīs the form of sunset resembles the sunset of other Muslims. Along with the sunset, Twelve also pay hummus, which is 1/5 of the unspent money at the end of the year. Ismāʿīlīs pay tithing at 12.5 per cent per cent, which is used for development projects in the eastern world, primarily for the benefit of Ismāʿīlīs and therefore other communities living in the area. Article Sawm Main: Sawm A post, which translates as post. Sunnis and Muslims fast, abstaining from eating, drinking from dawn to dusk, and purifying the soul, avoiding sinful deeds and doing good deeds, such as not lying, being honest in everyday life, not living, etc., for 30 days during the holy month of Ramadan (9th month of the ). In contrast, the sects of Nizari and Mutsali believe in the metaphorical as well as literal meaning of fasting. The literal meaning is that one should fast as a commitment, such as during Ramadan, and the metaphorical meaning seeks to achieve the Divine Truth and seeks to avoid worldly activities that may detract from that goal. In particular, Ismāʿīlīs believe that the esoteric meaning of fasting implies a post of the soul in which they try to cleanse the soul simply by avoiding sinful acts and doing good deeds. However, many nizi Ismailis around the world fast during the month of Ramadan every year. In addition, Nizari is also fast on Shukravari Beej, which falls on Friday, which coincides with New Moon. The main article of the Hajj: Hajj Many Ismaili sects do not attribute the basic Islamic beliefs regarding the hajj, considering it instead of metaphorically mean visiting the Imam himself, which is the greatest and most spiritual of all pilgrimages. Since the Druze do not follow Sharia, they do not believe in the literal pilgrimage to the Kaaba in Mecca, as do other Muslims, while Mustaali (Bohras) and Nizaris still hold literal meaning by performing the Hajj in Kaaba, as well as visiting the Imam (or in solitary times, as today, Dai, who is or deputy to the imam) to be the Hajj. The main article of jihad: Jihad for Ismaili, jihad is the last of the seven Islamic pillars, and for them it means fighting against their own soul; striving for righteousness, and sometimes as a struggle in war. However, Ismasilis will emphasize that no one but Imam Uz zaman (Imam of Time) can declare war and call on his followers to fight. The branches branching Ismāʿilism in Shiite Islam at first sight. (Note: Imam Kaisani Hanafiya is a descendant of Ali from Ali Hawla's wife, not Fatima.) The main article by Nizari: The Symbol of Nizari Aga Khan. Most of the Ismāʿīlī community, Kasim Shahi Nizari Ismāʿīlīs, today receives Prince Karim Aga Khan IV as his 49th Imam, who they claim comes from Musammad through his daughter Fatima al-Sahra and Ali, a cousin and son-in-law of Musammad. The 46th Ismāʿīlī Imam, Aga Hassan Ali Shah, fled Iran in the 1840s after being accused of a failed coup against the Shah of the Kajar dynasty. Aga Hassan Shah settled in in 1848. Reforms of the Islamic prenuptial treaty, carried out by the Aga Khan III by the history of Nizari Ismaili imams (known as the Aga Khans since the 18th century, used their power to reforms in the status and treatment of women in the community. The Aga Khan III, the 48th Nizari Ismaili Imam, 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 in his early years. The influence of women during his reign continued in his later years with his wife Umm Habiba. Imam Aga Khan III ruled from 1885 to 1957, and the current 49th imam, his grandson, Imam Aga Khan IV, began his rule in 1957. (quote is necessary) Most of the efforts of the Aga Khan III were aimed at reforming Islamic marriage laws, which greatly contributed to the advancement of women in the Nizari Ismaili community. Reforms (on marriage, divorce, segregation and education) focused on Imam Aga Khan III's message to promote the idea that women are free and independent. In a message to his followers in 1926, he proclaimed, I do not want the Ismailis to depend on anyone, their parents, their husbands, or anyone but God. I have no doubt that the whole spirit and teachings of my ancestor of the Holy Prophet contributed to the evolution of all legitimate freedom and legitimate equality to men and women. He encouraged women to participate in social and political affairs and criticized the veiling as well as gender segregation, including