2021 Ismaili Studies Conference
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Admission Information
MHPE | 2021 Page 1 of 15 TABLE OF CONTENTS The University 3 Master of Health Professions Education Programme 4 Admission to the Programme & Eligibility Criteria 7 Admission Process Summary 8 Admission Test 8 Application for Admission 9 Apply Online 10 Fees and Funding 13 Key Dates for 2021-22 Admissions 14 MHPE | 2021 Page 2 of 15 THE UNIVERSITY The Aga Khan University is a pioneering institution of higher education and research that works to improve quality of life in the developing world and beyond. We educate leaders, generate life-saving knowledge and set an example that raises standards in the societies in which we work. We empower women and the disadvantaged, strengthen pluralism and partner with world-renowned institutions to address problems that affect millions of people. A not-for-profit institution, AKU was founded in 1983 by His Highness the Aga Khan. As Pakistan’s first private university, we paved the way for the growth of the country’s private higher education sector. In the early 2000s, the University expanded to Kenya, Tanzania, Uganda, Afghanistan and the United Kingdom. At AKU, students flourish in a supportive environment that embraces diversity, demands excellence and encourages leadership and direct engagement with real-world challenges. Our graduates go on to study and work at eminent universities and organizations around the world, and to make a difference in their home countries. AKU is open to all, regardless of race, religion, gender or geographic origin. Two-thirds of students and half of faculty members are women. Admission is based on merit, and our needs sensitive financial assistance programme ensures that individuals from lower-income backgrounds are able to attend. -
Fazlallah Astarabadi and the Hurufis
prelims.046 17/12/2004 4:58 PM Page i MAKERS of the MUSLIM WORLD Fazlallah Astarabadi and The Hurufis “Shahzad Bashir is to be commended for producing a remarkably accessible work on a complex subject; his explanations are models of lucidity and brevity.” PROFESSOR DEVIN DEWEESE, INDIANA UNIVERSITY prelims.046 14/12/2004 1:37 PM Page ii SELECTION OF TITLES IN THE MAKERS OF THE MUSLIM WORLD SERIES Series editor: Patricia Crone, Institute for Advanced Study,Princeton ‘Abd al-Malik, Chase F.Robinson Abd al-Rahman III, Maribel Fierro Abu Nuwas, Philip Kennedy Ahmad ibn Hanbal, Christopher Melchert Ahmad Riza Khan Barelwi, Usha Sanyal Al-Ma’mun, Michael Cooperson Al-Mutanabbi, Margaret Larkin Amir Khusraw, Sunil Sharma El Hajj Beshir Agha, Jane Hathaway Fazlallah Astarabadi and the Hurufis, Shazad Bashir Ibn ‘Arabi,William C. Chittick Ibn Fudi,Ahmad Dallal Ikhwan al-Safa, Godefroid de Callatay Shaykh Mufid,Tamima Bayhom-Daou For current information and details of other books in the series, please visit www.oneworld-publications.com/ subjects/makers-of-muslim-world.htm prelims.046 14/12/2004 1:37 PM Page iii MAKERS of the MUSLIM WORLD Fazlallah Astarabadi and The Hurufis SHAHZAD BASHIR prelims.046 14/12/2004 1:37 PM Page iv FAZLALLAH ASTARABADI AND THE HURUFIS Oneworld Publications (Sales and editorial) 185 Banbury Road Oxford OX2 7AR England www.oneworld-publications.com © Shahzad Bashir 2005 All rights reserved Copyright under Berne Convention A CIP record for this title is available from the British Library ISBN 1–85168–385–2 Typeset by Jayvee, -
Diamond Jubilee His Highness the Aga Khan Iv [1957 – 2017]
DIAMOND JUBILEE HIS HIGHNESS THE AGA KHAN IV [1957 – 2017] . The Diamond Jubilee What is the Diamond Jubilee? The Diamond Jubilee marks the 60th anniversary of His Highness the Aga Khan’s leadership as the 49th hereditary Imam (spiritual leader) of the Shia Ismaili Muslim Community. On 11th July, 1957, the Aga Khan, at the age of 20, assumed the hereditary office of Imam established by Prophet Muhammad (peace be upon him and his family), following the passing of his grandfather, Sir Sultan Mahomed Shah Aga Khan. Why is the Community celebrating His Highness the Aga Khan’s Diamond Jubilee? The commemoration of the Aga Khan’s Diamond Jubilee is in keeping with the Ismaili Community’s longstanding tradition of marking historic milestones. Over the past six decades, the Aga Khan has