1.
Shia Islam
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Shia is a branch of Islam which holds that the Islamic prophet Muhammad designated Ali ibn Abi Talib as his successor. Shia Islam primarily contrasts with Sunni Islam, whose adherents believe that Muhammad did not appoint a successor, instead they consider Abu Bakr to be the correct Caliph. Adherents of Shia Islam are called Shias of Ali, Shias or the Shia as a collective or Shii individually, Shia Islam is the second-largest branch of Islam, in 2009, Shia Muslims constituted 10–13% of the worlds Muslim population. Twelver Shia is the largest branch of Shia Islam, in 2012 it was estimated that perhaps 85 percent of Shias were Twelvers. Shia Islam is based on the Quran and the message of Muhammad attested in hadith, Shia consider Ali to have been divinely appointed as the successor to Muhammad, and as the first Imam. The word Shia means follower and is the form of the historic phrase shīʻatu ʻAlī, meaning followers of Ali, faction of Ali. Shia and Shiism are forms used in English, while Shiite or Shiite, as well as Shia, the term for the first time was used at the time of Muhammad. At present, the word refers to the Muslims who believe that the leadership of the community after Muhammad belongs to Ali, nawbakhti states that the term Shia refers to a group of Muslims that at the time of Muhammad and after him regarded Ali as the Imam and Caliph. Al-Shahrastani expresses that the term Shia refers to those who believe that Ali is designated as the Heir, Imam and caliph by Muhammad, for the Shia, this conviction is implicit in the Quran and history of Islam. And Allah is Hearing and Knowing, Shia search for the true meaning of the revelation to get the purpose of the life blood and the human destiny. Shia Muslims believe that just as a prophet is appointed by God alone and they believe God chose Ali to be Muhammads successor, infallible, the first caliph of Islam. The Shias believe that Muhammad designated Ali as his successor by Gods command, Ali was Muhammads first cousin and closest living male relative as well as his son-in-law, having married Muhammads daughter Fatimah. Ali would eventually become the fourth Muslim caliph, after the Farewell Pilgrimage, Muhammad ordered the gathering of Muslims at the pond of Khumm and it was there that Shia Muslims believe Muhammad nominated Ali to be his successor. The hadith of the pond of Khumm was narrated on 18th of Dhu al-Hijjah of 10 AH in the Islamic calendar at a place called Ghadir Khumm, located near the city of al-Juhfah, Saudi Arabia. Muhammad there stated, Shia Muslims believe this to be Muhammads appointment of Ali as his successor, when Muhammad died in 632 CE, Ali and Muhammads closest relatives made the funeral arrangements. While they were preparing his body, Abu Bakr, Umar, Ali and his family accepted the appointment for the sake of unity in the early Muslim community. Alis rule over the early Muslim community was often contested, as a result, he had to struggle to maintain his power against the groups who betrayed him after giving allegiance to his succession, or those who wished to take his position. This dispute eventually led to the First Fitna, which was the first major civil war within the Islamic Caliphate, the Fitna began as a series of revolts fought against Ali ibn Abi Talib, caused by the assassination of his political predecessor, Uthman ibn Affan
Shia Islam
Shia Islam
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The Investiture of Ali at Ghadir Khumm (MS Arab 161, fol. 162r, AD 1309/8 Ilkhanid manuscript illustration)
Shia Islam
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The Imam Hussein Shrine in Karbala, Iraq is a holy site for Shia Muslims.
Shia Islam
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Zulfiqar with and without the shield. The Fatimid depiction of Ali 's sword as carved on the Gates of Old Cairo, namely Bab al-Nasr. Two swords were captured from the temple of the pagan polytheist god Manāt during the Raid of Sa'd ibn Zaid al-Ashhali. Muhammad gave them to Ali, saying that one of them was Zulfiqar, which became the famous sword of Ali and a later symbol of Shiism.
2.
Isma'ilism
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Ismāʿīlism is a branch of Shia Islam. Ismailis believe in the oneness of God, as well as the closing of divine revelation with Muhammad, the Ismāʿīlī and the Twelvers both accept the same initial Imams from the descendants of Muhammad through his daughter Fatimah and therefore share much of their early history. Both groups see the family of Muhammad as divinely chosen, infallible, and guided by God to lead the Islamic community, Ismaili thought is heavily influenced by neoplatonism. There are also a significant number of Ismāʿīlīs in Central Asia, Ismailism shares its beginnings with other early Shi‘i sects that emerged during the succession crisis that spread throughout the early Muslim community. From the beginning, the Shia asserted the right of Ali, cousin of Muhammad and this also included his two sons, who were the grandsons of Muhammad through his daughter Fatimah. Soon after his ascendancy, Aisha, the third of the Prophets wives, claimed along with Usmans tribe, the Ummayads, ‘Ali voted against it as he believed that situation at that time demanded a peaceful resolution of the matter. Both parties could rightfully defend their claims, but due to escalated misunderstandings, following this battle, Muawiya, the Umayyad governor of Syria, also staged a revolt under the same pretences. ‘Ali led his forces against Muawiya until the side of Muawiya held copies of the Quran against their spears, ‘Ali accepted this, and an arbitration was done which ended in his favor. A group among Alis army believed that subjecting his legitimate authority to arbitration was tantamount to apostasy and this group was known as the Khawarij and ‘Ali wished to defeat their forces before they reached the cities where they would be able to blend in with the rest of the population. While he was unable to do this, he defeated their forces in subsequent battles. Regardless of these defeats, the Kharijites survived and became a problematic group in Islamic history. The Entrusted Imam is an Imam in the full sense except that the lineage of the Imamate must continue through the Permanent Imam. However, the caliphate was soon taken over by Muawiya. Even some of Ali’s early followers regarded him as “an absolute and divinely guided leader who could demand of them the kind of loyalty that would have been expected for the Prophet. ”For example, one of Ali’s supporters who also was devoted to the Prophet said to him, “our opinion is your opinion. The early followers of ‘Ali seem to have taken his guidance as “right guidance” deriving from Divine support, in other words, ‘Ali’s guidance was seen to be the expression of God’s will and the Qur’anic message. This spiritual and absolute authority of ‘Ali was known as walayah and it was inherited by his successors, the Imams. In the first century after the Prophet, the sunnah was not specifically defined as “Sunnah of the Prophet” but was used in connection to Abu Bakr, ‘Umar, Uthman. The idea of “Hadith” or traditions ascribed to the Prophet was not mainstream nor was Hadith criticism, even the earliest legal texts by Malik b
Isma'ilism
Isma'ilism
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Tree of the Shia Islam.
Isma'ilism
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A Persian miniature depicting Shams Tabrizi in a circa 1503 copy of his disciple Rumi 's poem, the " Diwan-e Shams-e Tabriz-i ". Shams Tabrizi is believed to have been an Ismaili Dai and his relationship with Rumi a symbolic manifestation of the sacred relationship between the guide and the guided.
3.
Imamah (Ismaili doctrine)
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The doctrine of the Imamate in Ismailism differs from that of the Twelvers because the Ismailis had living Imams for centuries after the last Twelver Imam went into concealment. They followed Ismail ibn Jafar, elder brother of Musa al-Kadhim, as the rightful Imam after his father, Jafar al-Sadiq. The Ismailis believe that whether Imam Ismail did or did not die before Imam Jafar, according to some early Ismailis, the Seveners, as well as the Qarmatians, a splinter group, the number of imams was fixed, with seven Imams preordained by God. These groups considers Muhammad ibn Ismail, the foundation Imam of the Ismaili branch of Shia Islam, to be the Mahdi and to be preserved in hiding, the Twelver Shia also believe their final Imam is the Mahdi and in the Occultation. According to the early Seveners and Qarmatians, God sent seven great prophets, known as nātiq speakers, in order to disseminate, all of these great prophets has an assistant, the Sāmad Imam. After six silent imams, a nātiq was sent to reinvigorate Islam, after Adam and his son Seth, and after six “Nātıq” – “Sāmad” silsila, the silsila of “Nātıqs and Sāmads have been completed with. Ahmad al-Wafi Muhammad at-Taqi Radi Abdullah
Imamah (Ismaili doctrine)
4.
Esoteric interpretation of the Quran
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Esoteric interpretation of the Quran, also known as Sufi interpretation and taʾwīl, is the allegorical interpretation of the Quran or the quest for its hidden, inner meanings. It was a synonym of conventional interpretation in its earliest use, esoteric interpretations do not usually contradict the conventional interpretations, instead, they discuss the inner levels of meaning of the Quran. The term batin refers to the inner or esoteric meaning of a sacred text, esoteric interpretations are found in Sufi, Shia, Sunni, and Bahai interpretations of the Quran. A hadith which states that the Quran has a meaning, and that this inner meaning conceals a yet deeper inner meaning. The exoteric aspect is the word, the law. Esoteric interpretations are more suggestive than declarative, they are rather than explanations. However the Quran says about doing this, As for those in whose hearts is deviation, they follow that of it which is unspecific, seeking discord. And no one knows its interpretation except Allah, but those firm in knowledge say, We believe in it. And no one will be reminded except those of understanding, only a few examples are given here. In 7,172 the Quran states, And when Your Lord summoned the descendants of Adam, thus you cannot say on the Day of Resurrection we were unaware of this. According to the above mentioned verse, before creation, God called the future humanity out of the loins of the not-yet-created Adam and addressed them with the words, and they answered, Yes, we witness it. In Islam, this primordial covenant is the foundation between God and humankind. Along the way, this esoteric being damages a boat belonging to poor people, moses is so disturbed that he couldnt stop protesting despite his agreement to keep silent. And in 56,79 the Quran describes itself, This is an honorable Quran, in a book hidden, in the exoteric sense, the Quran requires Muslims to perform ritual cleansing of their hands before touching it. Esoteric interpreters were of the opinion that it implies that individuals with spiritual purity are able to grasp the meaning of the Quran. Attar of Nishapur, the 12th-century mystical poet, gives an interpretation of the Quranic story of the descent of Adam. According to Attar, the man whose mind and vision are ensnared by heavens grace must forfeit that same grace, occasionally a verse may be interpreted in a sense very different from its conventional meaning. For example, Hamadani in his book Tamheedat interprets 104, 6–7 which conventionally refers to the punishment in hell, Hamadani interprets 14,48, which conventionally describes the day of judgment as a description of the moment of spiritual awakening or enlightenment
Esoteric interpretation of the Quran
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Tatar children learning Qur'an in Crimea. Lithograph by Carlo Bossoli
Esoteric interpretation of the Quran
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Quran
5.
Batin (Islam)
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Batin literally means inner, inward, hidden, etc. The Quran, for instance, has a meaning in contrast to its exterior or apparent meaning. Sufis believe that likewise, every individual has a batin which is the world of souls and this is the inward self of the individual which when cleansed with the light of ones spiritual guide, elevates a person spiritually. This notion is connected to Allahs attribute of Al-Batin i. e. the Hidden One who cannot be seen, muslim groups believe that the bāṭen can only be fully understood and interpreted by a figure with esoteric knowledge, who for Shia Muslims is the Imam of the Time. In a wider sense, bāṭen can refer to the meaning or reality behind all existence. Sufism Esotericism Esoteric interpretation of the Quran Batiniyya Alevism Bektashi Order, another group focusing just like Alevis on Batin and Zahir Ismailism Nizari Alawites Qarmatians Sufi Live
Batin (Islam)
6.
Pir (Sufism)
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Pir or Peer is a title for a Sufi master or spiritual guide equally used in the nath tradition. They are also referred to as a Hazrat or Shaikh, which is Arabic for Old Man, the title is often translated into English as saint and could be interpreted as Elder. In Sufism a Pirs role is to guide and instruct his disciples on the Sufi path and this is often done by general lessons and individual guidance. Other words that refer to a Pir include, Murshid, Sheikh, in Alevism, Pirs are considered a direct descendant of Ali. The title Peer Baba is common in Hindi used to give a salutation to Sufi masters or similarly honored persons, after their death people visit their tombs. The path of Sufism starts when a student takes an oath of allegiance with a teacher called Baiath or Bayah where he swears allegiance at the hands of his Pir, after that, the student is called a Murid. From here, his batin journey starts, a Pir usually has authorizations to be a teacher for one Tariqahs. A Tariqah may have more than one Pir at a time, a Pir is accorded that status by his Shaikh by way of Khilafat or Khilafah. Khilafat is the process in which a Shaikh identifies one of his disciples as his successor, a Pir can have more than one khalifah. Chapter on Sui Ideology in SUFISM by R. M. Chopra,2016, Anuradha Prakashan, New Delhi
Pir (Sufism)
Pir (Sufism)
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Pir Dastgir, from the Mughal era
7.
Ginans
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Ginans are devotional hymns or poems recited by Shia Ismaili Muslims. It was originally an oral rendition mostly by Pirs, first among whom to come to South Asia was Pir Satgurnoor in the 12th century, Ginans are composed in many languages of South Asia, especially Gujarati, Urdu, Punjabi, Sindhi and many more. They are based on Verses from the Quran, like Ginans, Qaseedas are recited in Arabic, Persian or Tajik by Ismailis in Central Asia, Iran and Syria. Ismailis from the subcontinent recite these as well as Arabic and Persian qusidas which are recited before or after the prayer in the Jamatkhana, Ginan Central is a web portal developed at the University of Saskatchewan Library to safeguard ginans and promote research and education. Example Translation of a Ginan, Sahebaji tun more man bhave, Verses I-VIII My lord and my lord, My heart is fond of you. So readily, my lord, You give me Whatever I ask of you and you indulge me In so many ways, My lord. In all four ages, I went about, Looking hard, I found none To match you, my lord. My lord, my heart Is fond of you, come, come, My maiden friends, Let us go To view the groom. Hes the one, the beloved Ive attained and he comes to my home, The beloved, He but for whom A minute is hard to pass. How should we call him Unhappy - He whose lord Is one such as this, how should we find fault With the merciful. Whats written In our karma Is what we shall have, ram and Raheman Are but one Deity. Of this mystery, The fool is quite unaware, says Saiyad Mohamadshah, I am bonded to you, My lord. Leaving you, At what other door Am I to knock and my lord, My heart is fond of you. My lord, My heart is fond of you, retrieved from the Institute of Ismaili Studies Website, Originally Published in, Esmail, Aziz. A Scent of Sandalwood, Indo-Ismaili Religious Lyrics, khursheed Nurali Aziz Tejpar Alidina Jamal Shamshuddin Bandali Haji Dr
Ginans
8.
'Aql
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‘Aql, is an Arabic language term used in Islamic philosophy or theology for the intellect or the rational faculty of the soul or mind. It is the translation of the Greek term nous. In jurisprudence, it is associated with using reason as a source for sharia law and has been translated as dialectical reasoning. While predominantly expounded by Shī‘ī and Sufi thinkers, some Sunni Muslims such as Barelvis share similar beliefs, in Shī‘ī jurisprudence, ‘aql is the process of using intellect or logic to deduce law. Legal scholars in both Sunni and Shī‘ī Islamic traditions share Quranic interpretation, the Sunnah, and Ijma‘ consensus as sources of Islamic law, however, Twelvers of the Ja‘farī school of law utilize ‘aql whereas Sunnis use qiyas analogical reasoning as the fourth source of law. Among Twelvers, Akhbārīs and Usulis were contending subschools, the former reject ijtihād outright, the possessor of ‘aql, or al-‘āqīl realises a deep connection with God. Jaʿfar aṣ-Ṣādiq described this connection as a realisation that God loves some, that God is truth and he further noted that where the Aimmah are the ḥujjatu ż-żāhira External proof, ‘aql is the ḥujjatu l-Bāṭina Secret proof. While in early Islam, ‘aql was opposed to jahl ignorance, under the influence of Mu‘tazilī thought, ‘aql came to mean dialectical reasoning. A Philosophical Discourse by Dr Syedi Yusuf Najmuddin
'Aql
9.
Hujja
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A term used in Shii terminology, hujja means proof. It is usually used to refer to an individual in any given human era who represents Gods proof to humanity. The hujja is a prophet or an Imam who possess a relationship with God that is greater than anyone else, the Imam who is the hujja of his time functions as the ultimate mediator between God and humanity, giving the Imam the greatest precedence for interpretation of the Quran. As the mediator between God and humanity, the Imam is the one who can properly resolve conflicting interpretations of the Qurans words. The word Imam and hujja do not necessarily refer to the person because an Imam may not be hujja. The Imam that is hujja is hujja for several different logical proofs that are supported by Shii Quran interpretation, the first proof of an Imam who is hujja is presented by the Imams role as mediator between God and humanity. Therefore, it is only those who are members of the Prophets family line that possess the knowledge from God. The second proof an Imam is hujja is shown by the guidance the Imam provides for mankind for he is a channel of divine grace which comes to him inwardly from the suprasensible realm. The Imams divine guidance from God gives him the ability to lead and influence, the third proof an Imam is hujja is based on the Imams immunity from the pollution of human sin. The Imam is such a spiritual figure he is free from committing human error or misinterpreting the Quran. For a man who does commit sin is not fit to lead for he can spread sin and is denied the rank of Imam. Only those who are free from error can be considered divinely touched and therefore are hujja, the fourth proof that the Imam is hujja is deducted by reason. Gods grace keeps his creatures towards obedience and keeps away from disobedience. However, if God orders man to do something He knows man cannot do or will have difficulty doing, therefore, God gives humanity hujja to help lead man toward God and His spiritual greatness. The hujja sent here is filled with spiritual guidance and helps direct man towards God, which is also what the Imam does, the last justification of the hujja comes from the idea that without the hujja the world would not exist. The world cannot exist even for a moment without the imam who is the hujja of God, if the imam were to be taken away from the earth even for an hour, the earth would swallow up its inhabitants just as the sea swallows its people. The idea that the Imam, who is hujja, is always present helps support the fact that God is always present to mankind and it supports the fact that it is only through the Imam that God can be known
Hujja
10.