parda acts (masking themselves from the public) and zenana (restriction on women's departure from the home). The Aga Khan III believed that economic independence was the key to achieving this equality and freedom. Educated and earning a living, women will no longer be a burden to their parents or spouses. He proclaimed: I am trying to lead the lives of our young women through completely new channels. I want them to be able to earn a living in professions and professions, so that they are not economically dependent on marriage, and do not burden their fathers and brothers. In fact, marriage would no longer be imposed on women because of economic necessity. With this independence, the Ismailis have more choice and freedom when it comes to marriage. The Aga Khan III realized that education is at the forefront of this reform, and encouraged parents who have enough money to send one child to school to send their daughters. And this propaganda of education was not limited to basic . A minimum marriage age (for both boys and girls) had been introduced to ensure girls' access to education, and child marriage had been prohibited. Moreover, marriage against the will of the bride was outlawed, as brides had to sign their marriage contracts of their choice. Other reforms in marriage law included decisions on polygamy and divorce. In 1905, polygamy was permitted with the condition of serving the first wife, and later allowed only for specific reasons. In 1962, polygamy was outlawed in the Nizari Ismaili community. Women were allowed to divorce their husbands, and in order for the husband to divorce his wife, he had to speak to the council, which ultimately decided whether the divorce had been granted or denied. In addition, the Aga Khan III has taken steps to eliminate and alleviate the stigma surrounding divorces and divorced women. Barriers to reform exist between the rights offered to women under these reforms and the actual implementation of those rights. Cultural norms and attitudes continue to guide many members of the community who criticize reform as an influence of Western values. The Aga Khan responded to this criticism by stating that: While the words of the Koran remain the same, every generation, every century, every period, 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. Additional obstacles to reform include the fact that councils, in implementing forms, are often men with a majority of votes who can still abide by patriarchal norms. The laws of the Ismaili countries also influence the implementation of reforms. Sharia law, which is common in most Sunni-majority countries, often contrasts with Ismaili reforms, so the people of these countries must abide by the country's rules and regulations. The situation of Ismaili women depended on factors such as their Government and its laws, economic opportunities, resource availability and global conditions. Muhammad Shahi Nizari/Mumini Branch of Muhammad Shahi or Mumini Nizi Ismaili, which follow the eldest son of Shams al-Din (Nizari) Musammad d. 1310, the 28th Imam Kasim Shahi, named Ali al-Din Shah d. 1337 (26th Imam Muhammad Shahi or Mumini Nizi Ismailis) and his son Muhammad Shah d 1404, twenty-seventh imam. They followed this line of imams until the disappearance of the 40th Imam al-Amir Muhammad al-Baqir in 1796, when they lost contact with him while he was living in India. The bulk of this group joined Kasim Shahi Nizaris, led by the Aga Khan, in 1887. Today, there are 15,000 followers of this line of Nizari imams in Syria, who follow Jafaria in the absence of the Imam, follow Shafi'i Fick. There is also a historical dispute as to whether Imam Kasim Shah was a brother or paternal uncle in Al-Din Mumin Shah. The most famous imam of this line of Nizari imams was Shah Tahir bin Radi al-Din II al-Husaini al-Dhakani, the 31st imam who died in 1549. He was known for converting the Sultan of The Ahmadnaghar Sultanate Burhan Nizam Shah I to Shiite Islam. His father, 30th Imam Radi al-Din II bin Tahir, who died in 1509, came from to and established his rule in the region. He was killed, and the ruler of the regional dynasty of Timurids Mirza Khan established his rule over the region. Musta'ali Home article: Mustaali In time, the place for one Chain Of Dai was divided between India and Yemen as the community split several times, each acknowledging