transformed the quality of life of hundreds of millions of people around the world. In the areas of health, education, cultural revitalisation, and economic empowerment, he has inspired excellence and worked to improve living conditions and opportunities in some of the world’s most remote and troubled regions. The Diamond Jubilee is an opportunity for the Shia Ismaili Muslim community, partners of the Aga Khan Development Network (AKDN), and government and faith community leaders in over 25 countries to express their appreciation for His Highness’s leadership and commitment to improve the quality of life of the world’s most vulnerable populations. It is also an occasion for His Highness to recognise the friendship and longstanding support of leaders of governments and partners in the work of the Imamat and to set the direction for the future. -
Longines Turf Winner Notes- Owner, Aga Khan
H.H. Aga Khan Born: Dec. 13, 1936, Geneva, Switzerland Family: Children, Rahim Aga Khan, Zahra Aga Khan, Aly Muhammad Aga Khan, Hussain Aga Khan Breeders’ Cup Record: 15-2-0-2 | $3,447,400 • Billionaire, philanthropist and spiritual leader, Prince Karim Aga Khan IV is also well known as an owner and breeder of Thoroughbreds. • Has two previous Breeders’ Cup winners – Lashkari (GB), captured the inaugural running of Turf (G1) in 1984 and Kalanisi (IRE) won 2000 edition of race. • This year, is targeting the $4 million Longines Turf with his good European filly Tarnawa (IRE), who was also cross-entered for the $2 million Maker’s Mark Filly & Mare Turf (G1) after earning an automatic entry via the Breeders’ Cup Challenge “Win & You’re In” series upon winning Longines Prix de l’Opera (G1) Oct. 4 at Longchamp. Perfect in three 2020 starts, the homebred also won Prix Vermeille (G1) in September. • Powerhouse on the international racing stage. Has won the Epsom Derby five times, including the record 10-length victory in 1981 by the ill-fated Shergar (GB), who was famously kidnapped and never found. In 2000, Sinndar (IRE) became the first horse to win Epsom Derby, Irish Derby (G1) and Prix de l'Arc de Triomphe (G1) the same season. In 2008, his brilliant unbeaten filly Zarkava (IRE) won the Arc and was named Europe’s Cartier Horse of the Year. • Trainers include Ireland-based Dermot Weld, Michael Halford and beginning in 2021 former Irish champion jockey Johnny Murtagh, who rode Kalanisi to his Breeders’ Cup win, and France-based Alain de Royer-Dupre, Jean-Claude Rouget, Mikel Delzangles and Francis-Henri Graffard • Almost exclusively races homebreds but is ever keen to acquire new bloodlines, evidenced by acquisition of the late Francois Dupre's stock in 1977, the late Marcel Boussac’s in 1978 and Jean-Luc Lagardere’s in 2005. -
Bibliography of Medieval Islamic Philosophy D
BIBLIOGRAPHY OF MEDIEVAL ISLAMIC PHILOSOPHY D. BLACK, CPAMP PROSEMINAR: APRIL 6, 2009 Reference works covering Islamic philosophy A Companion to Philosophy in the Middle Ages. Ed. J. Gracia and T. Noone. Malden, Mass.: Blackwell, 2003. (Includes entries on major Islamic figures known to the West.) The Dictionary of Literary Biography, Vol. 115: Medieval Philosophers. Ed. Jeremiah Hackett. Detroit and London: Bruccoli, Clark, Layman, 1992. (Includes many of the major figures among medieval Islamic philosophers.) Encyclopedia of the History of Arabic Science. Ed R. Rashed and R. Morelon. London and New York: Routledge, 1996. Encyclopaedia Iranica. Ed. Ehsan Yarshater. New York: Routledge and Kegan Paul; Bibliotheca Persica Press, 1982–. (Excellent articles on Avicenna and Farabi; best overview of the latter’s biography.) The Encyclopaedia of Islam.1 5 vols. Leipzig and Leiden, 1913–38. The Encyclopaedia of Islam.2 Leiden, 1954–. Encyclopedia of Religion. Ed. M. Eliade. New York: Macmillan, 1987. (Good articles on both philosophers and mutakallimūn.) The Encyclopedia of Philosophy. Ed. Paul Edwards. New York: Macmillan, 1967. (Contains some articles on Islamic philosophy.) The Routledge Encyclopedia of Philosophy. Ed. Edward Craig. 10 vols. London and New York: Routledge, 1998. (Has a full complement of articles on Islamic philosophy, both by figures and by areas of philosophy. Somewhat uneven.) The Stanford Online Encyclopedia of Philosophy. First round of articles on Arabic-Islamic Philosophy is now online. Indices and Bibliographies By far the best bibliographies are those of Druart and Marmura, now being regularly updated online by Druart. In researching any topic in the field, the best course of action is probably to begin with Butterworth and the Druart-Marmura articles and then check out Druart’s updates for more recent material. -