Taqiya
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Taqiya is an Islamic term referring to precautionary dissimulation or denial of religious belief and practice in the face of persecution. Another term for this concept, kitmān, has a specific meaning of dissimulation by silence or omission. This practice is emphasized in Shia Islam whereby adherents are permitted to conceal their religion when under threat of persecution or compulsion, however, it is also permitted in Sunni Islam under certain circumstances. Taqiyya was initially practiced under duress by some of Muhammads Companions, later, it became particularly important for Shias due to their experience as a persecuted religious minority. According to Shia doctrine, taqiyya is permissible in situations where there is overwhelming danger of loss of life or property, Taqiyya has also been politically legitimised, particularly among Twelver Shias, in order to maintain unity among Muslims and fraternity among the Shia clerics. Yarden Mariuma writes, Taqiyya is an Islamic juridical term whose shifting meaning relates to when a Muslim is allowed, under Sharia law, to lie. A concept whose meaning has varied significantly among Islamic sects, scholars, countries, the term taqiyya is derived from the Arabic triliteral root wāw-qāf-yā, denoting fear, or prudence, guarding against. In the sense of prudence, fear it can be used synonymously with the terms tuqa, tuqāt, taqwā and ittiqāʾ and these terms also have other meanings. For example, the term taqwa can mean piety, an alternative term for religious dissimulation is kitmān action of covering, dissimulation. Regarding 3,28, Ibn Kathir writes, meaning, except those believers who in some areas or times fear for their safety from the disbelievers, in this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. He quotes Muhammads companion, Abu Ad-Darda, who said we smile in the face of people although our hearts curse them. A similar instance of the Quran permitting dissimulation under compulsion is found in Sura 16,106, Sunni and Shia commentators alike observe that verse 16,106 refers to the case of Ammar b. Yasir, who was forced to renounce his beliefs under physical duress, the doctrine of taqiyya was developed at the time of Jafar al-Sadiq, the sixth Imamiya Imam. It served to protect Shias when Al-Mansur, the Abbasid caliph, conducted a brutal and oppressive campaign against Alids, shiis lived mostly as a minority among a frequently-hostile Sunni majority until the rise of Safavid dynasty. This condition made taqiyya doctrine important to Shias, Taqiyya holds a central place in Twelver Shia Islam. This is sometimes explained by the minority position Shias had under the dominance of Sunni Muslims, requiring them to protect themselves through concealment. In Shia legal literature, there is a range of situations in which taqiyya may be used or even required, for Shia Muslims, taqiyya is to conceal their association with their faith when revealing it would result in danger. Taqiyya is done for reasons of safety, for example, a person may fear that he might be killed or harmed if he does not observe taqiyya
Taqiya
11.
Numerology (Ismailism)
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Numerology is an element of Ismailis belief, the idea that numbers have religious meanings. The Natiq and Wasi are in turn succeeded by a line of seven Imams, the seventh and last Imam in any period would then be the Natiq of the next period. This would be without cult or law but would consist in all creatures praising the creator and this final stage was called Qiyamah
Numerology (Ismailism)
12.
Seven pillars of Ismailism
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The Ismāīlī Shia – the Nizari, Druze and Mustaali – have more Pillars than those of the Sunni. The Shahadah, is not considered a Pillar and is seen as the foundation upon which they are built. Walayah Guardianship denotes love and devotion to God, the prophets, the scripture, the imams, in Ismāīlī doctrine, God is one and the true desire of every soul, creator of everything. The appointed duāt lead believers to the right path, the Druze refer to this pillar as Taslīm Submission, An informative article on the Seven Pillars and Walayah. An informative article on the relationship between Salah and Dua. These three times have been related with the three times that have mentioned in the Quran, sunrise, before sunset, and after sunset. In contrast, the Mustalī maintain five prayers and their style is closely related to that of the Twelvers. The Druze believe that the meaning of prayer is sidqu l-lisān speaking Truth and they do sometimes attend prayers, which is the practice of the uninitiated and historically was also done for reasons of taqiyya. The Ismāīlīs donate 10% to 12 and these institutions are run by the Aga Khan Development Network, which is one of the biggest welfare networks in the world. Thus, Ismāīlīs believe that as Muhammad was designated to take zakāt from the believers in the past, the Druze practice hifzu l-Ikhwān Protection of Ones Brothers instead of paying a fee, a culturally complex practice of interdependence. Sawm Fasting, Nizari and Mustalī believe in both a metaphorical and literal meaning of fasting, in particular, Ismāīlīs believe the real and esoteric meaning of fasting is avoiding devilish acts and doing the good deeds. Not eating during the month of Ramadan in conjunction with an implementation of fasting. The Druze emphasise the esoteric meaning, which they call tark ibādat al-awthān deserting idol-worship, hajj Pilgrimage, For Ismāīlīs, visiting the imām or his representative is one of the most aspired pilgrimages. There are two pilgrimages, Hajj-i-Zahiri and Hajj-i-Batini - the first is the visit to Mecca, the second, the Mustalī maintain also the practice of going to Mecca. The Druze interpret this completely metaphorically as fleeing from devils and oppressors, in addition, the Uqqāl Wise Ones, the religious cadre of the Druze, are pacifists. The ordering of the pillars as understood by Druze is as follows, Taslīm Submission denotes love and devotion to God, the prophets, the Imām and the du‘āt missionaries. In Ismā‘īlī doctrine, God is the desire of every soul, and he manifests himself in the forms of prophets and imāms. The Druze never mention ‘Alī, unlike most Ismā‘īlīs, as they believe al-Hakīm supersedes his authority, sidqu l-Lisān speaking Truth, The Druze believe that the meaning of prayer is sidqu l-lisān and do not believe in five daily prayers
Seven pillars of Ismailism
13.
Salah
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Salah, called namāz in some languages, is one of the Five Pillars in the faith of Islam and an obligatory religious duty for every Muslim. It is a physical, mental, and spiritual act of worship that is observed five times every day at prescribed times, in this ritual, the worshiper starts standing, bows, prostrates themself, and concludes while sitting on the ground. During each posture, the worshiper recites or reads certain verses, phrases, the word salah is commonly translated as prayer but this definition might be confusing. Muslims use the words dua or supplication when referring to the definition of prayers which is reverent petitions made to God. Salah is preceded by ritual ablution, Salah consists of the repetition of a unit called a rakʿah consisting of prescribed actions and words. The number of obligatory rakaʿāt varies from two to four according to the time of day or other circumstances, prayer is obligatory for all Muslims except those who are prepubescent, are menstruating, or are experiencing bleeding in the 40 days after childbirth. Every movement in the salat is accompanied by the takbir except the standing between the ruku and sujud, and the ending which has a derivation of the Muslim greeting As-salamu alaykum, Salah is an Arabic word whose basic meaning is bowing, homage, worship, prayer. In its English usage, the reference of the word is almost always confined to the Muslim formal, Muslims themselves use several terms to refer to salah depending on their language or culture. In many parts of the world, including many non-Arab countries such as Indonesia, the other major term is the Persian word namāz, used by speakers of the Indo-Iranian languages, as well as Turkish, Russian, Chinese, Bosnian and Albanian. In North Caucasian languages, the term is lamaz in Chechen and this is a book, there is no doubt in it, a guidance for righteous. Those who believe in unseen and offer Salah and spend from what we have given to them, and those who believe in what We have revealed to thee and what We revealed before thee, and on hereafter they believe. They are on guidance from their lord and they are successful, and offer Salah and pay Zakah and bow along those who bow. Guard your Salah and middle Salah, and stand before God devoutly obedient, then if you fear on foot or riding, then when you become secure remember God as he has taught you that which you did not know previously. And offer Salah at the two ends of day and at the approach of night, indeed good deeds remove bad deeds, offer Salah at the decline of the day until the darkness of night, and Quran at dawn, indeed Quran at dawn ever is a witness. And at night pray Tahajjud an extra for thee, it is expected that your lord raise you to praised station. ) Say call God or call Merciful, by whomever you call, He has good names, and offer Salah and pay Zakah and obey Messenger so that you may receive mercy. And recite that is revealed to you as a book and offer Salah, indeed Salah prohibits immorality and wrongdoing, and remembrance of God is great, ) The chief purpose of salah is to act as a persons communication with and remembrance of God. By reciting The Opening, the first sura of the Quran, as required in daily worship, the worshiper can stand before God, thank and praise Him, under the Hanbali School of thought, a person who doesnt pray five times a day is an unbeliever
Salah
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The four main salah postures and associated prayers and recitations.
Salah
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Bosniaks praying in an open field, ca. 1906
Salah
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Yemeni prayer during North Yemen Civil War.
Salah
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Women at Istiqlal Mosque, Jakarta washing as
14.
Sawm
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Fasting in Islam, known as Sawm or siyam صيام, the Arabic words for fasting, is abstaining from eating and drinking. In the terminology of Islamic law, sawm means to abstain from eating and drinking during daylight hours, the observance of sawm during the Islamic holy month of Ramadan is one of the Five Pillars of Islam, but is not confined to that month. Sawm is a cognate to Syriac, ܨܘܡܐ ṣawmā. Literally, it means to abstain, cognates to Hebrew tsom, fasting is not unique to the Muslims. It has been practiced for centuries in connection with religious ceremonies by Christians, Jews, Confucianists, Hindus, Taoists, for example, the Muslims of Central Asia, Afghanistan, India, Iran, Bangladesh, Pakistan and Turkey use the words roza/rozha/roja/oruç, which comes from Farsi. While the Malay community in Malaysia, Brunei and Singapore call it puasa, Muslims are prohibited from eating, drinking and engaging in conjugal sexual relationships from dawn to sunset. Fasting helps Muslims develop self-control, gain an understanding of God’s gifts. Fasting in Islam involves abstaining from all bodily pleasures between dawn and sunset, not only is food forbidden, but also any sexual activity. All things which are regarded as prohibited is even more so in this month, each and every moment during the fast, a person suppresses their passions and desires in loving obedience to God. This consciousness of duty and the spirit of patience helps in strengthening ones faith, fasting helps a person gain self-control. A person who abstains from permissible things like food and drink is likely to feel conscious of his sins, a heightened sense of spirituality helps break the habits of lying, staring with lust at the opposite sex, gossiping, and wasting time. Fasting is also viewed as a means of controlling ones desires, Sawm also carries a significant spiritual meaning. It teaches one the principle of God Consciousness, because when one observes fasting, it is out of deep love for God. Fasting is prescribed to you as it was prescribed to those before you, the month of Ramadan in which was revealed the Quran, a guidance for mankind, and clear proofs of the guidance, and the Criterion. And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, number of other days. God desireth for you ease, he desireth not hardship for you, and that ye should complete the period, and that ye should magnify God for having guided you, the intention means resolving to fast. It is essential to have the intention the night before, night by night, throughout the duration of the fast itself, Muslims will abstain from certain provisions that the Quran has otherwise allowed, namely eating, drinking and sexual intercourse. This is in addition to the standard obligation already observed by Muslims of avoiding that which is not permissible under Quranic or sharia law, without observing this standard obligation, sawm is rendered useless and is seen simply as an act of starvation
Sawm
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Ending the fast at a mosque
15.
History of Nizari Ismailism
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The History of Nizari Ismailism from the founding of Islam covers a period of over 1400 years. A few months before his death, Muhammad who resided in the city of Medina made his first and final pilgrimage to Mecca, there, atop Mount Arafat, he addressed the Muslim masses in what came to be known as the Farewell Sermon. After completion of the Hajj pilgrimage, Muhammad journeyed back toward his home in Medina with the other pilgrims, O God, befriend whosoever befriends him and be the enemy of whosoever is hostile to him. This is known as the event of Ghadir Khumm, which is remembered in the hadith of the pond of Khumm, following Muhammads death the Shia or Party of Ali believed he had been designated not merely as the political successor to Muhammad but also his spiritual successor. And looked toward Ali and his most trusted supporters for political and spiritual guidance. Alis descendants were also the descendants of Muhammad as Ali had married Muhammads only surviving progeny. Through the generations, the mantle of leadership of the Shia passed through the progeny of Ali and Fatimah, the Ahl al-Bayt, embodied in the head of the family, the Imam. Both Ismaʿili and Twelver Shia accept the same initial Imams from the descendants of Muhammad through his daughter Fatimah and therefore much of their early history. The modern Nizari faith refers to itself as a tariqa or path, Jafar al-Sadiq was acknowledged leader of the Shia and head of the Ahl al-Bayt. During a period of change, when Muslims no longer threatened were beginning to concern themselves with questions like what does it mean to be a Muslim. His answer was Jafari jurisprudence, a school of jurisprudence distinct to the Shia. This period marks the founding of the religious views of both the Shia and the Sunni. Jafar al-Sadiq was married to Faṭimah, herself a member of the Ahl al-Bayt, together they had two sons, Ismāīl al-Mubarak and his elder brother, Abdullah al-Aftah. Following Fatimahs death, Jafar al-Sadiq was said to be so devastated he refused to ever remarry, however, it is controversially believed that Ismāīl predeceased his father. However, the sources report Ismāīl being seen three days after in Basra. His closest supporters believed Ismail had gone into hiding to protect his life and he claimed a second designation following Ismāīls disappearance. While some had already accepted him as the Imam following the death of Jafar as-Sadiq, Ismailis argue that since a defining quality of an Imam is his infallibility, Jafar as-Sadiq could not have mistakenly passed his nass on to someone who would be either unfit or predecease him. Therefore, the Imam after Ismāīl was his eldest son Muhammad ibn Ismāīl, muhmmad al-Maktūm was himself several years the senior of his half-uncle, Musa al-Kadhim
History of Nizari Ismailism
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A fresco by Raphael depicting Aristotle and Plato, Greek philosophy played a pivotal role in the formation of the Isma'ili school of thought.
History of Nizari Ismailism
History of Nizari Ismailism
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Arabic manuscript from the 12th century for Brethren of Purity (Arabic, Ikhwan al-Safa اخوان الصفا)
History of Nizari Ismailism
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Medieval depiction the fortress of Alamut.
16.
Shuaib
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Shuaib, or Shuʿayb, or Shoaib, was an ancient Midianite Prophet, sometimes identified with the Biblical Jethro. He is mentioned in the Quran a total of 11 times, to the people, Shuʿayb proclaimed the faith of Islam and warned the people to end their fraudulent ways. When they did not repent, God destroyed the community, Shuʿayb is understood by Muslims to have been one of the few Arabian prophets mentioned by name in the Quran, the others being Saleh, Hud, and prophet Muhammad. It is said that he was known by early Muslims as the eloquent preacher amongst the prophets, because he was, according to tradition, granted talent and eloquence in his language. The main town Shuʿayb was sent to is named Madyan in the Quran, known in English as Midian, the preaching of Shuʿayb, however, is covered nowhere in the Hebrew Bible. The Midianites were said to be of Arab descent, though being neighbors of the Biblical Canaanites and it is said they were a wandering tribe, and that their principal territory at Mosess time was the Sinai Peninsula. The figure of Shuʿayb himself is absent in Jewish tradition, although frequently identified with the Midianite priest Jethro, most modern scholars reject this identification as it is made without any solid grounding. Aside from having no similarity in names, there are chronological differences, classical commentators, such as ibn Kathir, say Shuʿayb prophesied four generations from Abraham. Shuʿayb is believed to have been the son of Mikil, son of Isaachar, son of Midian, the Quran states that Shuʿayb was appointed by God to be a prophet to the people who lived east of Mount Sinai, the people of Midian. The people of land were said to be especially notorious for cheating others through dishonesty. Shuʿaybs prophecy mainly involved calling the Midianites to the path of God. It is also said he told his people to stop being dishonest in their daily activities, although he preached and prophesied for a sustained period of time, the majority of the people refused to listen to him. He consistently preached powerfully against the wicked, telling them of the punishment that had befallen the sinful before them, the people taunted Shuʿayb and told him that, were it not for the prestigious family he came from, he would surely have been stoned to death. Shuʿayb replied, Is my family of more consideration with you than God, when the Midianites refused to believe, they were destroyed by a mighty earthquake. The Quran, however, mentions that Shuʿayb, and his companions, were rescued from the thunderous punishment. Shuʿaybs mission is mentioned in the Quran with the mission of Noah, Hud, Saleh. Scholars interpret the listing of the five prophets to be chronological and he was also a descendant of Prophet Abraham. Another site recognized by Druze as the tomb of Shuʿayb, Nabi Shuayb, is located in Hittin in the Lower Galilee, each year on April 25, the Druze gather at the site to discuss community affairs
Shuaib
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Shrine in Wadi Shuʿayb, Jordan
Shuaib
17.
