History of Ismaili Religion in Urdu Pdf
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History of ismaili religion in urdu pdf Continue The branch of Shiite Islam 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 Numerology Panente Reincarnation Of the Seven Pillars of Love Mohammad and Ahl al-Bayt Purity Prayer Prayer Prayer Charity Post Pilgrimage Musta'li and Nizari Stories Branches / sect Musta'li TaibiBi Daudi Bohras Hebtiahs Atba i Malak Badar Wakil Progressive Suleimani God Alavi God Hafizi Niziri Cissains Seveners 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 Nasir Khusraw 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 Mosque Jamaat Khan Baghdad Manifesto Batiniyah Druz Satpant Sunni Bohra Early Imams Ali Hassan Hussain al-Sajad al-Baqir Jaʿfar al-Baqir Ismāʿīl ibn Jaʿfar al-Mub'rak Muhammad 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: Aga Khan IV Alavi Bohra: Haatim Zakiyuddin Dawoodi Bohra: Mufaddal Saifuddin Qutbi Bohra : Taher Fakhruddin Sulaymani: 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 Succession to Muhammad Imamate Angels Judgment Day Mourning of Muharram Intercession Clergy The Four Companions Arbaʽeen Pilgrimage Holy days Ashura Arbaʽeen Mawlid Eid al-Fitr Eid al-Adha Eid al-Ghadir Eid al-Mubahala History Verse of Purification Two things Mubahala Khumm Fatimah's house First Fitna Second Fitna Battle of Karbala and the sect Twelve Jaʽfaris Akhbari Sheikhi Usuli Alawi Batini Alevism zzilbash Alians Hurufism-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 Caliphate 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 (zahir) 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 neoplatonism. The larger sects 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 Asia, Afghanistan, Pakistan, India, Bangladesh, Malaysia, Syria, Iran, Saudi Arabia, Yemen, Jordan, Iraq, East Africa, Angola, Lebanon and southern Africa, and in recent years has emigrated to Europe, Canada, Australia, New york, the United States, 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, Aisha, 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 Medina 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 Abu Bakr, Kumar, Usman and some of Umayyad's caliphs. The idea of hadiths or traditions attributed to Muhammad was not mainstream or a criticism of Hadith. Even the earliest legal texts of Malik B. Anas and Abu Hanifa 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 Battle of Karbala 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.