BULLETIN Volume 35 • Number 2 Winter 2001 Editor: Daniel Goffman
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The Fatimid Caliphate General Editor: Farhad Daftary Diversity of Traditions
'lltc Jnslitutc of lsmaili Studies Ismaili Heritage Series, 14 The Fatimid Caliphate General Editor: Farhad Daftary Diversity of Traditions Previously published titles: I. Paul E. Walker, Abu Ya'qub al-SijistiinI: Intellectual Missionary (1996) 2. Heinz Halm, The Fatimids and their Traditions of Learning ( 1997) 3. Paul E. Walker, Jjamfd al-Din al-Kirmani: Ismaili Thought in the Age ofal-l:iiikim (1999) 4. Alice C. Hunsberger, Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet, Traveller and Philosopher (2000) 5. Farouk Mitha, Al-Ghazalf and the Ismailis: A Debate in Medieval Islam (2001) Edited by 6. Ali S. Asani, Ecstasy and Enlightenment: The Ismaili Devotional Literature of South Asia (2002) Farhad Daftary and Shainool Jiwa 7. Paul E. Walker, Exploring an Islamic Empire: Fatimid History and its Sources (2002) 8. Nadia Eboo Jamal, Surviving the Mongols: Nizari Quhistani and the Continuity ofIsmaili Tradition in Persia (2002) 9. Verena Klemm, Memoirs of a Mission: The Ismaili Scholar; States man and Poet al-Mu'ayyad fi'l-Din al-Shfriizi (2003) 10. Peter Willey, Eagle's Nest: Ismaili Castles in Iran and Syria (2005) 11. Sumaiya A. Hamdani, Between Revolution and State: The Path to Fatimid Statehood (2006) 12. Farhad Daftary, Ismailis in Medieval Muslim Societies (2005) 13. Farhad Daftary, ed., A Modern History of the Ismailis (2011) I.B.Tauris Publishers LONDON • NEW YORK in association with The Institute oflsmaili Studies LONDON 1111 '1111' 1'itti111icl <: 11lifih111t· soun;cs and fanciful accounts of medieval times. 'lhus legends and misconceptions have continued to surround the Ismailis through the 20th century. -
Ismaili of Central Asia
The Ismaili of Central Asia Oxford Research Encyclopedia of Asian History The Ismaili of Central Asia Daniel Beben Subject: Central Asia, Modern Central Asia since 1750, Precolonial Central Asia, c. 750-1750, Middle East, Religion Online Publication Date: Apr 2018 DOI: 10.1093/acrefore/9780190277727.013.316 Summary and Keywords The Ismailis are one of the largest Muslim minority populations of Central Asia, and they make up the second largest Shiʿi Muslim community globally. First emerging in the second half of the 8th century, the Ismaili missionary movement spread into many areas of the Islamic world in the 10th century, under the leadership of the Ismaili Fatimids caliphs in Egypt. The movement achieved astounding success in Central Asia in the 10th century, when many of the political and cultural elites of the region were converted. However, a series of repressions over the following century led to its almost complete disappearance from the metropolitan centers of Central Asia. The movement later re- emerged in the mountainous Badakhshan region of Central Asia (which encompasses the territories of present-day eastern Tajikistan and northeastern Afghanistan), where it was introduced by the renowned 11th-century Persian poet, philosopher, and Ismaili missionary Nasir-i Khusraw. Over the following centuries the Ismaili movement expanded among the populations of Badakhshan, reaching a population of over 200,000 in the 21st century. In the 19th and 20th centuries, the Ismailis suffered a series of severe repressions, first under local Sunni Muslim rulers and later under the antireligious policies of the Soviet Union. However, in the decades since the end of the Soviet period, the Ismailis of the region have become increasingly connected with the global Ismaili community and its leadership. -
Nasir Khusraw's Philosophical