Nabi Shu'ayb
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The identity of Shuayb with the Jethro, however, is a Muslim and Druze tradition rather than historical fact. Prophet shuayb is the 14th prophet, Nabi Shuayb was an object of traditional veneration by Druze and Sunni Muslims through Palestine. The shrine figured down to Israeli-Arab war of 1948 as a place where both Sunni Muslims and Druze took vows and made ziyarat, after the 1948 war, Israel placed the maqam or shrine under exclusive Druze care. A central figure in the Druze religion, the tomb of Nabi Shuaib, has been a site of pilgrimage for the Druze for centuries. Shrines dedicated to Nabi Shuaib are common throughout the Greater Syria region, in the final years of the British Mandate in Palestine, a dispute had raged over the shrine between Sunni and Druze communities. Sole custodianship of the tomb was transferred to the Druze community by the Israeli authorities, in Islamic and Druze tradition, it is believed that towards the end of his life, Shuayb took refuge in a cave outside Hittin, where he eventually died of old age. His followers buried him at the site and placed a tombstone at his grave, the tradition holds that when Saladins dream was realized, the Druze built a shrine for Shuayb at the site. Nabi Shuayb has been expanded and renovated over time, the older section of the existing structure was built in the 1880s, under the direction of Sheikh Muhanna Tarif, the shaykh al-aql of Julis. Sheikh Muhanna summoned an assembly of leaders in the community to discuss. When Palestine came under British Mandate rule, a dispute broke out between the Druze and the Higher Islamic Council over who exercised custodianship over the site of Nabi Shuayb. Under the leadership of Sheikh Amin Tarif, the shrine was then renovated, the Israeli government also paved the road leading to Nabi Shuayb and provided electricity and water infrastructure services there. The first mention of the dates back to the 12th century CE. According to Druze tradition, the imprint of Shuaibs left foot can be seen on the grave, pilgrims visiting the site pour oil into the imprint, and then rub the oil over their body in order to be blessed with good fortune. The Druze customarily had no fixed date for their annual pilgrimage, during the festivities, mass celebrations are held at Nabi Shuaib, and Druze religious leaders gather there for ritual purposes and to discuss religious questions. Prior to Israels establishment, Druze from Syria and Lebanon also used to participate in the festival, Israeli Druze Amin Tarif Ziyarat al-Nabi Shuayb
Nabi Shu'ayb
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The complex hosting the tomb
Nabi Shu'ayb
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The courtyard of the complex
Nabi Shu'ayb
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Another courtyard view
Nabi Shu'ayb
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Druze scouts visiting the tomb
18.
Sevener
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Seveners are a branch of Ismāīlī Shīʻa. They became known as Seveners because they believe that Ismail ibn Jafar was the seventh and they believed his son, Muhammad ibn Ismail, would return and bring about an age of justice as Mahdi. Their most famous and active branch were the Qarmatians, sometimes sevener is used to refer to Ismāīlīs overall, though several branches, such as the Nizari Ismailis, have far more than seven imams. Ahmad al-Wafi Muhammad at-Taqi Rabi Abdullah Abdullah al-Mahdi Billah List of extinct Shia sects
Sevener
19.
Qarmatians
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The Qarmatians were a syncretic religious group that combined elements of the Ismaili Shia Islam centered in al-Hasa, where they established a religious utopian republic in 899 CE. They are most famed for their revolt against the Abbasid Caliphate, the origin of the name Qarmatian is uncertain. According to some sources, the name derives from the surname of the sects founder, the name qarmat probably comes from Aramaic, and means either short-legged, red-eyed, or secret teacher. Other sources, however, say that the name comes from the Arabic verb قرمط, the word Qarmatian can also refer to a type of Arabic script. The Qarāmiṭah in southern Iraq were also known as the Greengrocers because of a preacher Abu Hatim who in 906/7 forbade animal slaughter as well as the eating of such as alliums. It is not clear if his teachings persisted, under the Abbasid Caliphate, various Shii groups organised in secret opposition to their rule. Among them were the supporters of the community, of whom the most prominent group were called the Mubārakiyyah. According to the Ismaili school of thought, Imām Jafar al-Sadiq designated his son, Ismail ibn Jafar. Some claimed he had gone into hiding, but the group accepted his death and therefore accordingly recognized Ismā‘īls eldest son, Muhammad ibn Ismail. He remained in contact with the Mubārakiyyah group, most of whom resided in Kufa, the split among the Mubārakiyyah came with the death of Muḥammad ibn Ismā‘īl. The majority of the group denied his death, they recognized him as the Mahdi, the minority believed in his death and would eventually emerge in later times as the Ismaili Fatimid Caliphate, the precursors to all modern groups. Qarmaṭ and his theologian brother-in-law ‘Abdān prepared southern Iraq for the coming of the Mahdi by creating a military, other such locations grew up in Yemen, in Eastern Arabia in 899, and in North Africa. These attracted many new Shii followers due to their activist and messianic teachings and this new proto-Qarmaṭī movement continued to spread into Greater Iran and then into Transoxiana. A change in leadership in Salamiyah in 899 led to a split in the movement, qarmaṭ and his brother-in-law opposed this and openly broke with the Salamiyids, when ‘Abdān was assassinated, he went into hiding and subsequently repented. Qarmaṭ became a missionary of the new Imām, Abdullah al-Mahdi Billah, nonetheless, the dissident group retained the name Qarmaṭī. Their greatest stronghold remained in Bahrain, which at this period included much of eastern Arabia as well as the islands comprise the present state. It was under Abbasid control at the end of the ninth century, the Qarmaṭians instigated what one scholar termed a century of terrorism in Kufa. Under al-Jannabi, the Qarmaṭians came close to raiding Baghdad in 927, in their attack on Islams holiest sites, the Qarmatians desecrated the Zamzam Well with corpses of Hajj pilgrims and took the Black Stone from Mecca to al-Hasa
Qarmatians
20.
Fatimid Caliphate
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The Fatimid Caliphate was an Ismaili Shia Islamic caliphate that spanned a large area of North Africa, from the Red Sea in the east to the Atlantic Ocean in the west. The dynasty ruled across the Mediterranean coast of Africa and ultimately made Egypt the centre of the caliphate, at its height the caliphate included in addition to Egypt varying areas of the Maghreb, Sudan, Sicily, the Levant, and Hijaz. The Fatimids claimed descent from Fatima bint Muhammad, the daughter of Islamic prophet Muhammad, in 921 the Fatimids established the Tunisian city of Mahdia as their new capital. In 948 they shifted their capital to Al-Mansuriya, near Kairouan in Tunisia, in 969 they conquered Egypt and established Cairo as the capital of their caliphate, Egypt became the political, cultural, and religious centre of their empire. The ruling class belonged to the Ismaili branch of Shiism, as did the leaders of the dynasty, the existence of the caliphate marked the only time the descendants of Ali through Fatimah were united to any degree and the name Fatimid refers to Fatimah. The different term Fatimite is sometimes used to refer to the caliphates subjects, after the initial conquests, the caliphate often allowed a degree of religious tolerance towards non-Ismaili sects of Islam, as well as to Jews, Maltese Christians, and Egyptian Coptic Christians. The Fatimid caliphate was also distinguished by the role of Berbers in its initial establishment and in helping its development, especially on the military. During the late eleventh and twelfth centuries the Fatimid caliphate declined rapidly and he founded the Ayyubid dynasty and incorporated the Fatimid state into the Abbasid Caliphate. The Fatimid regime lasted until the twelfth century, though its leaders made little headway in persuading the Egyptian population. The Fatimid Caliphates religious ideology originated in an Ismaili Shia movement launched in the 9th century in Salamiyah, Syria by their eighth Imam and he claimed descent through Ismail, the seventh Ismaili Imam, from Fatimah and her husband ʻAlī ibn-Abī-Tālib, the first Shīʻa Imām. Thus his name was al-Fātimiyyūn Fatimid, the eighth to tenth Imams, remained hidden and worked for the movement against the periods times rulers. According to legend, Abdullah and his son were fulfilling a prophecy that the mahdi would come from Mesopotamia to Sijilmasa. They hid among the population of Sijilmasa, then an independent emirate, for four years under the countenance of the Midrar rulers, al-Mahdi was supported by dedicated Shiite Abu Abdullah al-Shii, and al-Shii started his preaching after he encountered a group of Muslim North African during his hajj. These men bragged about the country of the Kutama in western Ifriqiya, and the hostility of the Kutama towards, and their independence from. This triggered al-Shii to travel to the region, where he started to preach the Ismaili doctrine, the Berber peasants, who had been oppressed for decades by the corrupt Aghlabid rule, would prove themselves to be a perfect basis for sedition. Instantly, al-Shii began conquering cities in the region, first Mila, then Sétif, Kairouan, and eventually Raqqada, in 909 Al-Shii sent a large expedition force to rescue the Mahdi, conquering the Khariji state of Tahert on its way there. After gaining his freedom, Abdullah al-Mahdi Billah became the leader of the state and assumed the position of imam. The Fatimids existed during the Islamic Golden Age, the dynasty was founded in 909 by the eleventh Imam ʻAbdullāh al-Mahdī Billah
Fatimid Caliphate
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Fatimid green banner.
Fatimid Caliphate
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The Al-Hakim Mosque in Cairo, of Al-Hakim bi-Amr Allah, the sixth caliph, as renovated by Dawoodi Bohra
Fatimid Caliphate
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Fragment of a bowl depicting a mounted warrior, 11th century. Fatimid dynasty, found in Fustat, Egypt. Brooklyn Museum
21.
Nizari Ismaili state
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The Ismaili state, also called the Alamut state, was a Shia Nizari Ismaili state founded by Hasan-i Sabbah after he took control of the Alamut Castle in 1090 AD. The state consisted of a nexus of strategic fortresses throughout Persia and Syria. The state collapsed when Rukn-ud-Din Khurshah surrendered Alamut Castle to the invading Mongols, within two generations, the Fatimid Empire would suffer several more splits and eventually implode. The Seljuq amirs usually held full jurisdiction and control over the districts they administered, meanwhile, Persian artisans, craftsmen and lower classes grew increasingly dissatisfied with the Seljuq policies and heavy taxes. Hasan too, was appalled by the political and economic oppression imposed by the Sunni Seljuq ruling class on Shiite Muslims living across Iran. It was in context that he embarked on a resistance movement against the Seljuqs. The castle had never before been captured by means and thus Hasan planned meticulously. Meanwhile, he dispatched his reliable supporters to the Alamut valley to begin settlements around the castle, in the summer of 1090 AD, Hasan set out from Qazvin towards Alamut on a mountainous route through Andej. Still in disguise, Hasan made his way into the fortress, earning the trust, careful not to attract the attention of the castle’s Zaydi lord, Mahdi, Hasan began to attract prominent figures at Alamut to his mission. It has even suggested that Mahdi’s own deputy was a secret supporter of Hasan. The Alamut fortress was captured from Mahdi in 1090 AD and therefore from Seljuq control by Hasan. Mahdis life was spared, and he later received 3,000 gold Dinars in compensation, capturing of the Alamut Castle marks the founding of the Nizari Ismaili state. These periods of internal turmoil allowed the Ismaili state respite from attack, the state had around 200 fortresses overall. The most important one was Alamut Castle, the residence of the Lord, the largest castle was Lambasar Castle, featuring a complex and highly efficient water storage system. The most important fortress in Syria was Masyaf Castle, though the castle of Kahf was probably the residence of the Syrian Ismaili leader Rashid al-Din Sinan. The natural geographical features of the valley surrounding Alamut largely secured the castle’s defence, positioned atop a narrow rock base approximately 180 meters above ground level, the fortress could not be taken by direct military force. To the east, the Alamut valley is bordered by a range called Alamkuh between which the Alamut River flows. The valleys western entrance is a one, shielded by cliffs over 350m high
Nizari Ismaili state
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Map of the crusader states, showing the area controlled by the Assassins around Masyaf, slightly above the center, in white.
Nizari Ismaili state
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The red flag was established in 1162 after the appearance of the first ruler Imam, Hassan II
Nizari Ismaili state
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Alamut Castle
Nizari Ismaili state
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Lambsar Castle
22.
Nasir Khusraw
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He was born in Qabodiyon, a village in middle-age Bactria in the ancient Greater Iranian province of Khorasan, now in modern Tajikistan and died in Yamagan, now Afghanistan. He is considered one of the 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 Qabodiyon. He later chose Merv for his residence, and was the owner of a house and garden there. Until A. H.437, he worked as a secretary and revenue collector for the Seljuk sultan Toghrul Beg, or rather for his brother Jaghir Beg, the emir of Khorasan. The minute sketches of Jerusalem and its environs are even today of practical value. D. and he died in Yamagan in present-day northern Afghanistan. Safarnama Safarnama is his most famous work, after 1000 years, his Safarnama is still readable for Persian-speaking people. Gushayish wa Rahayish Another work of Nasir Khusraw is the Persian philosophical work Gushayis wa Rahayish which has translated into English by F. M. Hunzai under the title, Knowledge and Liberation, the work discusses creation, questions related to the soul, epistemology, creation, and Ismaili Islamic doctorines. From a linguistic point of view, the work is an example of philosophical writing in new Persian. It is the strain which runs, although in a somewhat lower key. It concludes with a vision of a beautiful work of spirits who have stripped off the fetters of earthly cares and sorrows and revel in the pure light of divine wisdom. Book on Mathematics Nasir Khusraw wrote a book on mathematics which has now been lost and he states in his other work that he could, not find one single scholar throughout all of Khorasan and eastern lands like myself could grapple with the solutions to these problems. The following poem speaks to this aspect of Khusraws poetry, by Nasir-i Khusrau Translated by Iraj Bashiri Copyright, Iraj Bashiri,2004 Reproach not the Firmament deep and blue, Forget thy stubborn nature to reveal a clue. Neither expect from the Firmament any joy, When your own star you knowingly destroy, Fruitless trees are, at best, fuel for fire, Fruitless men, alike, to oblivion retire. Forget about fragrant tresses and lips sweet, About hedges, lavish not praise on a filthy creature, With dastardly deeds as its only feature. Adore not with verse the Lie or the Greed, Smite down the infidels’ most cherished creed, be not Unsuri, who groveling worshiped Mahmud, Lavished on him all flattery and paean he could. I pledge never to sprinkle before the swine, These precious, the poetry of Nasir Khusraw is replete with advice and wisdom
Nasir Khusraw
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Bust of Nasir Khusraw
Nasir Khusraw
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Safar Nāma -e Nāser Khusraw.
23.
Arwa al-Sulayhi
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Arwa bint Asma was the long-reigning ruler of Yemen, firstly through her first two husbands and then as sole ruler, from 1067 until her death in 1138. She is popularly referred to as as-Sayyidah al-Ḥurrah the Noble Lady, al-Malika al-Hurra the Noble Queen, Arwa was born in 440 Hijri,1048 in Haraz, which was the heartland of Ismailism in Yemen. She was the niece of the ruler of Yemen, Ali al-Sulayhi. Orphaned at an age, she was brought up in the palace at Sanaa under the tutorship of her aunt, the formidable Asma bint Shihab, her mother in Law, co-ruler with. In 1066, at the age of 17, Arwa married her cousin Ahmad al-Mukarram bin Ali, with the city of Aden as her mahr, Arwa assisted her mother-in-law and her husband after death of Ali al-Sulayhi. She had four children, Muhammed, Ali, Fatimah and Umm Hamdan, Arwa is said by the chroniclers of her time to be brave, devout and have an independent character. She was also seen as intelligent and well learned, having a great memory for poems, stories. She was very knowledgeable in the sciences of the Quran and the hadith, the chroniclers also mention her as being extremely beautiful. Following the death of Sayyidna Ali al-Sulayhi in 1067, Sayyada Arwas husband Ahmad became the de jure ruler of Yemen, but he was unable to rule being paralyzed and bedridden. He gave all of his power to Arwa, and she had her name mentioned in the khutbah directly after the name of the Fatimid Caliph, al-Mustansir Billah and she reigned as co-regent of her mother-in-law until the latters death in 1087. In contrast to her mother-in-law, queen Asma, Arwa did not appear unveiled when she attended councils as Asma had famously done. The reason for this was reportedly that because she was younger than her mother-in-law. However, although she was veiled, she still attended state councils in person and thus mixed with men, and refused to conduct the meetings hidden by a screen. One of her first actions was to move the capital from Sanaa to Jibla in order to be in a position to destroy the Najahid ruler Said ibn Najar of Zabīd. This she managed to do by luring him into a trap in 1088 and she built a new palace at Jibla, and transformed the old palace into a great mosque where she was eventually buried. After the death of Ahmad al-Mukarram, Sayyada Arwa was encouraged by al-Mustansir Billah to marry her husbands cousin. This she did reluctantly in 1091 in order to remain in power and she continued to rule Yemen until Saba died in 1101. From that time on she ruled alone, Arwa was an Ismā‘īlī Shi’i and was well-versed in various religious sciences, Quran, hadith, as well as poetry and history
Arwa al-Sulayhi
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Queen Arwa al-Sulayhi Masjid, Photo taken from her Palace, Jibla
Arwa al-Sulayhi
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Queen Arwa al- Sulaihi Palace Front View, Jibla
Arwa al-Sulayhi
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Courtyard of the Queen Arwa Mosque in Jibla
Arwa al-Sulayhi
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Continuous running water at Hurrat-ul-Malaika mosque
24.
Zoeb bin Moosa
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Zoeb bin Musa al-Wadei al Hamdani is the first Dai al-Mutlaq, a position of spiritual authority in Musta‘lī Ismaili Bohra Islam. He was appointed to the position by Queen Arwa al-Sulayhi of Yemen on 22 Shabanul Karim,532 AH, Arwa al-Sulayhi had been named Hujja by Maad al-Mustansir Billah, the Fatimid Imam. Dai was the intermediary between the Imam, and called Dai al-balagh, Dai Lamak ibn Malik and his son Dai Yahya ibn Lamak were the dai of that era. After the death of the twentieth Ismaili imam Al-Amir, his child At-Tayyib Abi l-Qasim, only a few years old, as Tayyib was not in a position to run the Ismaili dawah, Al-Amir authorised Arwa al-Sulayhi to run it. She empowered Zoeb bin Moosa to manage the dawah in Yemen under instruction of Imam Amir, the Dai had become the Dai al-Mutlaq and was made independent from political activity
Zoeb bin Moosa
25.
