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

This Online Book is a one-stop shop of the Materials for the 2010 Copyright Lawsuit Allegedly by Aga Khan.

It gathers court materials as well as articles that are currently available for the ongoing 2010 Lawsuit Launched allegedly by the Aga Khan against 2 of His Murids Nagib Tajdin and Alnaz Jiwa, for Circulating the Imam's Farmans to His Jamat through the Kalam-e Imam-e Zaman Golden Edition Book.

Makhzen Afghani (comp.in 1610) by Nimatullah, tr. By Bernhard Dorn, London, 1829,
Caravan Journeys in Persia, Afghanistan, Turkistan and Beloochistan (London , 1857) by J.P. Ferrier,
Hayat-i Afghani (Lahore, 1874) by Mohd Hayat Khan, tr. Henry Priestley,
The Races of Afghanistan (Calcutta, 1880) by Major H.W. Bellew,
An Inquiry into the Ethnography of Afghanistan (London, 1891) by H.W. Bellew,
The Kingdom of Afghanistan (Bombay, 1911) by G.P. Tate,
Afghanistan (London, 1919) by Sir George Macmunn,
Kalami Pir (Bombay, 1935) tr. By W. Ivanow,

According to the BBC Monitoring Service, the minister of information and culture, Dr Sayd Makhdum Rahin, has visited the current reconstruction work on the Babor Garden on July 26, 2002. During the visit, he recalled that the Babor's Garden is one of the pleasantest places for the people of Kabul, and said that the garden contains the mausoleum of Babor Shah and Queen Qamar, as well as other monuments. Unfortunately, these have been damaged by the passage of time, carelessness and continuous wars.

In 1986, Dr. Najib, who was a Pushtun ethnic, replaced Babrak Karmal. The Ismailis working in the government, notably in the Secret Service Department, called as KHAD, held high positions, but were dismissed. Most of them had gone to India and Russia, and finally settled in Canada.

Dr. Najib resigned after the peace negotiation of UN, and it led the transfer of power to a coalition of Islamic parties in 1992. It was followed by a civil war in Kabul, resulting an influx of the Ismailis of different provinces to pour down in Pakistan.

Kayan is a valley in Soshi districts of Baghalan province, situated in northern Afghanistan, having 27000 sq. km Ismaili fiefdom. The forefathers of these Sayeds mostly resided in this valley, making them known as the Kayani Sayeds. Nothing is known about their origin except that Sayed Nadir Khan writes in Tarikh-i Gharib (Bombay, 1938) that his forefather, Shah Salih came from Iran to Herat and Kandahar. He then proceeded towards Hazarajat and settled at last in the province of Baghalan.

ISMAILIS IN AFGHANISTAN

The Ismailis in Afghanistan except Badakhshan almost 90 percent belong to the ethnic of Hazara community and 2 percent to the Tajik ethnic. The Ismailis in Badakhshan entirely belong to Tajik ethnic. Hazarajat is however mainly Ismailis.

ISMAILIS IN BADAKHSHAN

The Ismaili mission in Afghanistan is almost blanketed in mist. How and when the Ismaili mission (dawa) penetrated Afghanistan is in mystery and under the shadow of much ambiguity. The accessible sources can very little explore the spread of Ismailis dawa and also the names and brief biographies of the missionaries or dais. There is no local narrative in writing except the verbal informations, which usually came down from generation to generation.

The Afghan government divided the country into 7 major provinces (wilayat) and 7 minor provinces (hukumat-i a’la). These are further sub-divided into 28 provinces, all technically of equal rank. Afghanistan has five major cities, such as Kabul, Kandahar, Herat, Mazar-i Sharif and Kunduz; with 309 towns (shahr) and 14205 villages (qaryah).

ISLAMISTS (Sunnis)

Jamiat-i Islami: (moderate Islamists) Burhanuddin Rabbani formed it in 1972. Its recruits come from amongst those educated in the government religious and secular schools, the ulema in the north, mainly Tajik.

Hisb-i Islami (Hekmatyar): (radical Islamists) It arose out of a split in 1979 within Jamiat-i Islami. Its leader is Gulbuddin Hekmatyar. Its recruits are among those who were educated in the secular government schools and also some ulema from the Kabul region, mainly Pushtun.

The word Afghanistan means the land of the Afghans and the word afghan (awghan or aoghan) means the mountaineers. The oldest Indian literature refers it as Balhekdes. The Persians called it as Zablistan and Kabalistan. To the Greeks, it was Bakhtar or Bactria. Variations on the word Afghan however go back as early as the 3rd century the Sasania reference to Abgan.