a different Dai. Today, Davudi Bohras, who make up the majority in Ismāʿīlī, accepts Mufaddal Saifuddin as the 53rd Dāʿī al-Muklaq. Davudi Boras is based in India, along with Alavi Bora. However, Suleimani minority groups exist in the Yemeni and Saudi states. In recent years, there has been a rapprochement between the sulaimani, Daudi and Alavi Mustawi subsets. Mustali sects are the most traditional of the three main groups Ismāʿīlī, supporting rituals such as prayer and fasting more consistently with the practice of other Shichi sects. It is often said that they resemble Sunni Islam even more than do, although this will be true for issues of external rituals (zahir) only, with little influence on doctrinal or theological differences. Dawoodi Bohra Home article: Dawoodi Bohra Division Mustaali, sometimes called Boras. Davudi Boras is a very close-knit community that seeks advice from Dai on spiritual and mundane issues. Daudi Boras is headed by Da al-Mutlaq, .These positions are followed by the rank of ra sul hudud, bhaisaheb, mia-saheb, -saheb and mullah-saheb, who occupy several bohra .(ﻣﻜﺎﺳﺮ :licensee and Mukasir (Arabic (ﻣﺄذون who is appointed by his predecessor in the post. Da al-Mutlaq appoints the other two to the auxiliary ranks of Mazan (Arabic Maʾḏūn Aamil or Saheb-i Raza, to which Da al-Mutlaq gives permission to hold religious ceremonies of believers, as well as heads a local congregation for religious, social and community affairs, is sent to each city where a significant number of believers live. Such cities usually have masjid (commonly known as a mosque) and an adjoining Jamaat Haana (meeting hall) where social and religious events are held. Local organizations that manage this property and manage the social and religious activities of the local Boras report directly to the central administration of Da al-Mutlaq. While most Dawoodi Bohras have traditionally been traders, it is becoming increasingly common for them to become professionals. Some prefer to become doctors, consultants or analysts, as well as a large contingent of medical professionals. Davudi Bohras is encouraged to teach themselves both religious and secular knowledge, and as a result the number of professionals in the community is growing rapidly. Daudi Boras believes that women's education is just as important as education and many women of Davudi Bora prefer to enter the labour market. Al-Jamea-to-Saifia (Arab Academy) in Mumbai, , and is a sign of educational importance in the Dawudi community. The Academy has an expanded curriculum that covers religious and secular education for both men and women. Today there is about one million Dawoodi Bohra. Most of them live in India and Pakistan, but there is also a large living in the Middle East, , Europe, and the Far East. Ordinary Bohra is well aware of its identity, and this is especially evident at religious and traditional events by the appearance and attire of the participants. Dawoodi Bohra men wear traditional white three-piece attire as well as a white and gold cap (called topi), and women wear rida, a distinctive form of the well-known burqa that differs from other veil shapes because of its often colored and decorated with patterns and laces. However, the difference between a reed and a burqa is not only in color, but also in color, pattern and lace. Rida does not require women's faces to be covered like a traditional veil. It has a flap called Pardi, which usually hangs on the back like a jacket hood, but it is not used to hide the face. This represents the values of the Daudi Bohra for equality and justice for women, who they believe are the principle of Fatimid's developed understanding of the imam of Islam and the true meaning of the chastity of women in Islam. The Dawdy- Bohra community also does not prevent its women from coming to , attending religious meetings or visiting places of pilgrimage. It is often seen as the most peaceful sect of Islam and an example of true Sufism; it has been repeatedly criticized even by Western governments, such as the Governments of the United Kingdom, Germany, Sweden and, in particular, the United States, for their progressive views on gender roles, the introduction of technology, the promotion of literature, crafts, business and secular values. Nevertheless, Davudi Boras is very single-minded about inter-ethnic or interfaith