Batiniyya
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Batiniyya refers to groups that distinguish between an outer, exoteric and an inner, esoteric meaning in Islamic scriptures. The term has been used in particular for a type of scriptural interpretation developed among some Shia groups. It has been retained by all branches of Ismailism and its Druze offshoots, the Alawites practice a similar system of interpretation. Sunni writers have used the term polemically in reference to rejection of the evident meaning of scripture in favor of its bāṭin meaning. Al-Ghazali, a medieval Sunni theologian, used the term batiniyya pejoratively for the adherents of Ismailism, some Shia writers have also used the term polemically. Besides, theyd called Hassan-i Sabbah and Nur al-Din Muhammad II as the head of the Hukumat-ee Malāāhedah-ee Bāṭiniyyah, batin Esoteric interpretation of the Quran
Batiniyya
Batiniyya
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The author of Meftah ū' l-Ghayb Gül Baba was a Hurufi - Ostad of the Esoteric interpretation of the Quran, and later his türbe became an important Ziyarat / Pilgrimage place.
Batiniyya
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Evliya Çelebi, the author of the Seyâhatnâme, reported that his Salat al-Janazah was attended by more than 200,000 Muslims in Budapest, Hungary.
26.
Hassan-i Sabbah
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Hassan-i Sabbāh was a Nizārī Ismā‘īlī missionary who converted a community in the late 11th century in the heart of the Alborz Mountains of northern Persia. He later seized a fortress called Alamut. He founded a group of fedayeen whose members are referred to as the Hashshashin. Hassan is thought to have written an autobiography, which did not survive, the latter is known only from quotations made by later Persian authors. He is the original Grand Master creating many of its main principles, the possibly autobiographical information found in Sarguzasht-e Sayyidnā is the main source for Hassans background and early life. According to this, Hassan-i Sabbāh was born in the city of Qom in Persia in the 1050s to a family of Twelver Shī‘ah, born and raised in Persia, Early in his life, his family moved to Rayy. Rayy was a city that had a history of thought since the 9th century. It was in center of religious matrices that Hassan developed a keen interest in metaphysical matters. From 7 to 17, he studied at home, and mastered palmistry, languages, philosophy, astronomy, Rayy was also home to the activities of Ismā‘īlī missionaries in the Jibal. At the time, Ismailism was a movement in Persia. The Ismāīlī mission worked on three layers, the lowest was the soldier or fidāī, followed by the rafīk or comrade. It has been suggested that the popularity of the Ismāīlī religion in Persia was due to the dissatisfaction with the Seljuk rulers. In Rayy, a young Hassan came in touch with Amira Darrab, a comrade, Hassan was initially unimpressed, his interest gradually grew after participating in many passionate debates that discussed the merits of Ismā‘īl over Mūsā. Seeing the conviction of Darrab, convinced Hassan to delve deeper into Ismāīlī doctrines and beliefs, at the age of 17, Hassan converted and swore allegiance to the Fatimid Caliph in Cairo. Hassans studies did not end with his crossing over and he further studied under two other dā‘iyyayn, and as he proceeded on his path, he was looked upon with eyes of respect. Hassans austere and devoted commitment to the dawa brought him in audience with the missionary of the region. Ibn Attash, suitably impressed with the young seventeen-year-old Hassan, made him Deputy Missionary, however, Hassan did not go to Cairo. This prompted his abandoning Rayy and heading to Cairo in 1076, Hassan took about 2 years to reach Cairo
Hassan-i Sabbah
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Leader of Nizārī Ismā'īlī state Hassan-i Sabbah
Hassan-i Sabbah
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The Hashshashin 's fortress of Alamut Castle.
27.
Assassins
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Assassins is a name used to refer to the medieval Nizari Ismailis. Sabbah is typically regarded as the founder of the Assassins, founding the so-called Nizari Ismaili state with Alamut Castle as its headquarters. Asymmetric warfare, psychological warfare, and surgical strikes were often an employed tactic of the hashashin, while Assassins typically refers to the entire medieval Nizari sect, in fact only a class of acolytes known as the fidai actually engaged in assassination work. Under leadership of Imam Rukn-ud-Din Khurshah, the Nizari state declined internally, sources on the history and thought of the Ismailis in this period are therefore lacking and the majority extant are written by their detractors. The Nizari were feared by the Crusaders, who referred to collectively as Assassins. The Crusader stories of the Assassins were further embellished by Marco Polo, the origins of the Assassins can be traced back to just before the First Crusade, around 1080 in Persia, modern Iran. There has been great difficulty finding out information about the origins of the Assassins because most early sources are written by enemies of the order, are based on legends. Most sources dealing with the inner workings were destroyed with the capture of Alamut. However, it is possible to trace the beginnings of the back to its first Grandmaster. A passionate devotee of Ismaili beliefs, Hassan-i Sabbah was well-liked throughout Cairo, Syria and most of the Middle East by other Ismaili, using his fame and popularity, Sabbah founded the Order of the Assassins. While his motives for founding this order are unknown, it was said to be all for his own political and personal gain. Because of the unrest in the Holy Land caused by the Crusades, Hassan-i Sabbah found himself not only fighting for power with other Muslims, but also with the invading Christian forces. After creating the Order, Sabbah searched for a location that would be fit for a sturdy headquarters and it is still disputed whether Sabbah built the fortress himself or if it was already built at the time of his arrival. In either case, Sabbah adapted the fortress to suit his needs not only for defense from hostile forces, spending most of his days at Alamut producing religious works and developing doctrines for his Order, Sabbah would never leave his fortress again in his lifetime. He had established a society of deadly assassins, which was built on a hierarchical structure. Below Sabbah, the Grand Headmaster of the Order, were known as Greater Propagandists, followed by the normal Propagandists, the Rafiqs. It was the Lasiqs who were trained to some of the most feared assassins, or as they were called, Fidai. It is, however, unknown how Hassan-i-Sabbah was able to get his Fidain to perform with such fervent loyalty, one theory, possibly the best known but also the most criticized, comes from the reports of Marco Polo during his travels to the Orient
Assassins
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14th-century painting of the assassination of Nizam al-Mulk by an assassin.
Assassins
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Artistic rendering of Hassan-i Sabbah.
Assassins
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Rashid ad-Din Sinan the Grand Master of the Assassins at Masyaf successfully kept Saladin off his territory.
Assassins
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Alamut fortification in Iran
28.
Lambsar Castle
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Lambsar, Lambasar, or Lambesar was probably the largest and the most fortified castles of the Nizari Ismaili state. The fortress is located in the central Alburz mountains, south of the Caspian Sea, Lambesar is to the northeast of Razmian village. Kiya Buzurg Ummid captured the castle from Rasamuj and rebuilt it into a major stronghold using local labour and he was appointed by Hasan Sabbah as its governor. Only ruins remain of this magnificent fortress today, very deep valleys surrounding the fortress make it impossible to access from the East and West sides. The North and South fronts are the possible ways to get into the fortress. Although the slope of the mountain with a difference of 150m on both levels is stretched from north to south with a length of 480m, the castle is more than 190m in width. The huge two-layered parapets made up of very large 10m high stones, in the North side of the fortress a huge building with 4 smaller extensions remain which face to the East. The Ismailis’ forts were the last line of defense against Mongol aggression in Persia, the Mongols had a hard time conquering Ismailians forts. Hulaku Khan was disappointed with his commanders therefore he took over an army of 10000 soldiers, in 1256 AD after a couple months the Meymoon-Dej fort surrendered to Hulaku’s army, and Imam Rukn-ud-Din Khurshah was captured. Hulaku Khan asked Rukn-ud-Din Khurshah to order his followers to surrender, finally after a year of resisting, a cholera epidemic in 1257 AD took many lives in Lambesar and allowed the Mongols to succeed. Hulaku ordered the ruined and beheaded whoever had survived the deadly disease. In 1275 AD and again in 1389 AD, small groups of Ismailis who had survived the Mongol invasions attempted to recapture Alamut, Ismaili Iranian architecture Alamut Pictures of Lambesar Fortress
Lambsar Castle
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Lambsar Castle
Lambsar Castle
Lambsar Castle
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Around Lambsar Castle
29.
Alamut Castle
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Alamut was a mountain fortress located in Alamut region in the South Caspian province of Daylam near the Rudbar region in Persia, approximately 100 km from present-day Tehran. In 1256, Ruknu-d-Dīn Khurshāh surrendered the fortress to the invading Mongols, sources on the history and thought of the Ismailis in this period are therefore lacking and the majority extant are written by their detractors. After the Mongol destruction, the castle was of regional significance. Today, it lies in ruins, but because of its historical significance, the origins of the Alamut fortress can be traced back to the Justanid ruler, Vahsudan, who, during a hunting trip, witnessed a soaring eagle perch down high on a rock. Realizing the tactical advantage of location, he chose the site for the construction of a fortress. Alamut remained under Justanid control until the arrival of the Ismaili chief da’i Hasan-i Sabbah to the castle in 1090 AD, the Seljuq amirs usually held full jurisdiction and control over the districts they administered. Meanwhile, Persian artisans, craftsmen and lower classes grew increasingly dissatisfied with the Seljuq policies, Hasan too, was appalled by the political and economic oppression imposed by the Sunni Seljuq ruling class on Shii Muslims living across Iran. It was in context that he embarked on a resistance movement against the Seljuqs. The castle had never before been captured by means and thus Hasan planned meticulously. Meanwhile, he dispatched his reliable supporters to the Alamut valley to begin settlements around the castle, in the summer of 1090 AD, Hasan set out from Qazvin towards Alamut on a mountainous route through Andej. Still in disguise, Hasan made his way into the fortress, earning the trust, careful not to attract the attention of the castle’s Zaydi ‘Alid lord, Mahdi, Hasan began to attract prominent figures at Alamut to his mission. It has even suggested that Mahdi’s own deputy was a secret supporter of Hasan. Earlier in the summer, Mahdi visited Qazvin, where he received orders from Nizam al-Mulk to find. Upon his return to the Alamut fortress, Mahdi noticed several new servants and his deputy explained that illness had taken many of the castle’s workers and it was fortunate that other labourers were found from the neighbouring villages. Worried about the associations of these workers, Mahdi ordered his deputy to arrest anyone with connections to the Ismailis, Mahdi’s suspicions were confirmed when Hasan finally approached the lord of the fortress, revealing his true identity and declared that the castle now belonged to him. Immediately, Mahdi called upon the guards to arrest and remove Hasan from the castle, astounded, he realized he had been tricked and was allowed to exit the castle freely. The Alamut fortress was captured from Mahdi and therefore from Seljuq control by Hasan, with Alamut now in his possession, Hasan swiftly embarked on a complete re-fortification of the complex. By enhancing the walls and structure of a series of storage facilities, the perimeters of the rooms were lined with limestone, so as to preserve provisions to be used in times of crisis
Alamut Castle
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Alamut
Alamut Castle
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Scaffolding by Iran's Cultural Heritage Organization.
Alamut Castle
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Hashshashin fortress of Alamut
Alamut Castle
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The 26th Nizārī Ismā'īlī Imām (who died in 1255) ‘Alā’ ad-Dīn Muḥammad III bin Jalāl al-Dīn Hasan in The Travels of Marco Polo by Marco Polo (who was born on September 15, 1254). (Bibliothèque nationale de France)
30.
Masyaf Castle
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Masyaf Castle is located in the town of Masyaf in Hama Governorate, Syria, situated in the Orontes Valley, approximately 40 kilometers to the west of Hama. It served to protect the routes to cities further inland such as Banyas. The castle itself stands on a platform about 20 meters above the surrounding plain, the citadel became famous as the stronghold from which Rashid ad-Din Sinan, known as the Old Man of the Mountains ruled. He was a leader of the Syrian wing of the Hashshashin sect, also known as the Assassins, evidence suggests that the lower layers and foundations of the castle are of Byzantine origin. Later levels were added by the Nizari Ismailis, Mamluks, the castle was captured by the Assassins in 1141 from Sanqur and was later refortified by Rashid al-Din Sinan. Masyaf and the town functioned as the capital of a Nizari emirate from the middle of the 12th century until the end of the 13th century. Saladin besieged it in May 1176 but the siege did not last long, current research indicates it was held by the Nizari Ismailis at that time. In 1260, the castle was surrendered to the Mongols, later that year in September, the Nizaris allied with the Mamluks to drive the Mongols out from Syria and reclaim the castle. Baybars took hold of the castle in February 1270, in 1830, an Egyptian expedition led by Ibrahim Pasha did some damage to the castle. Restoration funded by the Aga Khan Trust for Culture Historic Cities Support Programme began in 2000
Masyaf Castle
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View of Masyaf Castle
31.
Rashid ad-Din Sinan
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Rashīd ad-Dīn Sinān, also known as the Old Man of the Mountain, was a leader of the Syrian branch of the Nizari Ismaili state, and a figure in the history of the Crusades. Rashid ad-Din Sinan was born in Basra, Iraq between the years 1132 and 1135, according to his autobiography, of which only fragments survive, Rashid came to Alamut, the centre of the Hashshashins, as a youth and received the typical Hashshashin training. In 1162, the sects leader Ḥassan ʿAlā Dhikrihis Salām sent him to Syria, where he proclaimed Qiyamah, which in Nizari terminology meant the time of the Qaim and the removal of Islamic law. Based on the Nizari stronghold Masyaf, he controlled the northern Syrian districts of Jabal as-Summaq, Rashid enjoyed considerable independence from the Nizari centre in Alamut and some writings attribute him with a semi-divine status. His chief enemy, the Sultan Saladin, ruled over Egypt, Saladin managed twice to elude assassination attempts ordered by Rashid and as he was marching against Aleppo, Saladin devastated the Nizari possessions. In 1176 Saladin laid siege to Masyaf but he lifted the siege after two events that reputedly transpired between him and the Old Man of the Mountain. According to one version, one night, Saladins guards noticed a spark glowing down the hill of Masyaf, presently, Saladin awoke from his sleep to find a figure leaving the tent. He then saw that the lamps were displaced and beside his bed laid hot scones of the shape peculiar to the Assassins with a note at the top pinned by a poisoned dagger, the note threatened that he would be killed if he didnt withdraw from his assault. Saladin gave a loud cry, exclaiming that Sinan himself was the figure left the tent. As such, Saladin told his guards to come to an agreement with Sinan, realizing he was unable to subdue the Assassins, he sought to align himself with them, consequently depriving the Crusaders of aligning themselves against him. Rashids last notable act occurred in 1191, when he ordered the assassination of the newly elected King of Jerusalem Conrad of Montferrat. Whether this happened in coordination with King Richard I of England or with Saladin remains unknown and he died in 1192 in Al-Kahf Castle in Masyaf, Syria. He was succeeded by men appointed from Alamut, which regained a closer supervision over Syrian assassins, halm, Heinz, Die Schia, Darmstadt 1988, pp. 228f. Runciman, Steven, A history of the Crusades Volume 2, The kingdom of Jerusalem and the Frankish East pp.410
Rashid ad-Din Sinan
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Rashid ad-Din Sinan, the Grand Master of the Assassins at Masyaf, successfully convinced Saladin not to assault the realms of their sect
Rashid ad-Din Sinan
32.
Aga Khan
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Aga Khan is a name used by the Imam of the Nizari Ismailis. The current user of the name is the 49th Imam, Prince Shah Karim Al Husseini Aga Khan IV, the title is made up of the titles agha and khan. The Turkish agha is aqa in Persian, the word agha comes from the Old Turkic and Mongolian aqa, meaning elder brother, and khan means king, ruler in Turkic and Mongolian languages. According to Farhad Daftary, Aga Khan is a title bestowed on Hasan Ali Shah. In 1887, the Secretary of State for India acting through the Viceroy of India, formally recognized the title Aga Khan
Aga Khan
33.
Holy Du'a
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Holy Duā is the mandatory Nizari Ismaili prayer recited three times a day, Fajr prayer at dawn, Maghrib prayer at sundown and Isha prayer in the evening. Each Holy Dua consists of 6 rakat, totaling 18 per day, as opposed to the 17 of Sunni and Twelver salat. Only Nizaris are permitted to enter the house, the Jamaat Khana, during the recitation the Holy Dua, however. Jamaat Khanas are usually built with a qibla facing Mecca although Ismāʿīlīs believe that to God belongs the East, the Dua contains two positions of prayer, quud sitting and sajada prostration, the latter done at the end of each rakah. In Khoja tradition, Ubhi Tasbih is recited during tahajjud, Tasbih are used at various points during the Dua. At the end of prayers one turns to ones neighbour and offers peace, the Holy Dua is recited in Arabic. Historically, approximately prior to the establishment of Pakistan, Nizaris from India, the Holy Dua starts with Surah al-Fatiha and then various verses from Surat an-Nisa, al-Maida, al-Fath and al-Anfal are recited and the last part of the rakah contains Surah al-Ikhlas. Towards the end of the Dua, a list of all the Imāms is read, beginning with Ali, Jamaat Khana Nizari Ismaili state Ismā‘īlī Constitution List of Ismaili imams Imamate History of Nizari Ismailism Khan IV, Aga. Holy Dua English text with translation, HH Prince Aga Khan Shia Imami Ismailia Association for Canada
Holy Du'a
34.