Nasir Khusraw’s Philosophical And intellectual tradition سنت فلسفی و عقﻻنی ناصر خسرو Prepared by: Dr. Nasruddin Shah Paikar ۱۱ محل March 31, 2013 ۱۹۳۱ “If some one is not your brother in faith, for sure he is your brother in humanity” Imam Ali " شاید فردی برادر هم کیش و هم آئین شما نباشد، اما بدون تردید و حتم برادر شما از دیدانداز بشری است" امام علی Abu Mo’in Hamid ad-Din Nasir ibn Khusraw al-Qubadiani or Nāsir Khusraw Qubādiyānī [also spelled as Tajik: Носири Хусрав) was a , ناصر خسرو قبادیانی :Nasir Khusrow and Naser Khosrow] (1004 – 1088 CE) (Persian Persian and Tajik poet, philosopher, Isma'ili scholar, traveler and one of the greatest writers in Persian literature. He was born in Qubadian province of Tajikistan (part of former Khorasan, and died in Yamagan, Central Asia (now in Afghanistan). He is considered one of the great poets and writers in Persian literature. The Safarnama, an account of his travels, is his most famous work.Nasir Khusraw was born in 1004 AD, in Balkh, a province in north of Afghanistan. He was well versed in the branches of the natural sciences, medicine, mathematics, astronomy and astrology, Greek philosophy, and the writings of al-Kindi, al-Farabi and Ibn Sina; and in the interpretation of the Qur'an. He also studied Arabic, Turkish, Greek, the vernacular languages of India and Sindh, and perhaps even Hebrew; and had visited Multan and Lahore, and the splendid Ghaznavid court under Sultan Mahmud, Firdousi's patron. He later chose Merv for his residence, and was the owner of a house and garden there. -
Dramatis Personae •
Dramatis Personae • Note: all dates are approximate. ALEXANDER THE GREAT (356– 323 bc). Macedonian ruler who, af- ter invading Central Asia in 329 bc, spent three years in the region, establishing or renaming nine cities and leaving behind the Bactrian Greek state, headquartered at Balkh, which eventually ruled territo- ries extending into India. Awhad al- Din ANVARI (1126– 1189). Poet and boon companion of Sultan Sanjar at Merv who, boasting of his vast knowledge, wrote that, “If you don’t believe me, come and test me. I am ready.” Nizami ARUDI. Twelfth- century Samarkand- born poet and courtier of the rulers of Khwarazm and of Ghor, and author of Four Discourses, in which he argued that a good ruler’s intellectual stable should include secretaries, poets, astrologers, and physicians. Abu Mansur Ali ASADI. Eleventh- century poet from Tus and follower of Ferdowsi. Working at a court in Azerbaijan, Asadi versified The Epic of Garshasp (Garshaspnameh), which ranks second only to Ferdowsi’s Shahnameh among Persian epic poems. Farid al- Din ATTAR (1145– 1221). Pharmacist and Sufi poet from Nishapur, who combined mysticism with the magic of the story- teller’s art. His Conference of the Birds is an allegory in which the birds of the world take wing in search of Truth, only to find it within themselves. Yusuf BALASAGUNI (Yusuf of Balasagun). Author in 1069 of the Wisdom of Royal Glory, a guide for rulers and an essay on ethics. Written in a Turkic dialect, Yusuf’s volume for the first time brought a Turkic language into the mainstream of Mediterranean civilization and thought. -
In Yohanan Friedmann (Ed.), Islam in Asia, Vol. 1 (Jerusalem: Magnes Press, 1984), P
Notes INTRODUCTION: AFGHANISTAN’S ISLAM 1. Cited in C. Edmund Bosworth, “The Coming of Islam to Afghanistan,” in Yohanan Friedmann (ed.), Islam in Asia, vol. 1 (Jerusalem: Magnes Press, 1984), p. 13. 2. Erica C. D. Hunter, “The Church of the East in Central Asia,” Bulletin of the John Rylands University Library of Manchester 78 (1996), pp. 129–42. On Herat, see pp. 131–34. 3. On Afghanistan’s Jews, see the discussion and sources later in this chapter and notes 163 to 169. 