The Network of the Ismaili Castles in the Alamut Region Introduction
The Network of the Ismaili Castles in the Alamut Region Introduction Early Ismailis in Persia Ismailis are one of the several religious sects of Shiite Islam which originally formed after the death of Imam Jaʿfar al-Sadeq in 765. These sects owe their origin to the issue of his succession (Fig. 2). In 909 they officially established a Shiite caliphate in modern Tunisia which was named Fatimid dynasty (909 -1171).1 The Fatimids benefited from a systematic method of propaganda (daʿwa) to extend their power and rule over the Muslim communities in the other part of the Islamic world. The daʿwa organization was composed of network of missionaries who disseminated the religious and political beliefs of Ismailis within the Fatimid dominions as well as in other regions.2 By the late 11th century, the number of converts in different regions of Persia (e.g. Isfahan, Rey, Khorasan, and Transoxania) had grown as a result of the activities of several daʿi (missionaries) operating in the Persian territories. The Ismaili daʿwa was even more successful in the areas of Deylaman and Qohistan which were already the centres of socio-religious oppositions against the Saljuq government.3 The main reason for such an acceptance of the daʿwa in the Persian lands was the widespread perception of social injustices caused by the political-economic policies of the Saljuq Turks (1037 - 1194).4 All of these conditions provided a 1 Farhad Daftary, “Ismailism, Ismaili History”, in the Encyclopedia of Iranica, Vol. XIV, Fasc. 2, 2007, pp. 178- 195, available online at http://www.iranicaonline.org/articles/ismailism-iii-ismaili-history, accessed 11 February 2014. -
Statement on Ashara
August 17 2020 DAWOODI BOHRAS TO OBSERVE ASHARA MUBARAKA AT HOME IN 2020 About Ashara Mubaraka ● At the beginning of the Islamic year during the month of Muharram, the Dawoodi Bohra community - like millions of Muslims around the world - commemorates the martyrdom of SAW Imam Husain ibn Ali, the grandson of Prophet Mohammed . ● For the Dawoodi Bohra community, this ten-day period, known as Ashara Mubaraka, is a time of spiritual reflection and educational growth. Thousands of Dawoodi Bohras across the world travel to the city chosen for the central gathering by their leader, His Holiness Dr. Syedna Mufaddal Saifuddin to listen to his sermons. Those that do not attend in person join their local congregations in which sermons are delivered by persons appointed by His Holiness. ● Starting on the 2nd day of the month of Muharram and delivered over nine days, the sermons explore themes of justice, sacrifice, brotherhood, forgiveness, kindness and piety - all qualities that manifest themselves in the tragedy that befell Imam Husain and his companions in Karbala, Iraq, which ultimately led to his martyrdom. ● This year, the Ashara Mubaraka sermons will take place between 19 and 28 August. ● Members close shops and businesses while professionals and students take leave during this nine-day period in order to participate fully and observe the sanctity of the occasion. Online Sermons due to COVID-19 ● In keeping with the government guidelines and instructions on social distancing due to the COVID-19 pandemic, this year, Dawoodi Bohra communities all over the world will instead observe Ashara Mubaraka at home with their families by following prayers and sermons online, just as they have done during Ramadan and other recent religious occasions. -
Philosophy As a Path to Happiness