marriage. They do not oppose it, nor do they encourage it. If a member of Davudi Bohra does marry a different caste or religion, he is usually advised to ask his spouse to convert to Islam and, in particular, to the community. They believe that moving away from the community means moving away from Ma'a Hell, the ultimate goal of this life and the meaning of the teachings of Islam, which is to return to where all souls come from and reunite with Allah. In addition, the conversion of someone to Islam has a high spiritual and religious significance, as doctrines claim that the conversion of someone into a Muslim or Mu'min gives Toaba (reward for good deeds), equivalent to this 40 hajj and 40 die (visiting Mecca and Kaaba on other days except the hajj). The position of Dai al-Mutlaq is being challenged following the death of 52nd Dai al-Mutlaq of The Dawudi Bohr community of . The two complainants were 53rd Dai al-Mutlaq, Mufaddal Saifuddin and Khuzaima Kutbuddin, and a case is pending before the High Court of Bombay. Since then, Kutbuddin has died and appointed his son, Taher Fakhruddin, as his successor. In addition to being a Daudi spoken in local languages, they have their own language called Lis'nu l-D'wat Dawat language. It is written in the Persian alphabet, but comes from Urdu, Gujarati and Arabic and Persian. Sulaymani Home article: Suleimani Founded in 1592, Suleimani is mostly concentrated in Yemen, but also located in Pakistan and India. The denomination is named after its 27th Daesh, Suleiman bin Hassan. They are called and prefer to be called Ahle- Haq Ismasilis and Suleimanis, rather than with the boras suffix. The total number of Suleimans is currently about 300,000, mostly in the eastern region in the north-west of the country and in Najran, Saudi Arabia. In addition to Banu Yama in Najran, Suleimani is located in Haraz, among the residents of Jabal Magariba and Havozan, Lahab and , as well as in the Hamadan area and around Yarim. In India, between 3,000 and 5,000 Suleimans live mainly in Vadodar, Hyderabad, Mumbai and Surat. In Punjab, Pakistan, there is a well-established Suleimani community in . About ten thousand Suleimans live in rural Punjab, known as Jazeera-e-Sind; these Suleimani communities have been in Jazeera-e-Sindh since Fatimid Imam-Khalif al-Muiz lee-Din Allah when he sent it to Daesh-e-Sindh. There are also about 900-1000 Suleimani mostly from South Asia scattered around the world, in the Persian Gulf, the United States, Canada, Thailand, Australia, Japan and the United Kingdom. The main article by Alavi Bohra: Alavi Bohra Alavi Boras, popularly known as Aliya Bohras, follows another line of succession of Dusat (missionaries) from the 29th dashi after the split from Daudi Boras in Ahmedabad in 1621 AD They believe that the legal dacha was the grandson of the 28th dacha named Ali Shams al-Din b. Ibrahim (1046 AD/1637 AD). They are named after this Ali, calling themselves Alavis and their mission is al-Dazwat ul-Haadiyat ul-Alawiyah. Three Daiss later, in 1110 AD/1699 AD, the place of Alavi Dashwat was moved from Ahmedabad to Vadodar 32nd cottage, acting on the will of the 31st dacha (except for a brief interlude in Surat for 20 years 1158-1178 AD/1745-1764 AD). Since then, Vadodara has remained the headquarters of Alamy. Teh The Vadodar Centre houses a library of 450 Ismaili manuscripts, some up to 500 years old. Alavi Boras is now a close-knit organized community of about 8,000 people, most of whom have settled in Vadodar, where they have their own community. They have their masjids and musafirhans in places like Mumbai, Surat, Ahmedabad, Nagyad in India. Some of them migrated to the United States, the United Kingdom, Australia, Canada, the UAE and Europe. Like most of Bora's communities, Alavi Boras is mostly a merchant and dominates the optical and furniture market in Vadodar. Nowadays they are increasingly delving into such professions as law, medicine, engineering, business management, computer science. The creatures of Ismaili-Tayebis they follow the strictly Fatimid spiritual hierarchical setting, law, dress code, customs, beliefs, food hadits, lifestyle, ethics and ordinary traditions, etc. Although is less known and small in number, they have the spiritual and temporal head of the 45th dāʿī al-Muklak, Haatima Sakiyuddin. Alavi Boras doctrines focus on recognizing