4. Bosworth (1984; above, note 1), pp. 1–22; idem, “The Appearance and Establishment of Islam in Afghanistan,” in Étienne de la Vaissière (ed.), Islamisation de l’Asie Centrale: Processus locaux d’acculturation du VIIe au XIe siècle, Cahiers de Studia Iranica 39 (Paris: Association pour l’Avancement des Études Iraniennes, 2008); and Gianroberto Scarcia, “Sull’ultima ‘islamizzazione’ di Bāmiyān,” Annali dell’Istituto Universitario Orientale di Napoli, new series, 16 (1966), pp. 279–81. On the early Arabic sources on Balkh, see Paul Schwarz, “Bemerkungen zu den arabischen Nachrichten über Balkh,” in Jal Dastur Cursetji Pavry (ed.), Oriental Studies in Honour of Cursetji Erachji Pavry (London: Oxford Univer- sity Press, 1933). 5. Hugh Kennedy and Arezou Azad, “The Coming of Islam to Balkh,” in Marie Legen- dre, Alain Delattre, and Petra Sijpesteijn (eds.), Authority and Control in the Countryside: Late Antiquity and Early Islam (London: Darwin Press, forthcoming). 6. For example, Geoffrey Khan (ed.), Arabic Documents from Early Islamic Khurasan (London: Nour Foundation/Azimuth Editions, 2007). 7. Richard W. Bulliet, Conversion to Islam in the Medieval Period: An Essay in Quan- titative History (Cambridge, Mass.: Harvard University Press, 1979); Derryl Maclean, Re- ligion and Society in Arab Sind (Leiden: Brill, 1989); idem, “Ismailism, Conversion, and Syncretism in Arab Sind,” Bulletin of the Henry Martyn Institute of Islamic Studies 11 (1992), pp. -
01 Fifty Years in the East Prelims 1..16
Bibliography The following abbreviations are used in the footnotes to the text and the bibliography: EI The Encyclopaedia of Islam, first edition EI2 The Encyclopaedia of Islam, new (second) edition EIR Encyclopaedia Iranica EIS Encyclopaedia Islamica ZVORAO Zapiski vostochnogo otdeleniia Imperatorskogo Russkogo arkheologicheskogo obshchestva, St Petersburg (Petrograd) Abaev, Vasilii I. (ed.). Iranskii Sbornik: k semidesiatiletiu professora I. I. Zarubina [Iranian Collection: On the 70th Birthday of Professor I. I. Zarubin]. Moscow, 1963. Abdulhussein, Mustafa. ‘Bohras’,inThe Oxford Encyclopaedia of the Islamic World, ed. John L. Esposito. Oxford, 2009, vol. 1, pp. 354–356. Abu Ishaq Quhistani. Haft bāb, ed. and tr. W. Ivanow. Bombay, 1959. Abu-Izzeddin, Nejla M. The Druzes: A New Study of their History, Faith and Society. Leiden, 1984. Actes du XXIe Congrès International des Orientalistes, Paris, 23–31 juillet 1948. Paris, 1949. Aga Khan I, Hasan Ali Shah. Ibrat-afza. Bombay, 1862. Aga Khan III, Sultan Muhammad (Mahomed) Shah. The Memoirs of Aga Khan: World Enough and Time. London, 1954. —— Aga Khan III: Selected Speeches and Writings of Sir Sultan Muhammad Shah, ed. K. K. Aziz. London, 1997–1998. Akimushkin, Oleg F. ‘K istorii formirovaniia fonda musul’manskikh rukopisei Instituta Vostokovedeniia AN SSSR’ [On the History of the Formation of the Collection of Islamic Manuscripts of the Institute of Oriental Studies of the USSR], Pis’mennye pamiatniki Vostoka. Istoriki filologicheskie issledovania 1978–1979. Moscow, 1987. —— et al. Persidskie i tadzhikskie rukopisi Instituta narodov Azii AN SSSR: Kratkil alfavitnyi katalog [Persian and Tajik Manuscripts in the Institute 215 Bourchier – Fifty Years in the East Data Standards Ltd, Frome, Somerset – 27/10/2014 10 Fifty Years In the East Bibliography.3d Page 215 of 234 216 Fifty Years in the East of the Peoples of Asia, the USSR Academy of Sciences], ed. -
Bektashi Order - Wikipedia, the Free Encyclopedia Personal Tools Create Account Log In