CORE Metadata, citation and similar papers at core.ac.uk Provided by Helsingin yliopiston digitaalinen arkisto Philosophy as a Path to Happiness Attainment of Happiness in Arabic Peripatetic and Ismaili Philosophy Janne Mattila ACADEMIC DISSERTATION To be publicly discussed, by due permission of the Faculty of Arts at the University of Helsinki in auditorium XII, University main building, on the 13th of June, 2011 at 12 o’clock. ISBN 978-952-92-9077-2 (paperback) ISBN 978-952-10-7001-3 (PDF) http://ethesis.helsinki.fi/ Helsinki University Print Helsinki 2011 2 Abstract The aim of this study is to explore the idea of philosophy as a path to happiness in medieval Arabic philosophy. The starting point is in comparison of two distinct currents within Arabic philosophy between the 10th and early 11th centuries, Peripatetic philosophy, represented by al-Fārābī and Ibn Sīnā, and Ismaili philosophy represented by al-Kirmānī and the Brethren of Purity. These two distinct groups of sources initially offer two contrasting views about philosophy. The attitude of the Peripatetic philosophers is rationalistic and secular in spirit, whereas for the Ismailis philosophy represents the esoteric truth behind revelation. Still, the two currents of thought converge in their view that the ultimate purpose of philosophy lies in its ability to lead man towards happiness. Moreover, they share a common concept of happiness as a contemplative ideal of human perfection, merged together with the Neoplatonic goal of the soul’s reascent to the spiritual world. Finally, for both happiness refers primarily to an otherworldly state thereby becoming a philosophical interpretation of the Quranic accounts of the afterlife. -
The Differences Between Sunni and Shia Muslims the Words Sunni and Shia Appear Regularly in Stories About the Muslim World but Few People Know What They Really Mean
Name_____________________________ Period_______ Date___________ The Differences Between Sunni and Shia Muslims The words Sunni and Shia appear regularly in stories about the Muslim world but few people know what they really mean. Religion is important in Muslim countries and understanding Sunni and Shia beliefs is important in understanding the modern Muslim world. The beginnings The division between the Sunnis and the Shia is the largest and oldest in the history of Islam. To under- stand it, it is good to know a little bit about the political legacy of the Prophet Muhammad. When the Prophet died in the early 7th Century he not only left the religion of Islam but also an Islamic State in the Arabian Peninsula with around one hundred thousand Muslim inhabitants. It was the ques- tion of who should succeed the Prophet and lead the new Islamic state that created the divide. One group of Muslims (the larger group) elected Abu Bakr, a close companion of the Prophet as the next caliph (leader) of the Muslims and he was then appointed. However, a smaller group believed that the Prophet's son-in-law, Ali, should become the caliph. Muslims who believe that Abu Bakr should be the next leader have come to be known as Sunni. Muslims who believe Ali should have been the next leader are now known as Shia. The use of the word successor should not be confused to mean that that those that followed the Prophet Muhammad were also prophets - both Shia and Sunni agree that Muhammad was the final prophet. How do Sunni and Shia differ on beliefs? Initially, the difference between Sunni and Shia was merely a difference concerning who should lead the Muslim community. -
4.8B Private Sector Universities/Degree Awarding Institutions Federal 1
4.8b Private Sector Universities/Degree Awarding Institutions Federal 1. Foundation University, Islamabad 2. National University of Computer and Emerging Sciences, Islamabad 3. Riphah International University, Islamabad Punjab 1. Hajvery University, Lahore 2. Imperial College of Business Studies, Lahore 3. Institute of Management & Technology, Lahore 4. Institute of Management Sciences, Lahore 5. Lahore School of Economics, Lahore 6. Lahore University of Management Sciences, Lahore 7. National College of Business Administration & Economics, Lahore 8. University of Central Punjab, Lahore 9. University of Faisalabad, Faisalabad 10. University of Lahore, Lahore 11. Institute of South Asia, Lahore Sindh 1. Aga Khan University, Karachi 2. Baqai Medical University, Karachi 3. DHA Suffa University, Karachi 4. Greenwich University, Karachi 5. Hamdard University, Karachi 6. Indus Valley School of Art and Architecture, Karachi 7. Institute of Business Management, Karachi 8. Iqra University, Karachi 9. Isra University, Hyderabad 