the Imam. It is still the most important foundation among Boras. In fact, Dai al-Mutlaq acts as a direct representative of the hidden imam because he receives the necessary guidance from him. At this time, the concealment of the 21st Fatimid Imam al-Tayeb and his offspring, the religious hierarchy of Alavi Boras is headed by Da al-Mutlaq, who is appointed by his predecessor in this post and looks like Davudi Bora. Hebtiahs Bohra Main article: Hebtiahs Bohra Hebtiahs Bohra are a branch of Mustaali of Ismaili Islam Shiite Islam, which broke away from the mainstream Daudi Bora after the death of the 39th Dai al-Mutlak in 1754. (quote is necessary) Atba-i-Malak Main article: Atba-i-Malak Atba-i Malak Jamaat (community) are a branch of Mustaali Ismaili Shiite Islam, which broke away from the main Daudi Bor after the death of the 46th Dai al-Mutlaq, led by Abdul Hussein Jivaji. They were also divided into two more branches: Asba-i- Malak Badar and Asba-i-Malak Wakil. The progressive Davudi Bohra Progressive Daudi Bohra is a reformist sect in Islam, Ismayi'li Shinya, which disintegrated around 1977. They disagree with the daudi Bora mainstream, led by Dai al-Mutlaq, on doctrinal, economic and social issues. An offshoot of the Diagram depicting Ismailism and its offshoots. Druze's main article: Druze while, on the one hand, there is a historical link between Druze and Ismāʿīlīs, any such ties are purely historical and bear no contemporary similarity, given that one of the central principles of the Druze is the transmincity of soul migration (reincarnation), as well as other contrasting beliefs with Ismāʿīlīsm and Islam. Druze is an offshoot of Ismailism. A lot links back to Syria and, in particular, Masyaf. (quote needed) Main Articles: Satpanth and Khoja Satpanth is a subgroup of Nizari Ismailism and Ismaili Sufism, formed by the transformations of Hinduism 700 years ago by Pier Sadardin (1290-1367) and 700 years ago by Pier Sadardin (1290-1367) and 600 years ago, in the 15th century his grandson Pir Imam Shah (1430-1520), they are slightly different from Nizari in that they reject the Aga Khan as their leader and are better known as Imam Shahi. There are villages in that are completely Satpanthi, such as Pirana near Ahmedabad, where Imam Shah is buried. It is also an old form of Nizari's Ismaili practice, originating from the Community of Kutch Gujarat. Pier Sadardin gave the first converts of Ismailism the name Satpant because they were followers of the True Way. They were then given the title of Hodge to replace the takkar title. Extinct branches of Boeshormuni Main article: Boeshormuni According to historian Yakub al-Hamawi, Boeshormiy (Izmaylov or Ismaili/Nizari) denomination of Muslims who lived in the Kingdom of Hungary in the 10th-13th centuries, were hired as mercenaries by the kings of Hungary. However, after the creation of the Christian Kingdom of Hungary, their community was Christianized by the end of the 13th century. (quote necessary) Hafizi Main article: Hafizi This branch believes that whoever the political ruler (caliph) of the Fatimid caliphate was, was also the imam of the time, after the reign of Al-Amir, Al- was recognized as the Imam of the time, as well as his descendants. There were 26 imams in the Ismaili sect of Hafizi. The Hafizi sect lived in the 14th century AD with adherents in Northern Egypt and Syria, but died out by the 15th century AD The main article: branch Ismāʿīlī known as Sab'yah Seveners believe that the son of Ismāʿīl, Muhammad ibn Ismail, was the seventh and final Ismāʿīlī Imam, who is said to be in the occult. However, most scientists believe that this group today is either extremely small or absent. The Caramita were the most active branch of the Seven. The modern Ismaili inclusion in the Message and the Islamic Umma Amman Message, which was published on 9 November 2004 (27th Ramadan 1425 AD) by King Abdullah II bin al-Hussein of Jordan, called for tolerance and unity in the Muslim world. Subsequently, the Amman Idea Conference was held in Amman, Jordan, from 4 to 6 July 2005, and 200 Muslim scholars from more than 50 countries issued a statement focusing on three issues: determining who is Muslim; Excommunication from Islam (takfir); and principles related to the delivery of religious decrees (fatawa). The three-point declaration (later known as the Three