Bektashi Order - Wikipedia, the free encyclopedia Personal tools Create account Log in Namespaces Views Article Read Bektashi OrderTalk Edit From Wikipedia, the freeVariants encyclopedia View history Main page More TheContents Bektashi Order (Turkish: Bektaşi Tarikatı), or the ideology of Bektashism (Turkish: Bektaşilik), is a dervish order (tariqat) named after the 13th century Persian[1][2][3][4] Order of Bektashi dervishes AleviFeatured Wali content (saint) Haji Bektash Veli, but founded by Balim Sultan.[5] The order is mainly found throughout Anatolia and the Balkans, and was particularly strong in Albania, Search BulgariaCurrent events, and among Ottoman-era Greek Muslims from the regions of Epirus, Crete and Greek Macedonia. However, the Bektashi order does not seem to have attracted quite as BektaşiSearch Tarikatı manyRandom adherents article from among Bosnian Muslims, who tended to favor more mainstream Sunni orders such as the Naqshbandiyya and Qadiriyya. InDonate addition to Wikipedia to the spiritual teachings of Haji Bektash Veli, the Bektashi order was later significantly influenced during its formative period by the Hurufis (in the early 15th century),Wikipedia storethe Qalandariyya stream of Sufism, and to varying degrees the Shia beliefs circulating in Anatolia during the 14th to 16th centuries. The mystical practices and rituals of theInteraction Bektashi order were systematized and structured by Balım Sultan in the 16th century after which many of the order's distinct practices and beliefs took shape. A largeHelp number of academics consider Bektashism to have fused a number of Shia and Sufi concepts, although the order contains rituals and doctrines that are distinct unto itself.About Throughout Wikipedia its history Bektashis have always had wide appeal and influence among both the Ottoman intellectual elite as well as the peasantry. -
Proceedings of the 2Nd International Ismaili Studies Conference “Mapping a Pluralist Space in Ismaili Studies”
PROCEEDINGS OF THE 2ND INTERNATIONAL ISMAILI STUDIES CONFERENCE “MAPPING A PLURALIST SPACE IN ISMAILI STUDIES” March 9 – 10, 2017 Carleton Centre for the Study of Islam Carleton University Ottawa, Canada Edited by Karim H. Karim September 9, 2017 ISC2017 TABLE OF CONTENTS Critical Inquiry, Courage, and the Pursuit of Truth: Notes on the Second International Ismaili Studies Conference by Karim H. Karim 2 Message from Saiyedna Haatim Zakiyuddin Saheb 10 Statement by Wissam Tai Boudargham, Sami Makarem Foundation 11 Conference Program Overview 14 Detailed Conference Program 16 Excerpts from Professor Homi Bhabha’s Keynote Address 21 Music Workshop 25 Exhibits 27 The Ugandan Asian Archive Exhibit 27 Ismaili Manuscripts 27 Conference Papers 28 Historical Presences 29 . The Fatimids: Texts and Contexts 29 . The Ismaili State in Iran 33 . Ikhwan al-Safa 40 . Nasir-i Khusraw 45 . 19th & 20th Century Ismaili History in Africa 58 Rethinking Heritage 64 . Sacred and Secular Spaces 64 . Digitizing Resources 72 . Reimagining Ismaili Ta’wil 83 . Ginans 91 . Art and Music 100 . Religious Education 106 Communities, Borders, Identities 114 . Khoja and Other Shia Studies 114 . Ugandan Asian Expulsion 117 . Ismailis and Others 121 . Migration, Borders, Politics 135 . Identity, Practice and Participation in Canada 136 . Ismailis of Badakhshan 146 . The Aga Khan: Ideas and Institutions 149 Announcement: The Karim and Rosemin Karim Prize 152 Sources of Voluntary and Financial Support for the Conference 153 Conference Staff 155 Links to Other Conference Materials 156 1 ISC2017 CRITICAL INQUIRY, COURAGE, AND THE PURSUIT OF TRUTH: NOTES ON THE 2ND INTERNATIONAL ISMAILI STUDIES CONFERENCE Karim H. Karim Director, Carleton Centre for the Study of Islam Organizer, The 2nd International Ismaili Studies Conference His Highness the Aga Khan embedded, in all our conversations, the importance of questioning our assumptions and pushing them towards a greater, more generous, more shared, and more diverse view of what he often called the good society. -
Time in Early Modern Islam
