To commemorate Navroz, the. Independent, civil society media featuring Ismaili Muslim community, inter and intra faith endeavors, achievements and humanitarian works. View all posts by ismailimail. You are commenting using your WordPress. You are commenting using your Google account. You are commenting using your Twitter account.

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Email required Address never made public. Name required. Search for: Search. Post was not sent - check your email addresses! Sorry, your blog cannot share posts by email.Harvard University is offering a brand new course by Professor Ali Asani on Muslim Devotional Literature in South Asia, featuring the study of the Ismaili Ginans in their historical, cultural, and devotional contexts. The Ginans stem from the Satpanth Ismaili tradition of South Asia and Ismaili tradition attributes the authorship of the Ginans to the Pirs the babs or supreme hujjats of the Imam and Sayyids descended from the family of the Ismaili Imams and who were active from the 12th century to the 19th century.

The Pir is the person to whom the Imam of the time has granted his position, which makes him the highest amongst the creations ashraf-i makhluqat. You must attain perfection in knowledge of the Imam through him.

ismaili pirs

But if he i. Ivanow, Shafique Virani also explains the mission and context of the Ismaili Pirs in South Asia and how they claimed direct descent from the Ismaili Imams:. The leaders of the community seem to have continuously been appointed from their ranks. Their activities are alluded to in a contemporary Iranian source, the anonymous treatise entitled Epistle of the Right Path.

Since these genres represent examples of language, symbols and styles of worship shared across Islamic and non-Islamic denominational boundaries, we will also examine their relationships with other Indic traditions of devotion, particularly those associated with the so-called sant and Hindu bhakti movements.

Special emphasis will be given to the impact of contemporary political ideologies, globalization and the revolution in media technology on the form and function of these genres and their relationship with contemporary communities of faith in South Asia and beyond.

See Harvard University Website. Ali S. Read on Google Books. Read on GoogleBooks. Tazim R. Shafique N. Todd Lawson, Read on Shafique Virani Website.

Zawahir Moir, Tazim R. PhD Dissertation, University of Alberta Read on University of Alberta Website. Farhad Daftary.

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Read on Harvard Website. Read on the Harvard Website. Addmitedly, W. Ivanow and F. Daftary provide more reliable evidence on this.

Pir composed a Ginan expressing joy upon receiving letter from Imam

The enigmatic passage on p. No doubt, the exact authorship is not that important, since eventually the guidance comes from the same Light. Now the Imam Mustansir who spoke the Pandiyat farmans says twice:. Therefore the only logical explanation is that the author is Imam Shah Gharib, known in the Anjudan period as Mustansirbillah Thani.

You are commenting using your WordPress. You are commenting using your Google account. You are commenting using your Twitter account. You are commenting using your Facebook account. Notify me of new comments via email.

Notify me of new posts via email. Ivanow, 26 Dr.It is one of the most proud legacy of Ismaili history. Ismaili Pirs and Dais, fully immersed and enriched in the Islamic Teachings and Tradition have left this vast and rich literature for the posterity to hold fast to the rope of Faith and continuously enrich themselves in every generation. They first studied and understood for themselves religions and faiths then being practiced in parts of Sind, Gujrat, Kutch and rest of India.

They made themselves fully conversant with their philosophy, rationale, historicity and mythologies. They also carefully studied the social milieu then prevailing. The tradition of recitation of Ginans by the followers became part of their daily life and enrichment of their souls. Initially it was a verbal process and its transference was also verbal from one generation to other.

This is :the direct result of the deep and thorough teachings and knowledge of our Pirs of Islam. Recent history amply demonstrates and confirms this fact. Historical studies of many sufistic Tariqa show that they had drawn their inspiration from the Ginans.

Huzur Vazir Dr.

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Allana while expressing his early initiation into the charms of ginans very vividly portrays his feelings as a child in his work on Ginan. In the later period of his life he is inspired by his grand children to once again take a dive into the depths of Ginans.

This has given birth to a memorable literary work which the posterity would always remember and cherish. It is particularly more praise-worthy as he undertook this work at this advanced age and of late with poor health.

History of Ismaili Pirs and Dais would be of particular interest and immense use for our younger generations who are unable to read the Ginans in their original languages. This undoubtedly would provide them an insight into the richness of thought and profoundness of knowledge that Ismaili Pirs enunciated and explained to the new members of the Fold. It is fervently hoped that once having read these Renderings our younger generation would endeavour to learn the languages of Ginans and then thoroughly taste the sweetness in originality.

Allana has so painstakingly collected and put in print. Ashiqueali H. Independent, civil society media featuring Ismaili Muslim community, inter and intra faith endeavors, achievements and humanitarian works. View all posts by ismailimail.

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Best Of Azam khan Burushaski Ginan Collection.

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Learn how your comment data is processed.During this time in the subcontinent, the written literary tradition was flourishing with well-known figures such as Narasimha Maeta 15th centuryMirabaiand Narhari 17th centuryKabirand Guru Nanak Composition of devotional and mystical poetry among Muslims, especially the Sufis, was also developing at this time. The number of verses in ginans varies from 4 to 10 in the shorter ones to over in the longer ones.