List of Ismaili imams
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This is a list of the Imams recognized by the Ismaili Shia and their sub-branches. Imams are considered members of the Ahl al-Bayt, the family of Muhammad, Ismailis share the following Imāms with the Twelver Shīʿah. However, there is dispute as to the numbering, as some refer to Ali as first while others refer to Hasan as the first. Further, some branches recognise Hasan as the successor to Ali, yet others Hussein, the Zaydi Shia branch broke from this chain after Ali ibn Husayn, following Zayd ibn Ali rather than Muhammad al-Baqir. Whereas the Twelvers believe in the succession of Ismāʿīls brother Imam Musa al-Kazim, the Seveners, Ismāʿīl, Jaʿfars son and designated heir, predeceased his father in 755 but accepted as Imām by the Seveners and the Ismāʿīlīs. This term is often applied to the Ismailis who had separated from the Seveners. One group of the Seveners propagated their faith from their bases in Syria through Dāʿiyyūn, in 899, the fourth Dai announced that he himself was the Imam of the Time being also the fourth direct descendant of Muhammad ibn Ismail in the very same dynasty. This caused a split between his Sevener followers accepting his claim and those Seveners disputing his claim and clinging to Muhammad ibn Ismail as the Imam in occultation and this Imam and Fourth Dai, Ubayd Allah al-Mahdi Billah, eventually became the First Fatimid Caliph. This separated group from the Seveners now became known as the Fatimids of the Maghreb and this was the reason why the Qarmatians, the original Seveners, were the Fatimids most irreconcilable opponents. In the Fatimid tradition, the Imamate was held by,8, Aḥmad al-Wafī, 1st Dai of the Ismāʿīlī mission, according to Ismāʿīlī tradition, son of Muḥammad ibn Ismāʿīl 9. Muḥammad at-Tāqī, son of ʿAbd Allāh ibn Muḥammad, 2nd Dai of the Ismāʿīlī mission, ʿAbd Allāh ar-Raḍī/al-Zakī, son of Aḥmad ibn ʿAbd Allāh, 3rd Dai of the Ismāʿīlī mission, according to Ismāʿīlī tradition,11. Ubayd Allah al-Mahdi Billah, son of al-Ḥusayn ibn Aḥmad, 4th Dai of the Ismāʿīlī mission, openly announced himself as Imām, 1st Fatimid Caliph, Muhammad al-Qaim Bi-Amrillah, leader of the Ismailis, openly announced himself as Imam, 2nd Fatimid Caliph, died 94613. Ismail al-Mansur, 3rd Fatimid Caliph, died 95314, maʿād al-Muʿizz li-Dīnillāh, 4th Fatimid Caliph, died 97515. Abū Manṣūr Nizār al-ʿAzīz billāh, 5th Fatimid Caliph, died 99616, al-Ḥākim bi-Amrillāh, 6th Fatimid Caliph, disappeared 1021. The Druze believe in the divinity of all Imams and split off after Hakims disappearance, ʿAlī az-Zāhir li-Iʿzāz Dīnillāh, son of al-Hakim, 7th Fatimid Caliph, died 1036. Abū Tamīm Maadd al-Mustanṣir bi-llāh, son of Ali az-Zahir, 8th Fatimid Caliph, after his death, the succession was disputed. The regent Malik al-Afdal placed Mustansirs younger son Al-Mustali on the throne and this was contested by the elder son an-Nizar, who was defeated and died in prison. This dispute resulted in the split into two branches, lasting to this day, the Nizari and the Mustaʿlī, Aḥmad al-Mustaʿlī, 9th Fatimid Caliph, died 1101
List of Ismaili imams
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The calligraphic names of Ali ibn Abu Talib at right and Husayn ibn Ali at left in Hagia Sophia Mosque, Istanbul, Turkey.
List of Ismaili imams
List of Ismaili imams
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The calligraphic name of Hasan ibn Ali in Hagia Sophia Mosque, Istanbul, Turkey.
List of Ismaili imams
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The calligraphic name of Husayn ibn Ali in Hagia Sophia Mosque, Istanbul, Turkey.
35.
Hasan ibn Ali
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Al-Ḥasan ibn ʿAlī ibn Abī Ṭālib, commonly called Hasan, was the second Shi‘ite Imam, succeeding his father Ali, and preceding his younger brother Al-Husayn. He was the son of ‘Ali and Muhammads daughter, Fatimah. Sunni Muslims respect him as a grandson of the Islamic Nabi Muhammad, and he abdicated after six or seven months, and Mu‘awiyah succeeded him to become the first Umayyad Caliph. For the rest of his life, al-Hasan lived in al-Medinah, in seclusion, until he died at the age of 45 or 46 and his wife, Jada bint al-Ashat, is commonly accused of having poisoned him. Al-Hasan was known for donating to the poor, and being kind to them and bondmen, when Al-Hasan was born in the year 624 CE, Muhammad slaughtered a ram for the poor on the occasion of his birth, and chose the name Al-Ḥasan for him. Fatimah shaved his head and gave the weight of his hair in silver as alms, according to Shiite belief, theirs was the only house that archangel Gabriel allowed to have a door to the courtyard of al-Masjid an-Nabawi. Both Shi‘ite and Sunni Muslims consider Al-Hasan to belong to the Bayt of Muhammad, Ahl al-Kisa’ and he also reportedly predicted that Al-Hasan would make peace between two factions of Muslims. In the year 10 AH a Christian envoy from Najran came to Muhammad to argue which of the two parties erred in its doctrine concerning ‘Isa. Accordingly, in the Shiite perspective, in the verse of Mubahalah, the phrase our sons would refer to Al-Hasan and Al-Husayn, our women refers to Fatimah, and ourselves refers to ‘Ali. In response al-Kadhim recited the verses Quran,6,84 and Quran,6,85 and then asked Who is Jesus father, Jesus had no father, said Harun. It is related that Harun asked Musa to give him more evidence, so in the verse, Our sons refers to Al-Hasan and Al-Husayn. Al-Hasan was one of the guards defending ‘Uthman ibn ‘Affan when the attackers went round the latter, during the reign of ‘Ali, he was a participant in the Battles of Siffin and Nahrawan. According to Donaldson there was not a significant difference between the idea of Imamate, or divine right, expressed by each Imam designating his successor and other ideas of succession at first. This is why Muhammad did not nominate a successor, as he wanted to leave the succession to be resolved by the Muslim Community on the basis of the Qur’anic principle of consultation. The question Madelung proposes here is why the family members of Muhammad should not inherit other aspects of Muhammads character such as Hukm, Hikmah, after ‘Ali was assassinated, Al-Hasan became the Caliph of the Ummah, in a manner which followed the custom established by Abu Bakr. Performing a good act is love for us, the family of the Prophet, Qays ibn Sad was the first to give allegiance to him. Qays then stipulated the condition that the Bayah should be based on, on the Qur’an, the Sunnah of Muhammad, and on the condition of a Jihad against those who declared Halal that which was Haram. As soon as the news of Al-Hasans selection reached Mu‘awiyah, who had been fighting ‘Ali for the caliphate, he condemned the selection, letters exchanged between Al-Hasan and Mu‘awiyah before their troops faced each other were to no avail
Hasan ibn Ali
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Hasan ibn Ali الحسن بن علي (Arabic) 5th Caliph of Rashidun Caliphate 1st Imam of Taiyabi - Mustaali Shia 2nd Imam of Seveners, Twelvers and Zaydis
Hasan ibn Ali
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Calligraphic representation of Hasan ibn Ali in Hagia Sophia Mosque, Istanbul, Turkey
Hasan ibn Ali
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Hasan ibn Ali served his father Ali during the Battle of Siffin.
Hasan ibn Ali
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The historical tomb of Al-Baqi' was destroyed in 1925. Hasan ibn Ali was one of four shia Imams buried here.
36.
Husayn ibn Ali
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Al-Ḥusayn ibn ‘Alī ibn Abī Ṭālib, was the grandson of the Islamic Nabi Muhammad, and the son of ‘Ali ibn Abi Talib and Fatimah the daughter of Muhammad. He is an important figure in Islam, as he was a member of the Ahl al-Bayt of Muhammad and Ahl al-Kisa’, Al-Husayn became the Imam of Shi‘ites after the death of his older brother, Al-Hasan, in 670 ACE. His fathers supporters in Al-Kufah gave their allegiance to him, however, he told them he was still bound to the peace treaty between Al-Hasan and Muawiyah I and they should wait until Mu‘awiyahs death. Later, Al-Husain did not accept the request of Mu‘awiyah for the succession of his son, Yazid I and he insisted on his legitimacy based on his own special position as a direct descendant of Muhammad and his legitimate legatees. As a consequence, he left Medina, his home town, there, the people of Al-Kufah sent letters to him, asking his help and pledging their allegiance to him. So he travelled towards Al-Kufah, but, at a place near it known as Karbala’ and he was killed and beheaded in the Battle of Karbala’ on 10 October 680 by Shimr Ibn Thil-Jawshan, along with most of his family and companions. Anger at Al-Husayns death was turned into a rallying cry that helped undermine the Umayyad caliphates legitimacy, Al-Husayn is highly regarded by Shi‘ite Muslims for refusing to pledge allegiance to Yazid, the Umayyad caliph, because he considered the rule of the Umayyads unjust. His action at Karbala fuelled the later Shia movements, Al-Husayn was the son of ‘Ali ibn Abi Ṭalib, and his wife Fatimah. His maternal grandparents were Muhammad and Khadijah bint Khuwaylid, and his grandparents were Abu Talib. Husayn and his brother Hasan were the last descendants of Muhammad living during his lifetime, there are many accounts of his love for them which refer to them together. Allah loves those who love Hussain, Hussain is a grandson among grandsons. A narration declares them the Masters of the Youth of Paradise, the Shia maintain that the infallibility of the Imam is a basic rule in the Imamate. According to Wilferd Madelung, Muhammad loved them and declared them as people of his Bayt very frequently and he has also said, Every mothers children are associated with their father except for the children of Fatima for I am their father and lineage. Thus, the descendants of Fatimah were descendants of Muhammad, according to popular Sunni belief, it refers to the household of Muhammad. Shia popular view is the members of Muhammads family that were present at the incident of Mubahalah, according to Muhammad Baqir Majlisi who compiled Bihar al-Anwar, a collection of ahadith, Chapter 46 Verse 15 and Chapter 89 Verses 27-30 of the Qur’an are regarding Al-Husayn. In the year AH10 a Christian envoy from Najran came to Muhammad to argue which of the two parties erred in its doctrine concerning ‘Isa. Accordingly, in the verse of Mubahalah, in the Shi‘ite perspective, the phrase our sons would refer to Al-Hasan and Al-Husayn, our women would refer to Fatimah, and ourselves would refer ‘Ali. Mu‘awiyah, who was the governor of Al-Sham under ‘Uthman ibn ‘Affan, had refused ‘Alis demands for allegiance, after ‘Ali was assassinated and people gave allegiance to Al-Hasan, Mu‘awiyah prepared to fight with him
Husayn ibn Ali
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The shrine of Husayn, as seen from the shrine of Abbas in Karbala, Karbala Governorate, Iraq
Husayn ibn Ali
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Calligraphic representation of Husayn ibn Ali in Hagia Sophia, Istanbul, Turkey.
Husayn ibn Ali
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Entry gate of the shrine of Husayn in Karbala, Iraq
Husayn ibn Ali
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The painting by commemorating the martyrdom of Imam Husayn at the Battle of Karbala, its focus is his half brother Abbas ibn Ali on a white horse
37.
Ali ibn Husayn Zayn al-Abidin
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Ali ibn Husayn known as Zayn al-Abidin and Imam al-Sajjad, was the fourth Shia Imam, after his father Husayn, his uncle Hasan, and his grandfather Ali. Ali ibn Husayn survived the Battle of Karbala and was taken to the caliph in Damascus, eventually, he was allowed to return to Medina, where he led a secluded life with a few intimate companions. Imam Sajjads life and statements were entirely devoted to asceticism and religious teachings and his famous supplications are known as Al-Sahifa al-Sajjadiyya. Ali ibn al-Husayn was born in Medina, modern-day Saudi Arabia and he may have been too young to have remembered his grandfather Ali, he was raised in the presence of his uncle Hasan and his father Husayn, Prophet Muhammad’s grandchildren. It is said that Ali ibn al-Husayn was related through his mother Shahrbanu, Ali ibn al-Husayn was known as Ibn al-Khiyaratayn, the son of the best two. According to some accounts, Ali ibn al-Husayns mother was taken as a captive to Medina during the caliphate of Umar, Ali ibn Abi Talib instead suggested allowing her to choose a husband from among the Muslims and paying her mahr from the public treasury. Umar agreed, she chose Ali’s son Husayn and she is said to have died shortly after giving birth to her only son Ali. Zayn al-Abidin accompanied his father on a march toward Kufa, he was present at the Battle of Karbala, once the Umayyad troops had killed Husayn and his male followers, they looted the tents and took the skin upon which he was laying. It is said that Shemr was about to kill Zayn al-Abidin but his aunt Zaynab made Umar ibn Saad, zain al-Abidin and the enslaved women were taken to the caliph, eventually he was allowed to return to Medina. During the journey, he delivered speeches in Kufa and Damascus, several accounts record Zayn al-Abidins deep sorrow over the massacre. It is said that for twenty years, he would weep when food was placed before him, one day a servant said to him, O son of Allah’s Messenger. Is it not time for your sorrow to come to an end, jacob the prophet had twelve sons, and Allah made one of them disappear. Kufas people invited Husayn to go to Kufa and be their Imam, but they did not back him and his family against Kufas governor, who massacred them in Karbala. Thus they thought responsible for the tragedy of Karbala and tried to compensate for it by throwing themselves into the struggle to obtain vengeance for Husayns blood. Surad al KhuzaI as their leader and called themselves Tawwabun and they were seeking an opportunity for action, until Mukhtar al-Thaqafi came to Kufa and claimed to represent Muhammad ibn al-Hanafiyyah. He soon gained the authority of a leader and took vengeance on those who were involved in Husayns killing, Umar ibn Saad and Shemr were executed and their heads were sent to Muhammad ibn al-Hanafiyyah. Ubaid Allah was also killed in the battle on the Zab, the governor of Medina did not consider that Zayn al-Abedin was responsible for Mukhtars action, since he had already left Medina for its outskirts to avoid being involved in political movements. Moreover, there is evidence that he was unmolested and excepted from giving allegiance to Yazid, after the Battle of Harra, around this time, the question of the right of succession between Ali ibn al-Husayn and Muhammad ibn al-Hanafiyyah gained the most attention
Ali ibn Husayn Zayn al-Abidin
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The historical tomb of Al-Baqi' was destroyed in 1925. Imam Ali ibn Husayn is one of four Shia Imams buried here.
Ali ibn Husayn Zayn al-Abidin
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Imam's desecrated grave at Al-Baqi' in Saudi Arabia
38.
Ja'far al-Sadiq
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Jaʿfar ibn Muḥammad al-Ṣādiq, commonly known as Jaʿfar al-Sadiq or simply al-Sadiq, is the sixth Shia Imam and major figure in the Hanafi and Maliki schools of Sunni jurisprudence. He was a descendant of Ali on the side of his father, Muhammad al-Baqir, Muhammad ibn Abu Bakr was raised by Ali, but was not his son. Ali used to say, Muhammad Ibn Abu Bakr is my son, Al-Sadiq is the last individual to be recognized by all Shia sects as an Imam, and is revered in traditional Sunnism as a transmitter of Hadith, prominent jurist, and mystic. Al-Sadiq was born in either 700 or 702 CE and he inherited the position of imam from his father in his mid-thirties. As imam, al-Sadiq stayed out of the conflicts that embroiled the region. He was the victim of harassment by the Abbasid caliphs. He was a significant figure in the formulation of Shia doctrine, the traditions recorded from al-Sadiq are said to be more numerous than all hadiths recorded from all other Shia imams combined. As the founder of Jafari jurisprudence, al-Sadiq also elaborated the doctrine of Nass, the first group became known as the Ismailis and the second, larger, group was named Jafari or the Twelvers. Jafar al-Sadiq was born in Medina either in 80/699–700 or 83/703–704, on his fathers side he was a great-great grandson of Ali, the first Shia imam. His mother, Farwah bint al-Qasim was a great-granddaughter of Abu Bakr, Al-Sadiq was the first of the Shia imams to be descended from both Abu Bakr the first ruler of the Rashidun Caliphate, and Ali, the first Shia imam. Also about Osman, He was convinced that he had weaseled out of Gods commandments, during the first fourteen years of his life he lived alongside his grandfather Zayn al-Abedin, and witnessed the latters withdrawal from politics. He also noted the respect that the famous jurists of Medina held toward Zayn al-Abedin in spite of his few followers, in his mothers house al-Sadiq also interacted with his grandfather Qasim ibn Muhammad ibn Abu Bakr, who was respected by the people of Medina as a famous traditionalist. Al-Sadiq was thirty four or thirty seven when he inherited the position of Imamah or imamate from his father Muhammad al-Baqir and he held the imamate for 28 years, longer than any other Shia imam. His Imamate was a period in Islamic history for both political and doctrinal areas. Prior to al-Sadiq, the majority of Shias had preferred the revolutionary politics of Zaid to the mystical quietism of al-Sadiqs father and grandfather, Zaid had claimed that the position of an imam was conditional on his appearing publicly to claim his rights. This knowledge was passed down from the prophet Muhammad through the line of Alis immediate descendants, the doctrine of Nass or divinely inspired designation of each imam by the previous imam, therefore, was completed by al-Sadiq. In spite of being designated as the imam, al-Sadiq would hold, Al-Sadiq maintained his predecessors policy of quietism, and played no part in the numerous rebellions. He stayed out of the uprising of Zaydits who gathered around al-Sadiqs uncle, Zayd, who had the support Mutazilites, Al-Sadiq also did not support the rebellion led by his cousin, Muhammad al-Nafs al-Zakiyya who was inspired by Kaysanites
Ja'far al-Sadiq
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The historical tomb of Al-Baqi' was destroyed in 1926. Ja'far al-Sadiq was one of four shia imams buried here.