Time in Early Modern Islam The prophet Muhammad and the early Islamic community radically redefined the concept of time that they had inherited from earlier religions’ beliefs and practices. This new temporal system, based on a lunar calendar and era, was complex and required sophistication and accuracy. From the ninth to the sixteenth centuries, it was the Muslim astronomers of the Ottoman, Safavid, and Mughal empires, and not those of Europe, who were responsible for the major advances in mathematics, astronomy, and astrology. Stephen P. Blake’s fascinating study compares the Islamic concept of time, and its historical and cultural significance, across these three great empires. Each empire, while mindful of earlier models, created a new temporal system, fashioning a new solar calendar and era and a new round of rituals and ceremonies from the cultural resources at hand. The hysteria that accompanied the end of the first Islamic millennium in 1591 also created a unique collection of apocalyptic prophets and movements in each empire. This book contributes not only to our understanding of the Muslim temporal system, but also to our appreciation of the influence of Islamic science on the Western world. Dr. Stephen P. Blake is Professor Emeritus at St. Olaf College, Northfield, Minnesota, and Senior Research Fellow, Center for Early Modern History, University of Minnesota. His books include Shahjahanabad: The Sovereign City in Mughal India, 1639–1739 (Cambridge University Press 2002), and Half the World: The Social Architecture of Safavid Isfahan, 1590–1722 (1999). To Meg, with love as always To my children – Andrew, Edward, John, Paul, and Rachel Time in Early Modern Islam Calendar, Ceremony, and Chronology in the Safavid, Mughal, and Ottoman Empires STEPHEN P. -
Shi'a Ismaili Tradition in Central Asia
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by eCommons@AKU eCommons@AKU Institute for Educational Development, Karachi Institute for Educational Development January 2003 Shi‘a Ismaili tradition in Central Asia: Evolution, continuities and changes Sarfaroz Niyozov Aga Khan University, [email protected] Follow this and additional works at: http://ecommons.aku.edu/pakistan_ied_pdck Part of the Bilingual, Multilingual, and Multicultural Education Commons, Other Education Commons, Other Educational Administration and Supervision Commons, and the Other Teacher Education and Professional Development Commons Recommended Citation Niyozov, S. (2003). Shi‘a Ismaili tradition in Central Asia: Evolution, continuities and changes. Central Asia and the Caucasus, 24(6), 39–46. CENTRAL ASIA AND THE CAUCASUS No. 6(24), 2003 RELIGION IN SOCIETY SHI‘A ISMAILI TRADITION IN CENTRAL ASIA: EVOLUTION, CONTINUITIES AND CHANGES Sarfaroz NIYOZOV Coordinator of Central Asian Studies of the Institute of Ismaili Studies (London, U.K.) Introduction: The Challenge of Writing on the Central Asian Ismailis riting an article about Central Asian Shi‘a Ismaili Muslims represents a very challenging task for several reasons: In geographical terms, Central Asia includes a very broad area and this makes W the region wherein perhaps the majority of modern world’s Ismailis inhabit. The Central Asian Ismailis can be divided into three groups: n Khurasani Ismailis, who inhabit Iran’s western-most province of Khurasan; n Hazara Ismailis, who mainly live in the central part of Afghanistan (i.e. Kabul and the Kayan valley of Baghlan province); n Badakhshan Ismailis, who originate from the mountainous valleys that stretch between northeast Afghanistan, northern areas of Pakistan, Badakhshan province of Tajikistan and Tashkurghan district of Xinjiang province of China. -
2021 Ismaili Studies Conference