The themes of ginans are also varied. Several ginans are stories or parables that are meant to be interpreted mystically such as Kesri sinh swarup bhulayo The Lion Forgot his Lion-formwhich describes a lion who has forgotten its true identity on account of its upbringing among a flock of sheep. Many ginans are supplications venti for spiritual enlightenment and vision darshan, didar such as Hun re piasi tere darshan ki I Thirst for a Vision of Youwhich draws on the symbol of a fish writhing in agony outside its home in water.

The trees were considered sacred to Lord Krishna and therefore planted close to Hindu temples. Eji Shah na khat aayaa viraa jampudip maahe; kaa n y laaviyaa laaviyaa Chandan vir.

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Eji Shah na khat vaanchoyaa Pir Indra Imamdin,aaj maare hayade harakh na maany. Eji paankhadiyaa jo hove to Shah ne jai milu, suh karuh maro pindado na haath. O brother! If I had wings I would fly to meet my Lord, but what can I do? Kamaluddin Share this: Twitter Facebook.

Like this: Like Loading My body is not in my control.The state included a nexus of strategic fortresses throughout Persia and Syriawith each stronghold being surrounded by huge swathes of hostile territory, in particular, the Seljuk Empire.

The order of the Assassins was formed as a result of a religious and political movement of the minority Nizari Ismaili sect supported by the anti-Seljuk population. Being heavily outnumbered, they resisted adversaries by employing strategic strongholds and the use of unconventional tactics, such as assassination of important figures and psychological warfare.

Two centuries after its foundation, the state declined internally under Rukn al-Din Khurshahwho eventually dismantled and surrendered the Alamut Castle to the invading Mongols. Much of what is known about the Nizaris are based on hostile sources. Most Ismaili Shias outside North Africa, mostly in Persia and Syria, came to acknowledge Nizar ibn al-Mustansir 's claim to the Imamate as maintained by Hassan-i Sabbahand this point marks the fundamental split between Ismaili Shias. Within two generations, the Fatimid Empire would suffer several more splits and eventually implode.

Following his expulsion from Egypt over his support for Nizar, Hassan-i Sabbah found that his co-religionists, the Ismailis, were scattered throughout Persia, with a strong presence in the northern and eastern regions, particularly in DaylamKhurasan and Quhistan.

“Ginans of Ismaili Pirs”, by Huzur Vazir Dr G Allana

The Seljuk amirs independent rulers usually held full jurisdiction and control over the districts they administered. The castle had never before been captured by military means and thus Hassan planned meticulously. He remained at Andej disguised as a schoolteacher named Dehkhoda until he was certain that a number of his supporters had settled directly below the castle in the village of Gazorkhan or had gained employment at the fortress itself.

Careful not to attract the attention of the castle's Zaydi lord, Mahdi, Hassan began to attract prominent figures at Alamut to his mission. It has even been suggested that Mahdi's own deputy was a secret supporter of Hassan, waiting to demonstrate his loyalty on the day that Hassan would ultimately take the castle. Capturing of the Alamut Castle marks the founding of the Nizari Ismaili state. Under the leadership of Hassan-i Sabbah and the succeeding lords of Alamut, the strategy of covert capture was successfully replicated at strategic fortresses across Persia, Syria, and the Fertile Crescent.

The Nizari Ismaili created a state of unconnected fortresses, surrounded by huge swathes of hostile territory, and managed a unified power structure that proved more effective than either that in Fatimid Cairo, or Seljuk Bagdad, both of which suffered political instability, particularly during the transition between leaders. These periods of internal turmoil allowed the Ismaili state respite from attack, and even to have such sovereignty as to have minted their own coinage.

Imam and da'is were the elites, while the majority of the sect was consisted of the last three grades who were peasants and artisans.

After the death of the last Khwarezmaian ruler Jalal ad-Din Mingburnuthe destruction of the Nizari Ismaili state and the Abbasid Caliphate became the main Mongol objectives. Inthe Nizari Imam and the Abbasid caliph sent a joint diplomatic mission to the European kings Louis IX of France and Edward I of England to forge an alliance against the invading Mongols, but this was unsuccessful.

Numerous negotiations between the Nizari Imam and Hulagu Khan were futile. Apparently, the Nizari Imam sought to at least keep the main Nizari strongholds, while the Mongols demanded the full submission of the Nizaris.

In 19 Novemberthe Nizari Imam, who was in the Maymun-Dizhsurrendered the castle to the besieging Mongols under Hulagu Khan after a fierce conflict.

Alamut fell in December and Lambsar fell inwith Gerdkuh remaining unconquered. Gerdkuh castle finally fell inbecoming the last Nizari stronghold in Persia to be conquered.