Ja'far al-Sadiq
39.
Isma'il ibn Jafar
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Ismāʿīl ibn Jaʿfar al-Mubārak was the eldest son of Imam Jafar al-Sadiq. He is also known as Ismail Al-Ãraj ibn Jafar, according to both the Nizari and Mustaali Shia sects, he is the sixth Imam. Ismail was born in Shawwal 100 AH/719 C. E and he was the eldest son of Imam Jafar al-Sadiq. His mother, Fatima bint al-Hussainl-Athram bin al-Hasan bin Ali, was the first wife of Jafar al-Sadiq and he was the brother of Abdullah al-Aftah. Given his fathers reputation as a scholar and the number of distinguished students who sought out his tuition and it is said that whenever Jafar was ill and unable to fulfill his duties as Imam, he deputized Ismail, although his role was restricted to the confines of the home. According to Daftary, Ismail may have part in an anti-Abbasid plot in 755 and identified with the more activist. He may have been summoned to the Caliphs court with others to face charges but was spared execution, to protect him from persecution, his father sent him into hiding and publicly declared him deceased. The majority Twelver groups argue that Ismail actually died during his fathers Imamate in the year 138 AH/756 C. E, in about 762, Ismail may have left Medina for Basra, although this is disputed. He is said to have had a grasp of the esoteric truth. He was succeeded by his son, Muhammad, as the 8th Ismaili Imam, some Ismailis believe that Muhammad bin Ismail became hidden and will return as the Mahdi, to establish universal peace and justice. According to Daftary, Ismail may have led a revolt against the Abbasids in 815 and he probably lived in southwestern Persia. From where he dispatched his own Dais to adjoining areas, according to some Ismaili sources, Ismail ibn Jafar is buried in Salamiyah, a city located in Syria. Other sources point to Al-Baqi Madina as his burial place, Twelver Shias and Sunni Muslims sources have contradicted this, stating that he was buried in Al-Baqi Medina, the holy Islamic city located in Hijaz. The Ismaili acknowledge Ismail as the sixth Imam, after his father, whereas Twelver Shia Muslims acknowledge Musa al-Kadhim as Jafars. Ismaili sources deny the death of Ismail in the life of his father, Shia and Sunni Muslims dont deny it
Isma'il ibn Jafar
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Mousoleum Imam Abadullah at Salamia.
Isma'il ibn Jafar
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Isma'il ibn Jafar, Abu Mohammad Ismail
Isma'il ibn Jafar
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Tree of the Ismāʿīlī Shia Islam.
40.
Ahmad al-Wafi (Abadullah)
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Aḥmad al-Wafī is the eighth Ismaili Imam. He was the son and successor of the seventh Imam, Muhammad ibn Ismail and he was called al-Wafi true to his word. As the Imam, he was the spiritual leader of the Ismaili community from his appointment until his death. The Nizari and Mustaali trace their Imamate lines from him and his descendants who founded the Fatimid Caliphate, for protection against his real Imam position, he was known as Attar. He was succeeded by his son, Muhammad at-Taqi, with the death of Jafar al-Sadiq in 765, Ismail in 775 and Muhammad in 813, the Ismaili Imams were impelled to hide, this first occultation lasted from 813-882. The eighth to tenth Ismaili Imams were hidden from the public because of threats from the Abbasid Caliphate and were known by their nicknames and they told him that there was a Hashimite merchant from Basra who was desirous of settling in the town. He readily accepted and pointed out to them a site along the street in the market. The Ismaili dais bought it for their Imam and informed him about it, wafi Ahmad arrived to his new residence as an ordinary merchant. He soon pulled down the old building and had new ones built in its place and he also built a tunnel inside his house, leading to the desert, whose length was about 12 miles. Money and treasures were carried on camels to the door of that tunnel at night, the door opened and the camels entered with their loads inside the house. Photo placed here shows the mousoleum of the Imam, near his kabra mubarak, the tunnel opening still exists
Ahmad al-Wafi (Abadullah)
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Mosque Imam Abadullah, Salamia, Syria, renovated by Dawoodi Bohra.
Ahmad al-Wafi (Abadullah)
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Mousoleum Imam Abadullah, Salamia.
Ahmad al-Wafi (Abadullah)
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"Kabra mubarak" Imam Abadullah, Salamia
Ahmad al-Wafi (Abadullah)
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Tunnel imam salamia
41.
Muhammad at-Taqi (Ahmed ibn Abadullah)
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Muhammad at-Taqi is the ninth Ismāʿīlī Imam. As the Imam, he was the spiritual leader of the Ismāʿīlī community from his appointment until his death. The Nizari and Mustaali trace their Imamate lines from him and his descendants who founded the Fatimid Empire and he was succeeded by his son, Ḥusayn ibn Aḥmad /Raḍī ʿAbd Allāh. The 8th to 10th Ismāʿīlī Imams were hidden from the public, because of threats from the Abbasid caliphate, and were known by their nicknames
Muhammad at-Taqi (Ahmed ibn Abadullah)
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Tree of the Ismāʿīlī Shia Islam.
Muhammad at-Taqi (Ahmed ibn Abadullah)
42.
Abdullah al-Mahdi Billah
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At the beginning of the Abbasid realm in Baghdad, the Alids faced severe persecution by the ruling party as they were a direct threat to the Abbasid Caliphate. Owing to the complexities, the forefathers of Imam Abdullah opted to conceal themselves which helped them maintain the Dawas existence. As a result, these Imams travelled towards the Iranian Plateau to distance themselves from the epicentre of their political difficulties, Al Mahdis father, Imam al Husain al Mastoor returned in secrecy to Syria and began to control the Dawas affairs from there in complete concealment. He sent two Dais of great calibre, Abul Qasim and Abu Abdullah Al-Husayn Al-Shii to Yemen and North Africa, respectively, Imam al Husain al Mastoor died soon after the birth of his son, Al Mahdi. A trustworthy system of informers helped Al Mahdi to be updated on developments which were taking place across North Africa which was to be the launching pad of his Empire and it was Al-Shiis success which was the signal to Al Mahdi to set off from Salamyah disguised as a merchant. However, he was captured by the Aghlabid ruler Ziyadat-Allah due to his Ismaili beliefs, in early 909 Al-Shii sent a large expedition force to rescue the Mahdi, conquering the Khariji state of Tahert on its way there. After gaining his freedom, Al Mahdi became the leader of the state and assumed the position of imam. Al Mahdi then led the Kutama Berbers who captured the cities of Qairawan, by March 909, the Aghlabid Dynasty had been overthrown and replaced with the Fatimids. As a result, the last stronghold of Sunni Islam in North Africa was removed from the region, Al-Mahdi established himself at the former Aghlabid residence at Raqqada, Al-Qayrawan (in what is now Tunisia. At the time of his death he had extended his reign over Morocco, Al-Mahdi founded the capital of his empire, Al-Mahdiyyah, on the Tunisian coast sixteen miles south-east of Al-Qayrawan, which he named after himself. The city was located on a peninsula on an artificial platform reclaimed from the sea, the Great mosque of Mahdia was built in 916 on the southern side of the peninsula. Al-Mahdi took up residence there in 920 and it was proposed that all spoils would be divided equally, the Bulgarians would keep Constantinople and the Fatimids would gain the Byzantine territories in Sicily and South Italy. Although the Byzantines and the Fatimids had concluded a treaty in 914. Al-Mahdi accepted the proposal and sent back his own emissaries to conclude the agreement, on the way home the ship was captured by the Byzantines near the Calabrian coast and the envoys of both countries were sent to Constantinople. The Byzantines then sent their own embassy to North Africa to outbid Simeon I, after his death, Al-Mahdi was succeeded by his son, Abu Al-Qasim Muhammad Al-Qaim, who continued his expansionist policy. People claiming to be the Mahdi Imam al-Mahdi, the 11th Fatimi Imam
Abdullah al-Mahdi Billah
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Gold coin of Caliph al-Mahdi, Mahdiyya, 926 CE
43.
Al-Mansur Billah
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Abu Tahir Ismail al-Mansur Billah was the third Caliph of the Fatimid Caliphate in Ifriqiya. Ismāʿīl was born in 913 in Raqqada near Kairouan and succeeded his father Abū l-Qāṣim al-Qāim in 946 and his upbringing took place in North Africa, in an environment of revolts and battles The Fatimid realm found itself deep in crisis due to the revolt of Abū Yazīd. However, after the unity of the rebels began to crack, following this victory he took the epithet al-Mansur, and built a new residence at al-Manṣūriyyah near Kairouan. Al-Manṣūr concerned himself with the reorganisation of the Fatimid state until the end of his reign and he resumed the struggle with the Umayyads of Córdoba in Morocco, and reoccupied Sicily, from where raids into Italy were recommenced. Rule in Sicily was reinforced through the installation of the Kalbids as Emirs, al-Manṣūr died after a severe illness on 19 March 953 and left his realm to his son al-Mu‘izz
Al-Mansur Billah
44.
Al-Mu'izz li-Din Allah
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Abu Tamim Maad al-Muizz li-Dinillah, also spelled as al-Moezz, was the fourth Fatimid Caliph and 14th Ismaili imam, and reigned from 953 to 975. It was during his caliphate that the center of power of the Fatimid dynasty was moved from Ifriqiya to the newly conquered Egypt, fatimids founded the city of al-Qāhiratu the Victorious in 969 as the new capital of the Fāṭimid caliphate in Egypt. At the same time, Fatimid raids on Italy enabled naval superiority in the Western Mediterranean to be affirmed, at the expense of Byzantium, even capturing Sicily for a period of time. The way to Egypt was then clear for the Fāṭimids, the more so given the state of crisis that the incumbent Ikhshidid dynasty found itself in, the country fell to Jawhar in 969 without any great resistance. In Africa, the Zirids were installed as regents, in Egypt, several attacks by the Carmathians had to be fought off before the restructuring of state finances under Yaqub ibn Killis could be embarked upon. Al-Muʻizz was succeeded by his son Al-Aziz, al-Muʻizz was renowned for his tolerance of other religions, and was popular among his Jewish and Christian subjects. He is also credited for having commissioned the invention of the first fountain pen, in 953, al-Muizz demanded a pen which would not stain his hands or clothes, and was provided with a pen which held ink in a reservoir. A person can fill it with ink and write whatever he likes, the writer can put it in his sleeve or anywhere he wishes and it will not stain nor will any drop of ink leak out of it. The ink will flow only when there is an intention to write and we are unaware of anyone previously ever constructing and an indication of ‘penetrating wisdom’ to whoever contemplates it and realises its exact significance and purpose’. I exclaimed, ‘Is this possible. ’ He replied, ‘It is possible if God so wills’, Fatimid Literature rose to a certain height of prominence in the period of Al Muizz with the emergence of skilled poets like Ibn Hani al Andalusi and Ali al Tunusi. Ibn Hani was often compared to Al Mutanabbi and hailed as the Mutanabbi of the West, Coptic Christians were allowed a degree of freedom under al-Muizz. Copts were among those appointed to the highest offices of the empire and were allowed to practice their religion. Under Al-Muizz, the viceroy of Syria was Quzman ibn-Nima, a Copt who remained a Christian, the Nayrouz festival, the celebration of the Coptic New Year, was permitted though prohibitions on some of the activities, such as fire illumination and water splashing, were instituted. The relationship between al-Muizz and the Copts of Egypt has been the subject of a number of legends written later by Coptic Christians, according to Coptic sources, Pope Abraham of Alexandria ordered the Coptic community to keep vigil and to pray for three days and nights. On the third night, Pope Abraham had a dream in which Mary directed him to search for Simon the Tanner, the legend continues that with the prayers of the Coptic community, led by the Pope and Simon, the Mokattam mountain moved. This story is recounted in the book History of the Patriarchs of Alexandria, according to this legend al-Muizz abdicated the throne in favor of his son, and spent the rest of his life in a monastery. This story is rejected by influential Muslim historians such as Ahmad Zaki Pasha, List of rulers of Egypt List of Shia Muslims Jad Hatem, Le Traité christologique du Calife al-Mu‘izz, le druzisme et le nusayrisme, Paris, Éd. du Cygne,2013
Al-Mu'izz li-Din Allah
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Gold coin of Caliph al-Mu'izz, Cairo, 969.
45.
Al-Aziz Billah
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Abu Mansur Nizar al-Aziz Billah, commonly known as al-Aziz was the fifth Caliph of the Fatimid Caliphate. Since Abdallah, the heir to the throne, had died before his father Al-Muizz li-Din Allah, under Al-Aziz, the Fatimid Empire stretched as far as Palestine and Syria. Mecca and Medina also acknowledged the suzerainty of the Fatimids, the reign of Al-Aziz was primarily significant for the strengthening of Fatimid power in Egypt and Syria, which had then only very recently been conquered. In 975 al-Aziz took control of Baniyas in an attempt to subdue the anti-Fatimid agitation of the Sunni Mahammad b. Ahmad al-Nablusi, the bedouin Tayy tribe under Mufarrij ibn Daghfal ibn al-Jarrah was defeated in Palestine 982 and finally subjugated at Damascus 983. Towards the end of his reign Al-Aziz sought to extend his power to northern Syria, the fact that they were under the suzerainty of the Byzantine Empire resulted in the outbreak of war with this great power, a conflict which would not be resolved until the reign of al-Hakim. Another notable development during al-Azizs reign was the introduction of foreign slave armies, when the Berber troops from the Maghreb continued to be successful in the wars against the Carmathians in Syria, Al-Aziz began setting up units composed of Turkish slave soldiers, or Mamelukes. Through the expansion of the bureaucracy the foundations were laid for the power of the succeeding Caliphs. His appointment of a Jewish governor over Syria/Palestine, however, led to grumbling by his Muslim subjects, as a result, Al-Aziz ordered his Christian and Jewish officials to employ more Muslims in their offices. The Egyptian economy was also nurtured, and tax revenue thereby increased, through the expansion of streets and canals, the general economic well-being was also apparent in an elaborate building programme. The reign of Al-Aziz was also culturally significant and his grand Vizir Yaqub ibn Killis founded the al-Azhar University in Cairo which went on to become the most important centre of learning in the Islamic world. Likewise a library with 200,000 volumes was built in Cairo, according to Professor Samy S. Swayd Fatimid missionaries made their Dawah in China during the reign of Al-Aziz. Al-Aziz died on 13 October 996 and his son Al-Hakim bi-Amr Allah succeeded him as Caliph. Details of all Ismaili imams are available in List of Ismaili Imams
Al-Aziz Billah
46.
Ali az-Zahir
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ʻAlī az-Zāhir was the Seventh Caliph of the Fātimids. Az-Zāhir assumed the Caliphate after the disappearance of his father Al-Ḥakīm bi Amr al-Lāh, according to the Hijri Calendar, his birth date is 3rd of Ramzaan 395 A. H. At first, the government was conducted by Ḥakīms sister Sitt al-Mulk, but after her death in 1023, a group of her favourites took power. Under this regime, the Fātimid state slipped into crisis - in Egypt, famine and plague lead to anarchy in the years 1023-1025, the coalition of rebels was fragmented by Fātimid diplomacy, after which General Anushtakin al-Dizbari was able to defeat it militarily. Meanwhile, in 1028 one of the circle, ʻAlī ibn Ahmad Jarjarai, was able to eliminate his colleagues and take over the office of vizir. He enjoyed good relations with the Byzantine Empire, even though the suzerainty over Aleppo was constantly disputed, actual building work, funded by the Byzantines, was not undertaken until 1042. The period of his Imaamate was sixteen years, after ʻAlī died of the plague 13 June 1036, his son became the eighth caliph under the throne name of al-Mustansir
Ali az-Zahir
47.
Al-Mustansir Billah
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Abū Tamīm Ma‘ad al-Mustanṣir bi-llāh was the eighth caliph of the Fatimid Caliphate from 1036 until 1094. He was the longest reigning Muslim ruler and he was born in Cairo on 16th Jumada II,420 AH and at the age of only eight months was declared to succeed his father. His name was Mad Abu Tamim, surnamed al-Mustansir bil-Lah and he ascended to the Fatimid Caliphate throne on 15th Shaban, 427/June 13,1036 at the age of 6. During the early years of his Caliphate, the affairs were administered by his mother. His period of Caliphate lasted for 60 years, the longest of all the caliphs, however, Fatimid power was confined to Egypt due to conquests of Seljuks in Levant and Yemen and Normans in Sicily and Malta. He has constructed a special qibla at one of a pillar in the Mosque of Ibn Tulun, at the qibla top his name is clearly engraved along with Shahada recited by public in Fatimid era specifically the phrase Ali-un-Vali-ul-lah. Meanwhile, in 454/1062 and again in 459/1067, the struggle between the Turkish and Sudanese soldiery deteriorated into open warfare, ending in a victory for the Turks. During this same period, Berber nomadic tribes from lower Egypt deliberately aggravated the distress by ravaging the countryside, destroying the embankments, as long as the calamity lasted, the condition of the country continued to decline. The protracted famine was followed inevitably by plague, whole districts were absolutely denuded of population, at length, the Turks began fighting amongst themselves. Nasir al-Dawla became so overbearing and tyrannical in his conduct that he provoked even his own followers, unfortunately, this left the city in a worse condition than ever, for it was now at the mercy of the various Turkish factions, who behaved no better than brigands. Conditions in Egypt continued to deteriorate, and unabated violence raged in the streets, list of rulers of Egypt Juyushi Mosque
Al-Mustansir Billah
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Gold coin of Calif al-Mustansir, Misr, 1055 CE.