10. Jinnah University for Women, Karachi 11. Karachi Institute of Economics & Technology, Karachi 12. KASB Institute of Technology, Karachi 13. Muhammad Ali Jinnah University, Karachi 56 14. Newport Institute of Communications & Economics, Karachi 15. Preston Institute of Management, Science and Technology, Karachi 16. Shaheed Zulfikar Ali Bhutto Institute of Science and Technology (SZABIST), Karachi 17. Sir Syed University of Engineering and Technology, Karachi 18. Textile Institute of Pakistan, Karachi 19. Zia-ud-Din Medical University, Karachi 20. Biztek Institute of Business Technology, Karachi 21. Dada Bhoy Institute of Higher Education, Karachi NWFP 1. CECOS University of Information Technology & Emerging Sciences, Peshawar 2. City University of Science and Information Technology, Peshawar 3. Gandhara University, Peshawar 4. Ghulam Ishaq Khan Institute of Engineering Sciences & Technology, Topi 5. -
Islam in Kenya: the Khoja Ismilis
INSTITUTE OF CURRENT VJORLD AFFAIRS DER- 31 & 32 November 26, 1954 Islam in Kenya c/o Barclays Bank Introduction Queeusway Nairobi, Kenya Mr. Walter S. Rogers (Delayed fr revl sl Institute of Current World Affairs 522 Fifth Avenue New York 36, New York Dear Mr. Roers: All over the continent of Africa, from Morocco and Egypt to Zanzibar, Cape Town and Nigeria, millions of eople respond each day to a ringing cry heard across half the world for 1300 years. La i.l.aha illa-'llah: Muhmmadun rasulm,'llh, There is no God but Allah and Muhammad is his Prophet By these words, Muslims declare their faith in the teachings of the Arabian Prophet. The religion was born in Arabia and the words of its declaration of faith are in Arabic, but Islam has been accepted by many peoples of various races, natioual- i tie s and religious back- grounds, includiu a diverse number iu Kenya. Iu this colony there are African, Indian, Arab, Somali, Comoriau and other Muslims---even a few Euglishmeu---aud they meet each Frlday for formal worship in mosques iu Nairobi, Mombasa, Lamu and Kisumu, in the African Resewves and across the arid wastes of the northern frontier desert. Considerable attention has been given to the role of Christianity in Kenya and elsewhere iu East Africa, Jamia (Sunni) Mosque, and rightly so. But it Nairobl is sometimes overlooked that another great mouo- theistic religiou is at work as well. Islam arose later iu history than Christianity, but it was firmly planted lu Kenya centuries before the first Christian missionaries stepped ashore at Mombasa. -
The Migration of Indians to Eastern Africa: a Case Study of the Ismaili Community, 1866-1966
University of Central Florida STARS Electronic Theses and Dissertations, 2004-2019 2019 The Migration of Indians to Eastern Africa: A Case Study of the Ismaili Community, 1866-1966 Azizeddin Tejpar University of Central Florida Part of the African History Commons Find similar works at: https://stars.library.ucf.edu/etd University of Central Florida Libraries http://library.ucf.edu This Masters Thesis (Open Access) is brought to you for free and open access by STARS. It has been accepted for inclusion in Electronic Theses and Dissertations, 2004-2019 by an authorized administrator of STARS. For more information, please contact [email protected]. STARS Citation Tejpar, Azizeddin, "The Migration of Indians to Eastern Africa: A Case Study of the Ismaili Community, 1866-1966" (2019). Electronic Theses and Dissertations, 2004-2019. 6324. https://stars.library.ucf.edu/etd/6324 THE MIGRATION OF INDIANS TO EASTERN AFRICA: A CASE STUDY OF THE ISMAILI COMMUNITY, 1866-1966 by AZIZEDDIN TEJPAR B.A. Binghamton University 1971 A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in the Department of History in the College of Arts and Humanities at the University of Central Florida Orlando, Florida Spring Term 2019 Major Professor: Yovanna Pineda © 2019 Azizeddin Tejpar ii ABSTRACT Much of the Ismaili settlement in Eastern Africa, together with several other immigrant communities of Indian origin, took place in the late nineteenth century and early twentieth centuries. This thesis argues that the primary mover of the migration were the edicts, or Farmans, of the Ismaili spiritual leader. They were instrumental in motivating Ismailis to go to East Africa.