Thus the centralized government of the Nizaris was disestablished, and Nizaris were either killed or abandoned their traditional strongholds. Many of them migrated to AfghanistanBadakhshanand Sindh. Little is known about the history of the Ismailis in this stage, until two centuries later, when they again began to grow as scattered communities under regional da'i s in Iran, Afghanistan, Badakhshan, Syria, and India.

The state had around fortresses overall. The most important one was Alamut Castlethe residence of the Lord. The largest castle was Lambasar Castlefeaturing a complex and highly efficient water storage system. The natural geographical features of the valley surrounding Alamut largely secured the castle's defence.

Positioned atop a narrow rock base approximately meters above ground level, the fortress could not be taken by direct military force. The valley's western entrance is a narrow one, shielded by cliffs over m high. Known as the Shirkuhthe gorge sits at the intersection of three rivers: the TaliqanShahrud and Alamut River.

For much of the year, the raging waters of the river made this entrance nearly inaccessible.Unless otherwise noted we may assume that all the persons in the photograph are missionaries. In all humility, this letter is a woefully inadequate attempt to express my reverence and gratitude through you, for all our Pirs from Pir Satgur Nur in the eleventh century, to Pir Shamsh, Pir Sadardin, and Pir Hassan Kabirdin, up to yourself, revered Pir Sabzali in the twentieth century.

We owe reverence and adulation to the Pirs for having attained this exalted spiritual status. For what can be greater for a Murid than being conferred the designation of Pir by the Imam of the time? I personally express gratitude to the early Pirs for having introduced the Shia Imami Ismaili faith to my forefathers.

I am what I am and where I am thanks to that single great decision one of my forefathers took several hundred years ago, when he embraced the Ismaili faith.

This is meant to be an expression of our eternal gratitude to our Pirs for having given us the great legacy of Ginans. We invoke their names and raise our hand to our forehead as a mark of reverence and submission each time their names are mentioned either as authors or as the inspiration for the Ginans. I say this because one of the more sublime and inspirational aspects of our religious practices for me has been our Ginan culture.

Perhaps it is to do with linguistic affinity. I pray in Arabic and I know enough Arabic to know what my prayers purport. Reciting Ginans in Jamatkhana differ from other public recitals. There is no musical accompaniment. Jamati participation depends on choice of Ginan. The Jamat joins in the refrain at the end of each verse. At the end of a recital, there is no way of judging audience reaction. Notwithstanding that, one feels instinctively when a recital has been good. I do believe that there are few moments more precious and fulfilling than listening to a Ginan well recited in the proper raga and dhab in a Jamatkhana.

Will it always remain thus, one wonders. Probably not, one fears. More and more of the second and third generation of Indo-Ismaili children are beginning to forget their mother tongues. Thus, direct access to our Ginans in their original forms is denied to them. And even more tellingly, they appear to be having difficulty in handling numerous Indian consonants; consonants which have always been beyond the capacity of European and African vocal chords.

They now learn Ginans from books with English phonetic spellings. And for meanings they need to refer to one of numerous books with Ginan translations.

The book contains Ginans translated into English, their history and accompanying notes. To the uninitiated they may well read like English poetry.

ismaili pirs

But the author makes it clear right from the beginning:.Merchant, every moment while she continues her recovery at the Royal Columbian Hospital in New Westminster, near Vancouver, from an open heart surgery some 5 weeks ago, I felt I should re-post her excellent piece on Varas Ismaili Gangji that she contributed…. That is, life is not merely as we see it. The allusion to batin hidden or esoteric is continual. Through verses, of….

Image: The Institute of Ismaili Studies. The foundation asl of faith is love for the Imam-e-Zaman….

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In this essay I propose to first present a brief scientific description of the Big Bang origin of…. A portrait of Naser-e Khosraw on a large rock in Badakhshan.

Please click on image to read the concluding part of his journey.

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Photo: Ali M. In the poem, if all goes well, the inevitability is for the butterfly or silk moth to emerge and do its butterfly thing, remembering its delicate wings can intricately avert the forces of evil with strength of flight and purpose.

Only by guidance, reflection and intention can this occur…. I am what I am and where I am thanks to that single great decision one of my…. He set out on his journey from Marw in the East in…. Muslims across the world have given sonic shape to spiritual words. From spoken declamation to melodic chant, devotional repertoires…. The Association is Co-sponsor of….

Skip to content. Merchant, every moment while she continues her recovery at the Royal Columbian Hospital in New Westminster, near Vancouver, from an open heart surgery some 5 weeks ago, I felt I should re-post her excellent piece on Varas Ismaili Gangji that she contributed… Read More.

Through verses, of… Read More.

ismaili pirs

The foundation asl of faith is love for the Imam-e-Zaman… Read More. In this essay I propose to first present a brief scientific description of the Big Bang origin of… Read More. But… Read More. Only by guidance, reflection and intention can this occur… Read More.

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I am what I am and where I am thanks to that single great decision one of my… Read More. He set out on his journey from Marw in the East in… Read More. From spoken declamation to melodic chant, devotional repertoires… Read More.

The Association is Co-sponsor of… Read More.

ismaili pirs

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