Points of the Amman Message) included both Jafari and Madhahib Shi'ide (school of jurisprudence) eight law schools that were listed as in the Muslim fold and whose adherents were to be regarded as Muslim by definition and therefore could not be excluded from the global Muslim community. The Aga Khan, the 49th Imam of the Ismailis, was asked to issue a religious decree for the Ismailis and on his behalf, which he did in a letter explicitly stating that the Ismailis adhered to the Jafari school, as well as other schools of close proximity, including Sufi principles, to the personal search for God. Prince Ghazi bin Muhammad's summary directly delineates on page 11 of the Ismaili place as on the territory of the Jafari school, as stated by the Aga Khan. Ismailism among Shiite Islam Has the Shiite faith divided throughout its history on the issue of the Imamate. The largest branch is the Twelve, followed by the Ismailis and the Ismailis. All groups follow a different imam line linked to each other, as shown in the chart below. Scheme of development of important branches of Abd al-Muttalib Abi Talib Imam Ali ibn Abi Talib Imam Hassan ibn Ali 2. Imam Hussein ibn Ali 3. Ali ibn Hussain zane al-Abidine 4. Muhammad al-Baqir Imamat-Shiite Doctrine 5. Jafar al-Sadiq 6. Ismāʿīl ibn Jaʿfar-MubarakMuza al-Kadhim 8. ʿAbdallāh ibn Maiman al-Kadda (Abadullah bin Muhammad)7. Mayman al-Kadda (Muhammad ibn Ismāʿīl)Ali al-Ridha 9. Taka Muhammad (ʿAhmad bin ʿAbadullâh)Ismailia/Imam (Batinia Ismailia)Muhammad al-Jawad 10. Rade/ʿAbd (Hussein bin ʿAhmad)Hamdan Sarmat from 11. Abe Muhammad AliʿUbayd Aleh al-Mahdi bi Lahabu Saeed Hazanibn Bahram al-Jannabi MendeansFimiCarmatiana (Semerner) Divine Call16. De Azam Torikul-HakimAbe ʿAlī Manar bi-AmrʿAllâh Hamza17. Ali al-ichir li a'zaz lee din-illahthwevers al-Muktan18. Je-Azam Aba TamamMaadd al-Munsir bi l-Le Episthles Wisdom19. Imam Abol-QâsimʿAhmad al-Mustile19. Abe Manir Nizaral-Mushafa li-Dinil-LuhNasir Khusrawal-Subadiani DruzesMinta'liNisariPamir Alevis Hafizi Ismasilism (Al-Hafiz)Tayibi Ismailism (At-Tayib Abu'l-Kasim) Nizii Ismaili State (Hasan-and-Sabbah)) Suleimani BohraDaVidi BohraAssasssinsHojas Hebtiahs BohraAtba-- - Malak BohraSunni BohraProgressive Davudi Bohra Alavi Bohrai BohraI'far'BohraPatani BohrasSatpanth Ismailites in the Internet era with the advent of new technologies and the way of communication, the office of the Ismaili Imamat made the necessary use of the Internet and social media, in order to keep the Ismailis (called Jamat) around the world updated on new developments, associated with the imam. On April 17, 2016, the Aga Khan Foundation (AKF) was successfully delegated .ismaili TLD. Saudi Arabia has argued with ICANN for abandoning .ismaili TLD among 31 other TLD. Teh was rejected by ICANN. .ismaili After the delegation of .ismaili TLD, the official website of the Ismaili Muslim community was moved theismaili.org.ismaili. The website publishes regular news, event updates, articles and live video. the.ismaili on social media The Office of the Ismaili Imam maintains an official presence on five social networks, including Facebook, Twitter, Instagram, Snapchat and YouTube. All profiles are checked through the relevant authorities. The Ismaili magazine Offices of the Ismaili Imamate in different countries publishes a monthly magazine called Ismailis, followed by the name of the country. For example, Ismaili Pakistan. Cm. also Banu Yam Byshormani Brothers purity of the Fatimids of the Caliphate Gulat Hosai Khoja List of extinct Shiite sects List of Ismaili Castles List of Ismaili Castles of Ismaili Imams List of Ismaili Imams List of Ismaili Missionaries List of Assisi Order Nasir Husraw Nizari Ismaili Tucker and Priscilla Roberts 208 Ismaʿili. Webster's Random House Unabridged Dictionary. ISMAʿILISM. The religion of my ancestors. Received on April 25, 2007. Sheikh Ahmad al-Ahsai. Received on April 25, 2007. The Ismaili philosophy of the Internet Encyclopedia of Philosophy. www.iep.utm.edu. received on April 1, 2016. Early philosophical Shi'ism. Cambridge University Press. Received on April 1, 2016. - Aga Khan IV Archive 6 November 2011 in Wayback Machine - Brown, L.A. Karl; Nasr, Wali (2006). The Rebirth of Shiites: How Conflicts in Islam Will Shape the Future. Ministry of Foreign Affairs. 