The Ismailis in Afghanistan (Revised text)
By:- Mumtaz Ali Tajddin S. Ali

Pirs wrote thousands of Ginans, many of which are lost.
600 of them were recovered and published in the Ginan compilation by Mukhi Lalji Devraj's the Khojki Printing press.
Ismaili Manuscripts are still being found with unpublished Ginans.
A few are linked below.

Some examples of possibly unpublished ginan titles can be found in the Heritage Society's partial Khojki Manuscript catalogue: http://ismaili.net/heritage/node/23075

Virâ bhâi din hakikati dasm dil mahe - Pîr Sadr al-Dîn (unpublished)
Jire e yarâ je kario te âp murad - Pîr Shams (unpublished)

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Nothing definite is known about the doctrine of the early supporters of the imamate of Isma'iland his son Muhammad. Imami sources maintain that the Khattabiyya [q.v.], the followers of the
extremist Shi'i Abu 'l-Khattab [q.v.], constituted the bulk of the early Isma'iliyya. Later Isma'ili
doctrine, however, generally condemns Abu 'l-Khattab and does not appear to be substantially
influenced by the heresies ascribed to him and his followers (see W. Ivanow, Ibn al-Qaddah,
Bombay 1957). The Umm al-kitab preserved by the Isma'ilis of Bada

Tayyibi doctrine:
The Tayyibi community in the Yemen and India preserved a large part of the Fatimid religious
literature and retained the interest in the gnostic cosmology and cyclical history of the Fatimid
age. Tayyibi doctrine, however, from the beginning adopted the cosmological system of
al-Kirmani in place of the traditional Fatimid system, and modified it by introducing a mythical
'drama in heaven', first described by the second da'i mutlak Ibrahim al-Hamidi [q.v.], which
profoundly shaped the Tayyibi gnosis. According to this myth, the two emanations from the

in addition to the works cited in the article: Major aspects of early Isma'ili history anddoctrine are examined in: B. Lewis, The origins of Isma'ilism, Cambridge 1940

W. Ivanow, Ismaili tradition concerning the rise of the Fatimids, London 1942

idem, Studies in early Pesian Ismailism2, Bombay 1955

S. M. Stern, Heterodox Ismailism in the time of al-Mu'izz, in BSOAS, xvii (1955), 10-30. On Nizari
history and doctrine in the Alamut period: M. G. S. Hodgson, The order of Assassins, The
Hague 1955, (fundamental)

ISMA'ILIYYA, a major branch of the Shi'a with numerous subdivisions. It branched off fromthe Imamiyya [see ithna 'ashariyya] by tracing the imamate through Imam Ja'far al-Sadiq's son
Isma'il, after whom it is named. By: M. Kamil Husayn, Ta'ifat al-Isma'iliyya, Cairo 1959.
http://www.muslimphilosophy.com/ei/isma.htm

After the death of Ja'far al-Sadiq in 148/765 a group of his followers held fast to the imamate ofhis son Isma'il, who had been named by him as his successor but had predeceased him. Some of
them maintained that Isma'il had not died and would reappear as the qa'im or Mahdi. Others
recognized Isma'il's son Muhammad as their imam. Nothing is known about the history of the
Isma'ili movement developing out of this nucleus until after the middle of the 3rd/9th century,
when it appeared as a secret revolutionary organization carrying on intensive missionary efforts

Hafiziyya:
After the overthrow of the Fatimid caliphate in 567/1171 the Hafiziyya, no longer enjoying
official support, gradually disintegrated. Al-'Adid, the last Fatimid caliph, had appointed his son
Da'ud as his successor with the title al-Hamid li'llah. Da'ud was generally recognized by the
Hafizis as the imam after al-'Adid. He and all other members of the Fatimid family were
permanently detained as prisoners by the Ayyubids. As a result of a pro-Fatimid conspiracy in
Cairo in 568/1172-3 many of the supporters of the deposed dynasty were exiled to Upper Egypt,

PANDIYAT-I JAWANMARDI - TRANSLATION.

In the name of God, the Merciful, the Compassionate.

(Scribe's Prefatorial Note):

(This book, full of wisdom and mercy, the Pandiyat-i Jawanmardi, i.e. "Advices of
Manliness," contains only the farmans, instructions, mercifully bestowed by Mawlana Imam
Mustansir bi'llah the Second. Mawlana the Imam, at the time of his Imamat, appointed this
book as his "proof" (hujjat) in the community of his followers, he, Mawlana, only he
sufficient for us!

Copied from an old manuscript, coming from Tung, in the "abode of khilafat" Sarikol, which,