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LE SERMON D’Al-GHADIR

Le dernier sermon adressé par le Prophète(S)
à l’humanité, à Ghadir Khom

Traduction : Ahmed Mustafa - juin 2005

Au Nom d’Allah, le Clément, le Miséricordieux

Eloges et Reconnaissance

When "The Times", London, made some unfair allegations against Islam and the Muslims in a leading article in October 1951, Mowlana Sultan Muhammed Shah sent a spirited reply to the newspaper, which was published in its issue of November 6, 1951. He explained that it was because of the spirit of tolerance of Islam that even the smallest Christian and Jewish minorities survived and kept all their doctrines during the thousand years of Muslim rule.

This article explores late nineteenth-century identity formation and caste boundaries among the Khōjā of colonial Zanzibar. The central concern regarding children born to a non-Khōjā parent was what status, particularly regarding rights of inheritance, the multiracial children born of these relationships had within the caste structure. The case of Nasur Jesa v. Hurbayee suggests that the attitude toward these children was inconsistent; sometimes they were embraced,and at other times they were shunned by the Khōjā community.

By Nazim Daredia

THE WORK:

This Granth, also known as Pandave jo Parab, was composed by Sayyed Imam Shah and contains 578 verses. It has virtually the same theme as Buddh Avatar of Pir Sadardin. The Granth continues the story of the Pandavas after the win the war against their cousins turned enemies the Kurus. Concurrently it narrates the coming of the ninth Avatar in the form which came to be known as Buddh who saves the Pandavas from deviating from their true faith.

PREVIOUS EDITIONS:

Local governors in Central Asia persecuted Ismaʿili missionaries (dāʿis) since the early years of Ismaʿili activity there. The rise of the Fatimid State, from the tenth century onwards, encouraged the activity of those missionaries who were receiving support from the Fatimids, leading to increased persecutions of Ismaʿilis in Iraq and the eastern provinces of the Abbasid Caliphate.This study will deal with the activity of those missionaries and the difficulties and persecutions that they faced, with a focus on the case of the dāʿi Nāser Khosrow (1004–1088/394–481) in Central Asia.

Full text can be downloaded from the pdf attachment below.

Contents

Proposal Summary Form i

1 Introduction 1

2 Background 1

3 Characters Proposed 4

3.1 Character Set . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4
3.2 Basis for Character Set and Glyph Shapes . . . . . . . . . . . . . . . . . . . . . . . . . . . 5
3.3 Characters Not Proposed . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6

4 TheWriting System 7

PDF file of the complete article is attached below

Cutchh Nagalpûr, 28-11-1903.

The origins of man's religious aspirations are to be found in what we nowadays call science. Those who have studied mythology and primitive psychology know that magic in various forms started various trains of thought in primitive man by which he achieved what seemed to him to be rational accounts of the natural phenomena around him.

By Mumtaz Ali Tajddin Sadiq Ali

INTRODUCTION

Very little is known today about the early history of Nizari Ismaili Da'wa in the Indian
subcontinent. Except for a few brief mentions in the writings of that period, most of our
information regarding the preaching of Ismailism, the development of Ginanic literature and the
Pirs and Sayyeds who composed them is internal, that is, it is mentioned in their works. While
there is a general agreement amongst the scholars that the works that have survived to the

This paper seeks to present a review and analysis of medieval Muslim historiography – especially that originating in what constitutes modern-day Iran, Iraq, and Syria, or the-then Seljuk Empire – with exclusive reference to its anti-Nizari Isma’ili content. The Nizari Isma’ili sect, also called the “Hashshashin”, was an offshoot of Isma’ilism that was created in 1094 AD after the death of al- Mustansir bi’Allah, the Caliph-Imam of the Fatimid Empire. The sect was primarily founded by Hasan

As a key primary source for the history of the eleventh-century Isma‘ili majlis, the Fatimid chief missionary al-Mu’ayyad fi al-Din al-Shirazi’s autobiographical Sira offers a prime opportunity to consider the application of centralizing features of the Fatimid state in eleventh-century Buyid Shiraz. Previous studies on the Fatimid majlis have raised questions about an Isma‘ili core curriculum as well as the intended audience/s of Fatimid da‘wa teachings.

The Aga Khan Case straddles several disciplinary boundaries, including history, textual analysis, religious studies, and anthropology. Her ambition is to examine change in religious tradition through legal and historical textual analysis. She traces the transformation of the Khoja Satpanth (true path) from an Indic “dissonant” Islam at the beginning of the nineteenth century to a modern, reformist, and sectarian (or what she calls “identitarian”) Islam in the middle years of the twentieth century.

This is an attempt by the author in 1954 to explain how Ismaili Dawa started in India. Very early during the Fatimids, Ismaili Dawa had reached all parts of India. Balouchistan was Ismaili. In Hind and Sind, there was also strong Ismaili Influence as well as in Multan. The Sumra Dynasty reign lasted 350 years. Sumras were practising Fatimid Ismailism. They helped later in the Dawa carried by Pir Satgur Nur and Pir Sadardin. Overall, an extremely important work, though only few pages, a must read.

One of the most recurring questions today is the Islamic state's relationship with the dhimmis (Jews and
Christians living under early Muslim rule) and their status in the early days of Islam and up to the late days of the
Islamic Caliphate. This relationship may have been varying, swinging up and down. Perhaps the more legitimate
questions are: What were the factors that affected the nature of the Dhimmis relationship with the ruling power in
the Islamic state? What was the status of the Dhimmis and what roles did they play in the early Islamic states,