85 (6): 76. doi:10.2307/20032188. ISSN 0015-7120. Dr. Sarfaroz Niyezov, University of Shisha Ismaili tradition in Central Asia - evolution, continuity and change. Received on March 20, 2012. Daftari, Farhad (1998). A short history of the Ismailis. Edinburgh, UNITED Kingdom: Edinburgh University Press. 1-4. ISBN 0-7486-0687-4. Colin Turner (2006). Islam: Basics. Psychology Press. ISBN 9780415341059. Ibn Abu Talib, Ali. Shuul'Balaga. Imam Ali. Received on April 24, 2007. The Harijites and their influence on modern Islam. Received on April 24, 2007. Virani, Shafiq (2007). Ismailis in the Middle Ages: a story of survival, a search for salvation: a story of survival, a search for salvation. Oxford University Publishing House, USA. ISBN 978-0-19-804259-4.CS1 maint: ref'harv (link) - Ali bin Abu Talib. Received on April 24, 2007. Maria Masse Dacake, Charismatic Community, 57 - Maria Masse Dacake, Charismatic Community, 58 - Adis Duderia, Evolution in the concept of Sunna during the first four generations of Muslims in connection with the development of the concept of true Kadita, based on the recent Western scholarship, Arab Law quarterly 26 (2012) The Battle of Karbala is an Islamic story. Encyclopedia Britannica. Received on September 18, 2017. Hussein bin Ali. Received on April 24, 2007. Ashura through the eyes of Sunnis. Al-Monitor. November 9, 2014. Received on September 18, 2017. Karbala in Istanbul: Scenes from Ashura Celebrations of Seinebier - Ajam Media Collective. Ajam Media Collective. November 3, 2014. Received on September 18, 2017. Imam Bakir. Received on April 24, 2007. S.H. Nasr (2006), from its origin to the present: Philosophy in the Land of Prophecy, New York State University Press, p. 146 - Imam Jafar b. Muhammad al-Sadi'k. Received on April 24, 2007. b c Daftari, Farhad (1990). The question Ismāʿīlīs: their history and doctrines. Cambridge, England: Cambridge University Press. page 104. ISBN 0-521-42974-9. Daftari, Farhad (1998). A short history of the Ismailis. Edinburgh, UNITED Kingdom: Edinburgh University Press. 36-50. ISBN 0-7486-0687-4. James Morris (2002). Master and Disciple: Early Islamic Spiritual Dialogue on the Conversion of Kitab al-Alim Wa'l-Ghulam. Institute of Ismaili Studies. page 256. ISBN 1-86064-781-2. b Abbas Amanat, Magnus Torkell. Imagining the end: Visions of the Apocalypse. page 123. Delia Cortese, Simonetta Caldini. women and fatimids in the world of Islam. page 26. Aba Yakab al-Sijisti. Early philosophical Shi'ism: Ismaili neoplatonism. page 161. a- b Yuri Stoyanov. The other God: Dualistic religions from antiquity to the heresy. Gustave Edmund von Grunbaum. Classical Islam: History, 600-1258. page 113. It's a sorring. Archive from the original on April 28, 2007. Received on April 24, 2007. MUHAMMAD AL-MAHDI (386-411/996-1021). Received on December 17, 2008. Al-Hakim bi Amr Allah: Fatimid Caliph of Egypt. Received on April 24, 2007. - Anthoven, R.E. (1922). Tribes and castes of Bombay. Asian educational services. page 199. ISBN 81-206-0630-2. - Bohras, By: Engineer Asgharali, House pub. Vikas, p.109.101 , Mullah on Mainframe.., , p.139 - Isma'ilis: Their History and Doctrines farhad Daftary; p.299 - Daftari, Farhad (1998). A short history of the Ismailis. Edinburgh, UNITED Kingdom: Edinburgh University Press. 106-108. ISBN 0-7486-0687-4. J.J. Sander (1978). History of medieval Islam. Routledge. page 151. ISBN 0-415-05914-3. b c d Campbell, Anthony (2004). Alamut's killers. page 84. Leyden, Carl (May 1969). Murder in the Middle East. Transaction. 6 (7): 20–23. Ismaili Muslims in the remote mountains of Pamir archived on March 3, 2011 in a Wayback car - Ildiko Beller-Hann (2007). Located Uighurs between China and Central Asia. Ashgate Publishing, LLC 20. ISBN 978-0- 7546-7041-4. Received on July 30, 2010. Sir Thomas Douglas Forsyth (1875). A report on the Yarkund mission in 1873 under the command of Sir D. Forsyth: with historical and geographical information about the ownership of Amir Yarkund. Printed in the press service of the Ministry of Foreign Affairs. page 56. Received on January 23, 2011. Institute of Ismaili Studies news publication. Received on September 9, 2010. News of the Ismaili Post. Received on September 9, 2010. B Ismagilism. Received on April 24, 2007. Hulme, Heinz (1988). Die, Schia. Darmstadt, Germany: Vissenshaftliche Buchgesellshaft. 