Ismaili.NET - Heritage F.I.E.L.D.

A BRIEF EXPLANATION OF 15 CHANTAS
1. TAUBA NO CHANTO
2. DASOND NI BHUL CHUK NO CHANTO
3. TRAN WAKHAT DUA NI BHUL CHUK NO CHANTO
4. GHUNA NI BAKSHAMNI NO CHANTO
5. GUPT GUNAH NO CHANTO
6. CHAR JOOG NO CHANTO
7. GIRBHAVAS NO CHANTO
8. PUL SIRAT NO CHANTO
9. ROSHNAI NO CHANTO
10. GHOR BHID NO CHANTO
11. KABAR NA PUCHANA NO CHANTO
12. PAHELI MANZIL NO CHANTO
13. BIJI MANZIL NO CHANTO
14. OGNIS TOL NO CHANTO
15. BAVAN GATI NO CHANTO

A BRIEF EXPLANATION OF 15 CHANTAS

Except for a handful of recent sources, there has been a lack of ample introductory level texts suitable for teaching Shi'ism to undergraduate students. Andrew Newman’s Twelver Shiism: Unity and Diversity in the Life of Islam, 632 to 1722 (Edinburgh U.P., 2013), Farhad Daftary’s A History of Shi6i Islam (I.B.Tauris, 2013) and Najam Haider’s Shi6i Islam: An Introduction (Cambridge U.P., 2014) have begun to fill in this gap. Daftary, and Amyn Sajoo and Shainool Jiwa,have added to this brief list the essays collected in The Shi6' World: Pathways in Tradition and Modernity.

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.

The Shah Faisal Mosque was completed in 1986 at a cost of approximately US $120 million. It was built
through the support of King Faisal Bin Abdul Aziz of Saudi Arabia, and is named in his honour. It is one of
the largest mosques in South Asia, and has been host to dignitaries from around the world; many local people
from Islamabad also identify closely with the mosque and can be seen in the prayer hall and courtyards.

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,

After a brief introduction to the Khūdāwādī, the presentation will deal with a salient question: why did the Khūdāwādī fail to be constructed as a community script as the Khojkī was with the Khojas and the Gurmukhī with the Sikhs ?

This article presents an overview of research on the corpus of eighteenth to twentieth century manuscripts from south of the Indus valley in Khojkī Sindhī script. After a general introduction to the significance of these manuscripts, we will first look at how researchers have approached the problem of the origins of the “Khojkī Sindhī” script and its relation to the religious tradition of the Khoja merchant caste of Sindh and Gujarat. Then, we systematically present

Reinterpretation of Quran and hadith, both of which had been mainly seen two basic sources of Islam, was a critical issue of the late 8th century when the last tabiins were died. Esbab-ı nüzul which only could place each verse of Quran in the context of early 6th century of Mecca and Medina gave way to diversified interpretations of Quran in new conquered lands, especially in Zoroastrian culture of Iran and in Hellenistic culture of Near East.

The Muslims were religiously and politically fragmented during the mid-tenth and eleventh centuries. However, these conditions witnessed profound changes when the Seljuks came onto the scene. The emergence of the Seljuks as the new ruling elite was often called the period of Sunni revival. Sunni Islam became a leading player again after it overthrew the Buyyid Shi’i dynasty in Baghdad and parts of Iran. Moreover, they sponsored Sunni religious institutions and religious scholars until it reached extraordinary heights.

The Muslims were religiously and politically fragmented during the mid-tenth and eleventh centuries. However, these conditions witnessed profound changes when the Seljuks came onto the scene. The emergence of the Seljuks as the new ruling elite was often called the period of Sunni revival. Sunni Islam became a leading player again after it overthrew the Buyyid Shi’i dynasty in Baghdad and parts of Iran. Moreover, they sponsored Sunni religious institutions and religious scholars until it reached extraordinary heights.

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.

When considering the role of the incoming Turks into the general Islamic culture of this period, it is conventional to perceive them as zealous converts to Islam and fervent supporters of the Sunna. As they emphasized their loyalty to Sunni

Al-‘Aziz bi’llah Abu Mansur Nizar b. Abu Tamim Ma‘add al-Mu‘izz li-Din Allah (955–996 CE), the fifth Fatimid imam-caliph was the first sovereign of his dynasty to begin his rule in Egypt. Al- ‘Aziz’s reign epitomises the cultural, intellectual and architectural efflorescence of Fatimid rule in Egypt. It also established the Fatimids as a vibrant Mediterranean Empire, pursuing trade, diplomacy and warfare with their Byzantine, ‘Abbasid and Andalusian Umayyad counterparts.

After the era of Bayezid I who first left Ottoman gradual conquest policy that depended on negotiation and compromise with both local and imperial powers rather than direct centralized authority belonging to Sultan’s initiative, Ottomans faced first interregnum period in which each successor tried to gain power in their regions because of the defeat of Bayezid I in Ankara battle.

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

The Guptı¯s of Bhavnagar, India, represent an unexplored case of taqiyya, or precautionary dissimulation, and challenge traditional categories of religious identity in South Asia. Taqiyya is normally practiced by minority or otherwise
disadvantaged groups of Muslims who fear negative repercussions should their real faith become known. Historically, the Shı¯‘a, whether Ithna¯ -‘asharı¯ or Ismaili, have commonly dissimulated as Sunnı¯s, who form the dominant community.

The Ismailis represent the second largest Shi‘i Muslim community after the Twelvers (Ithna‘ asharis), and are today scattered as religious minorities in more than twenty-five countries of Asia, Africa, Europe and North America. Despite their long history and contributions to Islamic civilisation, however, they were until recently one of the least understood Muslim communities. In fact, a multitude of medieval legends and misconceptions circulated widely about Ismaili teachings and practices, while the rich literary heritage of the Ismailis remained inaccessible to outsiders.

Ismailis, make up the second largest branch of Shi‘i Islam after the Twelvers (Ithna ‘Ashariyyah). While all Muslims
recognize Prophet Muhammad as the last in a long line of Prophets and Messengers of God and the Qur'an as the
revelation of God's Word, there are differences of interpretation concerning the scope and locus of religious authority
after the death of Muhammad. Sunni Muslims vest religious authority in the Qur'an, the Hadith, and the interpretations
of these sources by the religious scholars (‘ulama) of the community; Shi‘i Muslims believe that the Prophet

Known as the “granary” of Rome in Pre-Islamic times, Egypt’s fertile agrarian base also enabled it to be the pre-eminent grower of flax in pre-modern times. In the Mediterranean and beyond, the country was by far the largest producer of linen, a commodity so vital that it not merely underpinned the textile industry but was also the linchpin of the whole economy.1 Most surviving Egyptian textiles are made of linen, twenty-two varieties of which are known from the Geniza docu ments.2 Linen,