Third International Ismaili Studies Conference Histories, Philosophies & Communities Friday, August 6 - Tuesday, August 10, 2021 Hosted by Leiden University Shi’i Studies Initiative Convened by: Dr. Khalil Andani (Augustana College) Dr. Ahab Bdaiwi (Leiden University) Organizing Committee: Dr. Daniel Beben (Nazarbayev University) Dr. Ali Asgar Alibhai (University of Texas at Dallas & EODIAH) Dr. Alyshea Cummins (University of Ottawa) Syed A. H. Zaidi (Emory University) Register and Attend the Conference at bit.ly/IsmailiStudiesConference Welcome to the Third International Ismaili Studies Conference (2021) Welcome to the Third International lsmaili Studies Conference, "Histories, Philosophies and Communities," organized by the Leiden University Shii Studies Initiative. This Conference builds on the progress of the 2014 and 2017 Ismaili Studies Conferences held at the University of Chicago and Carleton University respectively. These conferences are a progressive and autonomous endeavor for presenting the work of academics based in universities and research establishments and independent scholars engaging with the intellectual space termed broadly called "Ismaili Studies". The ISC is not aligned with any communal, political, or ideological organization. The conferences seek to provide multi- disciplinary and interdisciplinary platforms for scholarly exchanges. ISC2021 is pleased to welcome speakers from multiple countries and presentations on a variety of academic and constructive themes. This year's ISC includes: Keynote Address by Prof. Karim H. Karim; several panels on Ismaili history, esoteric exegesis, literature, and contemporary Ismaili theological reflection; and the announcement of the (inaugural) 2021 Karim and Rosemin Karim Prize; and a concluding Scholars Roundtable featuring senior scholars of Ismaili Studies. ISC offers a unique forum for academic discussion and debate in lsmaili Studies. -
Ismailis in Medieval Muslim So
Ismailis in Medieval Muslim Societies The Institute of Ismaili Studies The Institute of Ismaili Studies Ismaili Heritage Series, 2 General Editor: Farhad Daftary Previously published titles: . Paul E. Walker, Abū Yaʽqūb al-Sijistānī: Intellectual Missionary (996) 2. Heinz TheHalm, The Fatimids and their Traditions of Learning (997) Institute 3. Paul E. Walker, Ḥamīd al-Dīn al-Kirmānī: Ismaili Thought in the Age of al-Ḥākim (999) 4. Alice C. Hunsberger, Nasir Khusraw, The Ruby of Badakhshan: A Portrait of the Persian Poet,of Traveller and Philosopher (2000) 5. Farouk Mitha, Al-Ghazālī andIsmaili the Ismailis: A Debate on Reason and Authority in Medieval Islam (200) 6. Ali S. Asani, Ecstasy and Enlightenment: The Ismaili Devotional Literature of South Asia (2002) 7. Paul E. Walker, Exploring an Islamic Empire:Studies Fatimid History and its Sources (2002) 8. Nadia Eboo Jamal, Surviving the Mongols: Nizārī Quhistānī and the Continuity of Ismaili Tradition in Persia (2002) 9. Verena Klemm, Memoirs of a Mission: The Ismaili Scholar, States- man and Poet al-Muʾayyad fi’l-Dīn al-Shīrāzī (2003) 0. Peter Willey, Eagle’s Nest: Ismaili Castles in Iran and Syria (2005) . Sumaiya A. Hamdani, Between Revolution and State: The Path to Fatimid Statehood (Forthcoming) Ismailis in Medieval Muslim Societies The Institute Farhad Daftary of Ismaili Studies I.B.Tauris Publishers london • new york in association with The Institute of Ismaili Studies london Published in 2005 by I.B.Tauris & Co Ltd 6 Salem Rd, London w2 4bu 75 Fifth Avenue, New York ny 000 www.ibtauris.comThe in association with TheInstitute Institute of Ismaili Studies 42–44 Grosvenor Gardens, London sww 0eb www.iis.ac.uk In the United States of America andof in Canada distributed by St Martin’s Press, 75 Fifth Avenue, NewIsmaili York ny 000 Copyright © Islamic Publications Ltd, 2005 All rights reserved.