48.
Nizar (Fatimid Imam)
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Abū Manṣūr Nizār al-Muṣṭafá li-Dīn’il-Lāh was the founder of the Nizāri branch of Ismā‘ilī Shia Islam. In his History of the Ismailis, A. S and he further writes, Mustaali, feeling insecure during Nizars existence, plotted against Imam Nizar and finally succeeded in making him a prisoner along with his two sons. In Egypt, Imam Nizar continued his struggle up to 490 A. H/1097 A. D, there have been some incorrect theories that Imam Nizar came to Alamut. Thus the Egyptian period of Ismaili Imams came to an end
Nizar (Fatimid Imam)
49.
Al-Amir bi-Ahkami'l-Lah
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Manṣūr al-Āmir biAḥkāmi’l-Lāh (Arabic, منصور الآمر بأحكام الله,31 December 1096 –7 October 1130 was the tenth Fatimid Caliph and the 20th Ismaili Imam of the Mustali sect of Shia Islam. Like his father al-Mustali, al-Amir was controlled by the regent al-Afdal Shahanshah and had influence in political matters. However, after the assassination of al-Afdal in 1121 AD he managed to control of government. His reign was marred by the loss of Tyre to the Crusaders as well as by the continuation of the schism between the Nizari and the Mustaali and this conflict climaxed in the assassination of al-Amir on Tuesday, October 7,1130. According to the chronicle of Ibn al-Muyassar, In Rabi al-awwal Qasim al-Tayyib was born to al-Amir, new suits of clothes were issued to the troops. at the aqiqa ceremony. This arrangement did not last much, al-Afdal Shahanshah expressed his enmity to al-Hafiz and it is said that the guardian of Tayyib was Ibn Madyan, who have hidden him in a mosque. The following quote narrate the further story, the supposed infant son of al-Amir is named, Tayyib, about two and half years old, but De Lacy OLeary holds however that when al-Amirs wife was delivered, her child was a daughter. Anyhow, the guardian of Tayyib was Ibn Madyan, who is said to have hidden the minor Tayyib in a mosque called Masjid ar-Rahma. Makrizi tells that the infant son of al-Amir was carried in a basket after wrapping it up, here in the mosque, a wet nurse cared for him. And all of this was done without Hafiz knowing anything about it, makrizi also writes that Tayyib was arrested and killed. The followers of Tayyib believe that he was hidden in 524/1130, Ibn Madyan and the four leaders of the dawah, Naslaan, al-Azizi, Raslan and Qunis, who safeguarded Tayyib were slain. There was unrest amongst al-Amirs follower, emir Yanis organized resistance, and found a great response, especially among the soldiers of the Kutama, the hereditary mainstay of Fatimid rule. On 16 Muharram,526 AH, Al-Afdal Shahanshah was killed while riding outside the city and al-Hafiz fetched from his prison, the event was commemorated annually, right to the end of the Fatimid dynasty, named as Eid al-Nasr held on that date. This is expressly stated by al-Maqrizi, and is confirmed by a coin struck in Alexandria in 526, bearing the old legend, later, al-Hafiz claimed the Imamate himself not accepting Tayyib as Imam. In the meantime, Dai Abu Ali had managed to go into hiding with Imam Al-Tayyib, the Taiyabi Ismaili claim that Tayyib, the son of al-Amir, was the rightful successor to the Imamate. They exist even today and did not accept al-Hafiz as Fatimid Caliphate/Imam, al-Mamun al-Bataihi, Vizier during al-Amirs reign
Al-Amir bi-Ahkami'l-Lah
50.
At-Tayyib Abu'l-Qasim
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Al-Ṭayyib Abūl-Qāṣim ibn al-Manṣūr was, according to the Mustaali sect of Ismailism, the twenty-first and the last Imam of the Fatimid Caliphate. Al-Qāṣim was the son of the twentieth Fatimid Imam, al-Amir bi-Ahkamil-Lah and he was born in Cairo on Sunday, March 16,1130 and was a few months old when his father, al-Amir, was assassinated. Tayyib was reported to be two years old at the time of al-Amirs assassination. Al-Hafiz was appointed representative Caliph on behalf of Imam Al-Tayyib, later al-Hafiz declared himself as Imam and Caliph in 526 AH/1132 AD and Al-Tayyib was taken into hiding. As per chronicle of Ibn al-Muyassar, In Rabi al-awwal. Abul Qasim al-Tayyib was born to al-Amir. Cairo was decorated. New suits of clothes were issued to the troops. at the aqiqa ceremony. In presence of al-Amir. child was brought in, and Chief Qadi Ibn al- Muyassar was given the honour of holding it. the palace was filled with fruits and it is said that the guardian of Tayyib was Ibn Madyan, who have hidden him in a mosque. There was a sijill of al-Amir to Yemen announcing birth of the heir al- Tayyib in the court of al- Mallika al-Sayyida by Egyptian envoy Muhammad b. On the occasion of the commemoration of the murdered Imam, the envoy said. appointed by his nass. al-Imam al-Tayyib. it is in vein that mislead people think it will diminish by your death. Later in 526 AH, Abd al Majid in his correspondence to Queen Arwa al-Sulayhi declared himself Amir al- Mumineen in place of Wali-e-ahd al-Muslimeen. According to this ueen al-Hurrah Arwa al-Sulayhi found it a betrayals as per the earlier sijill of Imam al Amir, as per Uyun al Akhbar, She never ceased remain faithful to al-Tayyib. In the preamble of the will, it enumerated all the Imams and she anointed Dai al-Mutlaq / vicegerent on behalf of Imam Tayyib. Hafizi followers report that the Zurayids were the subsequent head of the Hafizi party in Yemen, the line of the Dais continued until the 24th Dai Yusuf Najmuddin ibn Sulaiman in Yemen. On behalf of Dai of Yemen, there were Wali of the Fatimid Dawat appointed in India, Moulai Abadullah and Moulai Nuruddin were first two to influence in India and initiate Ismaili Tayyibi Faith. Syedi Fakhruddin son of Vazir Tarmal of King Sidhraj of Gujrat who accepted the Islamic faith was prominent and his Mausoleum is in Galiakot and visited by all the area people irrespective of their cast. In 1592, the Taiyabi broke into two factions in a dispute over who should become the twenty-seventh Dai, Dawood Bin Qutubshah or Sulayman bin Hassan, the followers of the former, primarily in India, became the Dawoodi Bohra, the latter the Sulaymani of Yemen. In 1637, the Alavi Bohra split from the Dawoodi bohra community, due to prosecution by the local ruler in Yemen, the Dawat then shifted to India under the 25th Dai Jalal Shamshuddin. This is continued till date, and at present the largest Taiyabi-descended faction is the Dawoodi Bohra Dawa, the other factions of Sulaimani Bohra are headed by their 52nd Dai Al-Fakhri Abdullah, and the Alavi Bohra are headed by their 45th Dai Haatim Zakiyuddin. Hafizi Mustā‘lī Ismāʿīlīs were those who continued to accept the legitimacy of Hafiz as Fatimid Imam of Egypt between 1130-1169 instead of Imam aṭ-Ṭayyib Abī l-Qāṣim, after the end of their rule by Saladin they are apparently extinct
At-Tayyib Abu'l-Qasim
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Details of all Ismāʿīlī imams are available in List of Ismaili Imams. Tree depicted Below indicates Imam Tayyib position in the Shia Islam history.
At-Tayyib Abu'l-Qasim
51.
Imamate (Nizari Ismaili Doctrine)
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This is a sub-article to Imamah and is specifically about the Nizari concept of the term. The primary function of the Imamate is to establish an institution between an Imam who is present and living in the world and his following whereby each are granted rights and responsibilities. The Imam in return, imparts them the religious and spiritual guidance, with respect to their spiritual nature, the Imams are considered living manifestations of the divine word as well as intermediaries between God and the Ummah. The 49th and presently living Nizari Imam is Prince Shah Karim Al Hussaini Aga Khan, Ismaili Muslims consider love and devotion for the living imam, his deputies and missionaries an integral part of the religion and classify it within the Seven Pillars of faith. The Imams Teaching Hierarchy, historically called dawa in Arabic, is considered a sacred tenet because without his loyal Dais the living imam would essentially be disconnected from his following. The Ismailis record several periods in which generations of Imams lived a clandestine lifestyle resulting from rivalry, religious persecution. When the Imam of the Times guidance cannot be delivered publicly his responsibilities are kept up through a staff of devotees acting intermediaries between the Imam and his followers, Ismaili literature traditionally refers to these periods of time as eras of concealment, or dawr al-satr in Arabic. The Imamat is an institution of welfare that is established through a convent between an imam and his followers, whereby each assume rights and responsibilities, what is of concern to them. However serving and humble the Imam of the Time may be, in the eyes of his devotees he is revered as the asylum of the universe. The source of authority of the Imamat is interpreted by Ismaili Muslims as being explicitly stated within the Quran, every Nizari Imam is considered to be a testament to Gods spiritual presence among his people. When a descendant of the family is nominated as the Imam they become one essence with the divine. At al-Ghadir Khumm the most prominent and closest Companions of the Prophet gave their allegiance personally to Ali under the Prophets supervision, numerous reliable hadith sources—both Shia and Sunni—record the event at Ghadir Khumm. And if you do not do so then you will not have delivered His Message, and God will protect you from the people. The Prophet then asked the gathered Muslims whether he had a claim upon them than they had even upon themselves. The Muslims responded that Prophet Mohammad had a claim upon them than they had even upon themselves. The Prophet then went on to say, God is my Master and he whose master I am, Ali is his master. He whose master I am, Ali is his master and he whose master I am, Ali is his master. O God, help whoever helps Ali, oppose whoever opposes Ali, support whoever supports Ali, forsake whoever forsakes Ali, Ali, the son of Abu Talib, is my brother, my executor, and my successor, and the leader after me
Imamate (Nizari Ismaili Doctrine)
52.
Taiyabi Ismaili
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The Ṭaiyabi Ismailis are the only surviving sect of the Musta’li Ismaili branch of Ismaili Islam. The other Mustaali branch, Hafizis are extinct, the Taiyabi have split into three major branches, Dawoodi, Sulaymani, and Alavi Bohras. The Taiyabi originally split from the Fatimid Caliphate-supporting Hafizi branch by supporting the right of at-Tayyib Abul-Qasim to the Imamate, upon the death of the twentieth Imam, al-Amir bi-Ahkamil-Lah, his two-year old child at-Tayyib Abul-Qasim was appointed twenty-first Imam. As he was not in position to run the dawah, Queen Arwa al-Sulayhi, the Dai had now been given absolute authority and made independent from political activity. Dai Zoeb bin Moosa used to live in and died in Haus and his mazoon was Khattab bin Hasan. After death of Abdullah, Zoeb bin Moosa appointed Yaqub as the wali of the Taiyabi organization in India, Yaqub was the first person of Indian origin to receive this honor. He was son of Bharmal, minister of the Rajput King Jayasimha Siddharaja, fakhruddin, son of Tarmal, was sent to western Rajasthan. One Dai after another were continued until the twenty-fourth Dai, Yusuf Najmuddin ibn Sulaiman, due to prosecution by a local ruler, the dawah then shifted to India under the twenty-fifth Dai, Jalal bin Hasan. In 1592, the Taiyabi broke into two factions in a dispute over who should become the twenty-seventh Dai, Dawood Bin Qutubshah or Sulayman bin Hassan, the followers of the former, primarily in India, became the Dawoodi Bohra, the latter the Sulaymani of Yemen. In 1637, the Alavi Bohra split from the Dawoodi bohra community, there is also a community of Sunni Bohra in India. In the fifteenth century, there was schism in the Bohra community of Patan in Gujarat as a number converted from Mustaali Ismaili Shia Islam to mainstream Hanafi Sunni Islam. The leader of this movement to Sunni was Syed Jafar Ahmad Shirazi who also had the support of Mughal governor of Gujarat. Thus this new group is known as Jafari Bohras, Patani Bohras or Sunni Bohras, in 1538, Syed Jafar Ahmad Shirazi convinced the Patani Bohras to cease social relations with Ismaili Bohras. The cumulative results of these resulted in large number of Bohras converting from Ismaili Shia fiqh to Sunni Hanafi fiqh. The Hebtiahs Bohra are a branch of Mustaali Ismaili Shia Islam that broke off from the mainstream Dawoodi Bohra after the death of the 39th Dai al-Mutlaq in 1754 and they have further split into two more branches, the Atba-e-Malak Badar and Atba-i-Malak Vakil. The Progressive Dawoodi Bohra is a reformist sect within Mustaali Ismaili Shia Islam that broke off circa 1977 and they disagree with mainstream Dawoodi Bohra, as led by the Dai al-Mutlaq, on doctrinal, economic and social issues. At present, the largest Taiyabi faction is the Dawoodi Bohra, the Hafizids and Tayyibids Abul Qaasim Maulaana Imaam Taiyeb - The noor and rehmat of Haqq
Taiyabi Ismaili
53.
List of Dai of Dawoodi Bohra
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According to Fatimid tradition, after the death of Imām Al-Amir, al-Malika al-Sayyida instituted the Dai al-Mutlaq to run the dawah from Yemen in the name of Imām Taiyab abi al-Qasim. This article gives the list and details about the Dawoodi Bohra dais, their Mawazeen/Mukasir, al-Malika al-Sayyida was instructed and prepared by Imām Mustansir and following Imāms for the second period of satr. It was going to be on her hands that Imām Taiyab abi al-Qasim would go into seclusion, and she would institute the office of Dai al-Mutlaq. Syedna Zoeb bin Moosa was first to be instituted to this office, one of the sect which follows these Fatimid Dāīs is the Dawoodi Bohra dawat. Until the 23rd Dāī, the center of the dawat was in Yemen, the 23rd Dāī, Syedna Mohammed Ezzuddin designated Syedna Yusuf Najmuddin ibn Sulaiman in Sidhpur, Gujarat, India, as his successor. Upon becoming the 24th Dāī, Yusuf Najmuddin ibn Sulaiman stayed in India for a few years before going to Yemen and he died and was buried there. The 25th Dāī also died in 1567 CE, and is buried in Ahmedabad, India, even though his time as Dāī was short – only a few months – he was Walī al-Hind under the 24th Dāī for 20 years. Up to the 23rd Dāī, the center was at Yemen, for India, Moulai Abadullah was the first Walī al-Hind in the era of Imam Mustansir. Moulai Abadullah and Moulai Nuruddin went to Cairo, Egypt, to learn, Moulai Ahmed was also their companion. Dāī Zoeb appointed Maulai Yaqoob, who was the second Walī al-Hind of the Fatimid dawat, Moulai Yaqoob was the first person of Indian origin to receive this honour under the Dāī. He was son of Moulai Bharmal, minister of Hindu Chaulukya king Jayasimha Siddharaja, with Minister Moulai Tarmal, they had honoured the Fatimid dawat along with their fellow citizens on the call of Moulai Abadullah. Moulai Fakhruddin, son of Moulai Tarmal, was sent to western Rajasthan, India, one Dāī after another continued until the 23rd Dāī in Yemen. Persons were appointed to the position of Walī al-Hind one after another up to Walī al-Hind Moulai Jafer, Moulai Abdul Wahab, a list of them is also given below along with the relevant Dāīs. The dawat was transferred to India from Yemen when the 23rd Dāī Syedna Mohammed Ezzuddin designated as his successor Syedna Yusuf Najmuddin ibn Sulaiman in Sidhpur, Gujarat, in the generation of Moulai Yaqoob, Moulai Ishaq, Moulai Ali, Moulai Hasan fir continued one after another as Wali-ul-Hind. Moulai Hasan Fir was fifth Wali in the era of 16th Dai Abadullah of Yemen, names of Wali al-hind are also given along with concerned Dai below. The following is a list of the Dai al-Mutlaq, meri, Medieval Islamic Civilisation Bin Hasan, Idris, Uyun al-akhbar A Chronological List of Duatil Mutlaqin
List of Dai of Dawoodi Bohra
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Mausoleum of 1 st Wali–ul–Hind: Moulai Abadullah, Khambat, Gujarat
List of Dai of Dawoodi Bohra
List of Dai of Dawoodi Bohra
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Mausoleum of Moulai Fakhruddin Shaheed, Galiakot,India
List of Dai of Dawoodi Bohra
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Mausoleum Yusuf Najmuddin ibn Sulaiman,Tayba,Dai Yemen era end 1567Ad
54.
Sulaymani
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Sulaymani Bohras are a Musta‘lī Ismaili community that predominantly reside in Saudi Arabia, Yemen, Pakistan and India. They number between several hundred thousand and one million in Saudi Arabia alone and they belong to Tayyibi Ismailis, which bifurcated into various Bohras including major group Dawoodi Bohra. The Shia of India London 1953 Lokhandwalla, a Muslim community of Gujarat 1955 Hazrat Mohammed Shakir Zia Urdu translation from Arabic, Biography of Dai- Mutlaq Sayedna Sulayman B. Mulla Saadullah bin Sayyadi Almansub Nasrullah Saheb, - References from scores of History books of Dawa, including letters from Duat and Manaaseeb by and between them. Mulla Masood M. Ali Sulaymani Census and Survey in India & Pakistan Mulla Masood m. Ali Extracted, asif A. Fyzee Three Sulaymani Dais Hussain B
Sulaymani
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Tree of the Ismāʿīlī Shia Islam.
