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On 29 September 1899 in Dar-es-Salaam, Imam Sultan Muhammad Shah said to the jamât when He was speaking about the origin of Adam:

To date, there have been two major bibliographies of secondary sources in Ismāʿīlī studies, namely Nagib Tajdin’s A Bibliography of Ismailism1 and Farhad Daftary’s Ismāʿīlī Literature: A Bibliography of Sources and Studies (hereafter referred to as Ismāʿīlī Literature).2 The present bibliography is an attempt to identify sources omitted by these two works within the limits specified below. The purpose of the bibliography, then, is to provide students, scholars, and specialists with organized access to the omissions, thereby supporting research, teaching, and learning

The word ahl means those who occupy with one the same tent, the family or inmates, relative, folk, kin, kinfolk, people, members, followers, etc. Under these meanings, the word ahl occurs 31 times in the Koran. According to another view, it is derived from ahala, meaning to demonstrate (the family).

The word kitab, comes from the root word kataba, meaning to write down. The word kitaba occurs in the Koran for the Divine Books revealed to various prophets.

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.

Drawing extensively on the testimony of the Persian historians of the seventh-eighth hijri centuries (corresponding to the thirteen-fourteenth centuries of the Christian era), this article sketches a detailed picture of several personalities involved in founding the nascent Ismaili state centred at Alamūt in the fifth/eleventh century. This background sets the stage for analyzing a new manuscript source documenting Ismaili history and thought of this period, Khwāja Qāsim Tushtarī’s Recognizing God

Un très bel article avec PHOTOS INÉDITES, dans lequel Prince Aly Khan incarne le véritable esprit de l’Islam, que ce soit en temps de guerre ou en temps ordinaire. Sa mort prématurée fut une perte inestimable pour les Ismailis et l’humanité.

Téléchargez la version PDF de l'article dans l'attachement ci-dessous.

During a recent stay in Cairo, I found in the Taimuriya library a manuscript copy of an interesting Ismaili work entitled Kitabu'l-idah wa'l-Bayan, by the Yemenite da'i Husain ibn 'Ali (*1)

4. THE PURE BRETHREN OF BASRA:
Isma'ili, Yezidi, Sufi.

IT IS an impossible task, presenting an entire history of schismatic Islamic
sects and Secret Societies in a short chapter. None of the sects which we shall
be surveying in this section fall under the category of Sabian, proper. However,
since there have been misunderstandings in the West as to the term Sabian, Sabaean,
etc., and to the connections between the Templars, Rosicrucians and Sufis, "Suphees",
"Sufees" "Sophees", "Sophis", etc., the Assassins,

Tensions between the regime and the army are a crucial component for the
understanding of Fatimid history and, as will be shown, they had a mostly
destabilizing impact on society and the economy. A host of factors shaped the
relationship between the regime, the army, and society. Among these factors, the
socio-military composition of the army was especially important.

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.