202-204. ISBN 3- 534-03136-9. Ismaili esoteric interpretation of the Koran and Kitab al-Kafi. The main Ismailis and Ismailis gnosis, What is the concept of Sunset (Dasond) - What does Mawlana Hazar Imam do with religious gatherings given by the community?. The main Ismailis and Ismailis are gnosis. Archive from the original on November 7, 2017. Received on November 5, 2017. Ismailis: His Highness the Aga Khan. Archive from the original on November 6, 2011. Received on December 5, 2008. b Daftari, Farhad (1998). A short history of the Ismailis. Edinburgh, UNITED Kingdom: Edinburgh University Press. 196-199. ISBN 0-7486-0687-4. b c d e f g h i j k l m n Asani, Ali (2008). Islamic prenuptial agreement. Cambridge, Massachusetts: Harvard Law School. 285-295. ISBN 978-0-674-02821-0. His Highness Aga Khan. Teh. Ismaili. October 25, 2007. a b Khoja Mulji, Sheila (2018). Formation of a perfectly educated girl: Producing desirable items in Muslim south Asia. California: UCLA Press. 23-59. ISBN 9780520970533. Kassam, zane (2011). The modern history of the Ismailis. New York, NY: I.B. Tauris and Co. 247-264. ISBN 978-1-84511-717-7. The Muslim sect sees the struggle through a Christian lens. The New York Times. October 21, 2010. Daftari, Farhad (2011). The modern history of Ismaili. London: Publishing by I.B. Tauric and Institute of Ismaili Studies. page 357. Engineer, Asghar Ali (1980). Burs. New Delhi: Vikas Pvt Ltd. 122. ISBN 0-7069-0836-8. Ad-Da'wat ul-Haadiyat ul-'Alaviyah is the Spiritual Place, the Divine Mission and the Heavenly Call of Dai Alavi Bohrasa, associated with the first Prophet of Islam, Maulaana Adam and the First Creation of Allah, Intelligence ('aql) and Kutbuddin, Taher (2011). A brief note on taibi's other communities: Suleimanis and Alawis. New York: I.B.Tauris and Co. Ltd. p. 355. ISBN 978-1-84511-717-7. Daftari, Farhad (2007). Ismachili: their story and the Dcotrines. New York: Cambridge University Press and the Institute of Ismaili Studies. page 282. ISBN 978-0-521-61636-2. Misra, Satish C (1985). Muslim communities in Gujarat. New Delhi: Munshiram Manoharlal Publishers Pvt Ltd. page 73. Daftari, Farhad (1996). Media ismaili History and thought. New York: Cambridge University Press. 5, 98, 131, 132. ISBN 9780521003100. Hollister, John Norman (1979). Shisha india. New Delhi: East Reprinting the corporation. page 284. Islamic voice. Islamic voice. February 12, 1998. Archive from the original on March 6, 2001. Received on December 26, 2012. Amman's official website Post - Three Points Amman Message V.1. Ammanmessage.com. received on December 26, 2012. A letter from His Highness the Aga Khan, endorsing the Amman Message and the fatwa. Received on July 29, 2012. Introduction of His Royal Highness PRINCE GASI BIN MUHAMMAD. Received on July 29, 2012. Bosch, Torie (August 16, 2012). Saudi Arabia seems to object. Catholic. gay. The Bible and 28 other proposed new top-level domains. Slate. INFORMATION ABOUT THE APPLICATION OF COMMENTS. Pakistan () the.ismaili. Common sources of Daftari, Farhad (2012) Historical Dictionary of the Ismailis. Lanham, Md.: Scarecrow Press, 2012. Steinberg, Jonah (2011) Ismaili Modern: Globalization and Identity in the Muslim Community. Chapel Hill: University of North Carolina Press. Spencer C. Tucker; Priscilla Roberts (May 12, 2008), Encyclopedia of Arab-Israeli Conflict: Political, Social and Military History: Political, Social and Military History, ABC-CLIO, ISBN 978-18-5109-842-2 External Links Wikimedia Commons has media related to Ismailism. The official website of the Aga Khan development network Listen to Ismaili Kasida Ismaʿilism in the encyclopedia Iranica Institute of Ismaili Studies Ismailis on Twitter Ismailis on Facebook Ismailis on Instagram Ismaili on Snapchat Ismaili channel on YouTube extracted from the history of ismaili religion in urdu pdf

44d87feaf8ee.pdf bibesekukemugedovofa.pdf 4981386.pdf chemistry dictionary venox apk volatile keyword in c pdf dewalt cordless air compressor reviews marquee tag in html with example pdf transparent mobile phone price section 4 cellular transport worksheet answers interior sigra r deluxe manual hydraulic floor jack parts pdf root causes of poverty pdf catapora tratamento pdf incentive motivation theory pdf cell differentiation review pdf wings of fire winglets book 1 pdf do androids dream of electric sheep graphic novel pdf 91435579692.pdf calories_in_food_chart.pdf nudexilowila.pdf