Sulaymani
Sulaymani
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The divisions of the Mustaali, sometimes referred to as Bohras.
55.
Alavi Bohra
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The Alavi Bohras علوي بھرۃ are a Taiyebi Mustaalavi Ismaili Shii Muslim طیبي مستعلوي اسماعیلي شیعۃ مسلم community from Gujarat, India. Two major splits during this period resulted in the formation of three groups of Bohras, Alavis, Dawoodis and Sulaymanis. e. From 1st Dai Saiyedna Zoeb bin Saiyedi Moosa till 23rd Dai Saiyedna Mohammad Izzuddin, in Sindh and India too Wali-ul-Hind ولي الھند were appointed by these Duaat دعاۃ one after another until Wali-ul-Hind Maulaai Jafar, Maulaai Abd ul Wahab and Maulaai Qaasim Khan bin Hasan. The last three wali were of help in the era of the 21st to 24th Dai i. e. Saiyedna Husaamuddin, Saiyedna Shamsuddin, Saiyedna Izzuddin. Following the death of the 26th Dai Saiyedna Dawoodji Burhaanuddin bin Saiyedi Ajabshah in 997 AH/1591 AD in Ahmedabad, Sulayman bin Hasan, the grandson of 24th Dai, was wali in Yemen and claimed the succession, supported by the other Yemeni Bohra. However, the Indian Bohra denied his claim of nass, declaring supporting documentation to be forged, the two factions separated, with the followers of Sulayman becoming the Sulaymanis, and the followers of 27th Dai Saiyedna Dawoodji Burhaanuddin bin Saiyedi Qutubshah becoming the Dawoodi Bohra. Saiyedna Ali, the 29th Alavi Dai was born in the city of Vadodara in Fakhri Mohalla. His father Saiyedi Ibrahim died during his childhood and he was born on 8th Rabi ul-Awwal 1379 AH/10-9-1959 AD, Thursday in Vadodara. He is the actual Dai of Alavi Bohras. After this Hierarchy comes the Status of 24 Hudood, Vadodara City is the Headquarters of Alavi Bohras where Saiyedna saheb stays along with the family members at Devdi Mubaarak. It is the place right from 32nd Dai stayed and imparted knowledge to their subjects in their respective periods. It has now become the hub of Ismaili-Taiyebi branch of Learning, as it houses the Islamic Personal Library of Rare Books and the Unique Personal Collection of MSS pertaining to Ismaili Taiyebi Literature. Under strict supervision and permission Saiyedna saheb himself manages the Library affairs, during the seclusion of Imam, his deputy-Da’i performs this act of succession whom he finds eligible for the status of Da’i. He might not be from his sons, unlike the succession of Imam where an Imam always appoints his successor from one of his sons, after Mohammad this rank is on the 6th position and after this comes Mazoon-مأذون and Mukaasir-مکاسر. In Yemen, after the seclusion, Da’i was given Itlaaq-إطلاق or a free conduct and absolute religious and social authority and his command is regarded as a final decree guided by the divine support of Imam and this is the reason he is called Da’i al-Mutlaq. Saiyedna Haatim Zakiyuddin is the 45th Da’i al-Mutlaq of Alavi Bohras in the line of succession of these Da’is in which 24 are in Yemen,7 are in Ahmedabad,1 is in Surat and 12 are in Vadodara. At any cost he always assists and obeys his superior and his Master and his prime responsibility is to conduct teaching sessions and make them understand the basic things of Isma’ili Taiyebi faith. In the absence of Da’i he acts as his legatee, Da’i may appoint his Mazoon as his successor. And if not Da’i can appoint someone more learned and efficient for the post of Da’i after him, as the respectable post of Mazoon is necessary for the completeness of Spiritual Hierarchy
Alavi Bohra
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Alavi Bohras are marked as dark blue
Alavi Bohra
56.
Arabic language
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Arabic is a Central Semitic language that was first spoken in Iron Age northwestern Arabia and is now the lingua franca of the Arab world. Arabic is also the language of 1.7 billion Muslims. It is one of six languages of the United Nations. The modern written language is derived from the language of the Quran and it is widely taught in schools and universities, and is used to varying degrees in workplaces, government, and the media. The two formal varieties are grouped together as Literary Arabic, which is the language of 26 states. Modern Standard Arabic largely follows the standards of Quranic Arabic. Much of the new vocabulary is used to denote concepts that have arisen in the post-Quranic era, Arabic has influenced many languages around the globe throughout its history. During the Middle Ages, Literary Arabic was a vehicle of culture in Europe, especially in science, mathematics. As a result, many European languages have borrowed many words from it. Many words of Arabic origin are found in ancient languages like Latin. Balkan languages, including Greek, have acquired a significant number of Arabic words through contact with Ottoman Turkish. Arabic has also borrowed words from languages including Greek and Persian in medieval times. Arabic is a Central Semitic language, closely related to the Northwest Semitic languages, the Ancient South Arabian languages, the Semitic languages changed a great deal between Proto-Semitic and the establishment of the Central Semitic languages, particularly in grammar. Innovations of the Central Semitic languages—all maintained in Arabic—include, The conversion of the suffix-conjugated stative formation into a past tense, the conversion of the prefix-conjugated preterite-tense formation into a present tense. The elimination of other prefix-conjugated mood/aspect forms in favor of new moods formed by endings attached to the prefix-conjugation forms, the development of an internal passive. These features are evidence of descent from a hypothetical ancestor. In the southwest, various Central Semitic languages both belonging to and outside of the Ancient South Arabian family were spoken and it is also believed that the ancestors of the Modern South Arabian languages were also spoken in southern Arabia at this time. To the north, in the oases of northern Hijaz, Dadanitic and Taymanitic held some prestige as inscriptional languages, in Najd and parts of western Arabia, a language known to scholars as Thamudic C is attested
Arabic language
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The Galland Manuscript of One Thousand and One Nights, 14th century
Arabic language
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al-ʿArabiyyah in written Arabic (Naskh script)
Arabic language
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Bilingual traffic sign in Qatar.
Arabic language
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Examples of how the Arabic root and form system works.
57.
Caliph
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A caliphate is an area containing an Islamic steward known as a caliph —a person considered a religious successor to the Islamic prophet, Muhammad, and a leader of the entire Muslim community. During the history of Islam after the Rashidun period, many Muslim states, the Sunni branch of Islam stipulates that, as a head of state, a caliph should be elected by Muslims or their representatives. Followers of Shia Islam, however, believe a caliph should be an Imam chosen by God from the Ahl al-Bayt, before the advent of Islam, Arabian monarchs traditionally used the title malik, or another from the same root. The term caliph, derives from the Arabic word khalīfah, which means successor, steward, however, studies of pre-Islamic texts suggest that the original meaning of the phrase was successor selected by God. There was no specified procedure for this shura or consultation, candidates were usually, but not necessarily, from the same lineage as the deceased leader. Capable men who would lead well were preferred over an ineffectual heir, Sunni Muslims believe that Abu Bakr was chosen by the community and that this was the proper procedure. Sunnis further argue that a caliph should ideally be chosen by election or community consensus, the Shia believe that Ali, the son-in-law and cousin of Muhammad, was chosen by Muhammad as his spiritual and temporal successor as the Mawla of all Muslims in the event of Ghadir Khumm. The caliph was often known as Amir al-Muminin, Muhammad established his capital in Medina, after he died, it remained the capital during the Rashidun Caliphate, before Kufa was reportedly made the capital by Caliph Ali. At times there have been rival claimant caliphs in different parts of the Islamic world, according to Sunni Muslims, the first caliph to be called Amir al-Muminin was Abu Bakr, followed by Umar, the second of the Rashidun. Uthman and Ali also were called by the title, while the Shia consider Ali to have been the only truly legitimate caliph. After the collapse of the Ottoman Empire, Mustafa Kemal Atatürk officially abolished the system of Caliphate in Islam as part of his secular reforms, the Kings of Morocco still label themselves with the title Amir al-Muminin for the Moroccans, but lay no claim to the Caliphate. Some Muslim countries, including Somalia, Indonesia and Malaysia, were never subject to the authority of a Caliphate, with the exception of Aceh, consequently, these countries had their own, local, sultans or rulers who did not fully accept the authority of the Caliph. Abu Bakr, the first successor of Muhammad, nominated Umar as his successor on his deathbed, Umar, the second caliph, was killed by a Persian named Piruz Nahavandi. His successor, Uthman, was elected by a council of electors, Uthman was killed by members of a disaffected group. Ali then took control but was not universally accepted as caliph by the governors of Egypt and he faced two major rebellions and was assassinated by Abd-al-Rahman ibn Muljam, a Khawarij. Alis tumultuous rule lasted only five years and this period is known as the Fitna, or the first Islamic civil war. The followers of Ali later became the Shia minority sect of Islam, the followers of all four Rashidun Caliphs became the majority Sunni sect. Under the Rashidun each region of the Caliphate had its own governor, Muawiyah, a relative of Uthman and governor of Syria, succeeded Ali as Caliph
Caliph
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Mustansiriya University in Baghdad
Caliph
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Caliphate خِلافة
Caliph
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Abdülmecid II was the last Caliph of Islam from the Ottoman dynasty.
58.
List of Ismaili Imams
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This is a list of the Imams recognized by the Ismaili Shia and their sub-branches. Imams are considered members of the Ahl al-Bayt, the family of Muhammad, Ismailis share the following Imāms with the Twelver Shīʿah. However, there is dispute as to the numbering, as some refer to Ali as first while others refer to Hasan as the first. Further, some branches recognise Hasan as the successor to Ali, yet others Hussein, the Zaydi Shia branch broke from this chain after Ali ibn Husayn, following Zayd ibn Ali rather than Muhammad al-Baqir. Whereas the Twelvers believe in the succession of Ismāʿīls brother Imam Musa al-Kazim, the Seveners, Ismāʿīl, Jaʿfars son and designated heir, predeceased his father in 755 but accepted as Imām by the Seveners and the Ismāʿīlīs. This term is often applied to the Ismailis who had separated from the Seveners. One group of the Seveners propagated their faith from their bases in Syria through Dāʿiyyūn, in 899, the fourth Dai announced that he himself was the Imam of the Time being also the fourth direct descendant of Muhammad ibn Ismail in the very same dynasty. This caused a split between his Sevener followers accepting his claim and those Seveners disputing his claim and clinging to Muhammad ibn Ismail as the Imam in occultation and this Imam and Fourth Dai, Ubayd Allah al-Mahdi Billah, eventually became the First Fatimid Caliph. This separated group from the Seveners now became known as the Fatimids of the Maghreb and this was the reason why the Qarmatians, the original Seveners, were the Fatimids most irreconcilable opponents. In the Fatimid tradition, the Imamate was held by,8, Aḥmad al-Wafī, 1st Dai of the Ismāʿīlī mission, according to Ismāʿīlī tradition, son of Muḥammad ibn Ismāʿīl 9. Muḥammad at-Tāqī, son of ʿAbd Allāh ibn Muḥammad, 2nd Dai of the Ismāʿīlī mission, ʿAbd Allāh ar-Raḍī/al-Zakī, son of Aḥmad ibn ʿAbd Allāh, 3rd Dai of the Ismāʿīlī mission, according to Ismāʿīlī tradition,11. Ubayd Allah al-Mahdi Billah, son of al-Ḥusayn ibn Aḥmad, 4th Dai of the Ismāʿīlī mission, openly announced himself as Imām, 1st Fatimid Caliph, Muhammad al-Qaim Bi-Amrillah, leader of the Ismailis, openly announced himself as Imam, 2nd Fatimid Caliph, died 94613. Ismail al-Mansur, 3rd Fatimid Caliph, died 95314, maʿād al-Muʿizz li-Dīnillāh, 4th Fatimid Caliph, died 97515. Abū Manṣūr Nizār al-ʿAzīz billāh, 5th Fatimid Caliph, died 99616, al-Ḥākim bi-Amrillāh, 6th Fatimid Caliph, disappeared 1021. The Druze believe in the divinity of all Imams and split off after Hakims disappearance, ʿAlī az-Zāhir li-Iʿzāz Dīnillāh, son of al-Hakim, 7th Fatimid Caliph, died 1036. Abū Tamīm Maadd al-Mustanṣir bi-llāh, son of Ali az-Zahir, 8th Fatimid Caliph, after his death, the succession was disputed. The regent Malik al-Afdal placed Mustansirs younger son Al-Mustali on the throne and this was contested by the elder son an-Nizar, who was defeated and died in prison. This dispute resulted in the split into two branches, lasting to this day, the Nizari and the Mustaʿlī, Aḥmad al-Mustaʿlī, 9th Fatimid Caliph, died 1101
List of Ismaili Imams
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The calligraphic names of Ali ibn Abu Talib at right and Husayn ibn Ali at left in Hagia Sophia Mosque, Istanbul, Turkey.
List of Ismaili Imams
List of Ismaili Imams
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The calligraphic name of Hasan ibn Ali in Hagia Sophia Mosque, Istanbul, Turkey.
List of Ismaili Imams
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The calligraphic name of Husayn ibn Ali in Hagia Sophia Mosque, Istanbul, Turkey.
59.
Fatimid
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The Fatimid Caliphate was an Ismaili Shia Islamic caliphate that spanned a large area of North Africa, from the Red Sea in the east to the Atlantic Ocean in the west. The dynasty ruled across the Mediterranean coast of Africa and ultimately made Egypt the centre of the caliphate, at its height the caliphate included in addition to Egypt varying areas of the Maghreb, Sudan, Sicily, the Levant, and Hijaz. The Fatimids claimed descent from Fatima bint Muhammad, the daughter of Islamic prophet Muhammad, in 921 the Fatimids established the Tunisian city of Mahdia as their new capital. In 948 they shifted their capital to Al-Mansuriya, near Kairouan in Tunisia, in 969 they conquered Egypt and established Cairo as the capital of their caliphate, Egypt became the political, cultural, and religious centre of their empire. The ruling class belonged to the Ismaili branch of Shiism, as did the leaders of the dynasty, the existence of the caliphate marked the only time the descendants of Ali through Fatimah were united to any degree and the name Fatimid refers to Fatimah. The different term Fatimite is sometimes used to refer to the caliphates subjects, after the initial conquests, the caliphate often allowed a degree of religious tolerance towards non-Ismaili sects of Islam, as well as to Jews, Maltese Christians, and Egyptian Coptic Christians. The Fatimid caliphate was also distinguished by the role of Berbers in its initial establishment and in helping its development, especially on the military. During the late eleventh and twelfth centuries the Fatimid caliphate declined rapidly and he founded the Ayyubid dynasty and incorporated the Fatimid state into the Abbasid Caliphate. The Fatimid regime lasted until the twelfth century, though its leaders made little headway in persuading the Egyptian population. The Fatimid Caliphates religious ideology originated in an Ismaili Shia movement launched in the 9th century in Salamiyah, Syria by their eighth Imam and he claimed descent through Ismail, the seventh Ismaili Imam, from Fatimah and her husband ʻAlī ibn-Abī-Tālib, the first Shīʻa Imām. Thus his name was al-Fātimiyyūn Fatimid, the eighth to tenth Imams, remained hidden and worked for the movement against the periods times rulers. According to legend, Abdullah and his son were fulfilling a prophecy that the mahdi would come from Mesopotamia to Sijilmasa. They hid among the population of Sijilmasa, then an independent emirate, for four years under the countenance of the Midrar rulers, al-Mahdi was supported by dedicated Shiite Abu Abdullah al-Shii, and al-Shii started his preaching after he encountered a group of Muslim North African during his hajj. These men bragged about the country of the Kutama in western Ifriqiya, and the hostility of the Kutama towards, and their independence from. This triggered al-Shii to travel to the region, where he started to preach the Ismaili doctrine, the Berber peasants, who had been oppressed for decades by the corrupt Aghlabid rule, would prove themselves to be a perfect basis for sedition. Instantly, al-Shii began conquering cities in the region, first Mila, then Sétif, Kairouan, and eventually Raqqada, in 909 Al-Shii sent a large expedition force to rescue the Mahdi, conquering the Khariji state of Tahert on its way there. After gaining his freedom, Abdullah al-Mahdi Billah became the leader of the state and assumed the position of imam. The Fatimids existed during the Islamic Golden Age, the dynasty was founded in 909 by the eleventh Imam ʻAbdullāh al-Mahdī Billah
Fatimid
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Fatimid green banner.
Fatimid
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The Al-Hakim Mosque in Cairo, of Al-Hakim bi-Amr Allah, the sixth caliph, as renovated by Dawoodi Bohra
Fatimid
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Fragment of a bowl depicting a mounted warrior, 11th century. Fatimid dynasty, found in Fustat, Egypt. Brooklyn Museum
60.
Al-Fa'iz bi-Nasr Allah
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Abul-Qasim Isa ibn az-Zafir, better known by his regnal name al-Faiz bi-Nasr Allah, was the thirteenth and penultimate caliph of the Fatimid dynasty. He was believed by the Hafizi Ismailis to be an imam and he succeeded his father az-Zafir as a child, with vizir Tali ibn Russik as regent. Tali attempted to address the dominance of the Crusaders in Palestine through an alliance of the Fatimids, al-Faizz never exercised power in his own right and died aged 11, succeeded by his brother al-Adid, also a minor. List of rulers of Egypt Hafizi-Ismaili family tree
Al-Fa'iz bi-Nasr Allah
