|
At-Tayyib Abu'l-Qasim
Abū'l-Qāsim al-Ṭayyib ibn al-Āmir () was, according to the Tayyibi sect of Isma'ilism, the twenty-first imam. The only son of Caliph al-Amir bi-Ahkam Allah, al-Tayyib was an infant when his father was murdered. Amidst the ensuing power struggle, al-Tayyib disappeared; modern historians suggest that he died or was secretly killed by one of the rival strongmen. By 1132, his uncle al-Hafiz declared himself as the caliph and imam in succession to al-Amir. This was not accepted by the Yemeni Isma'ilis, who upheld the rights of al-Tayyib. This marked the creation of two rival sects of Musta'li Isma'ilism, the Hafizi one, following al-Hafiz, and the Tayyibi one, following al-Tayyib. The Tayyibis hold that al-Tayyib was rescued from Cairo and brought to safety, but that he and all subsequent Tayyibi imams remained in concealment. The Tayyibi community has instead been led by a sequence of 'absolute missionaries' (). Life Al-Tayyib was the only son of the twentieth Fatimid imam- ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Tayyibi Isma'ilism
Tayyibi Isma'ilism () is the only surviving sect of the Musta'li Ismailism, Musta'li branch of Isma'ilism, the other being the extinct Hafizi Isma'ilism, Hafizi branch. Followers of Tayyibi Isma'ilism are found in various Bohra communities: Dawoodi Bohra, Dawoodi, Sulaymani, and Alavi Bohras, Alavi. The Tayyibi originally split from the Fatimid Caliphate-supporting Hafizi Isma'ilism, Hafizi branch by supporting the right of at-Tayyib Abu'l-Qasim to the Imamate in Ismaili doctrine, Imamate. History Upon the death of the twentieth Imam, al-Amir bi-Ahkam Allah (d. ), his new born child at-Tayyib Abu'l-Qasim (b. ) was appointed the twenty-first Imam. As he was not in a position to run the Dawah, the Queen Arwa al-Sulayhi, his Hujjah or proof, established the office of the Da'i al-Mutlaq, who acted on his behalf. The Da'i al-Mutlaq had now been given absolute authority and made independent from political activity. Da'i al-Mutlaq Dhu'ayb ibn Musa Da'i al-Mutlaq Dhu'ayb ibn Musa, Zoe ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Idris Imad Al-Din
Idris Imad al-Din ibn al-Hasan al-Qurashi (; 1392 – 10 June 1468) was the 19th of Tayyibi Isma'ilis from 1428 to 1468. A major religious and political leader in 15th-century Yemen, as well as a notable theologian, Idris was also an important medieval Isma'ili historian whose work is fundamental for the history of the Fatimid Caliphate and the Isma'ili communities in Yemen. Life Born in 1392 at Shibam in northern Yemen, Idris was descended from the Banu al-Walid al-Anf family, of the Quraysh tribe. The family had provided the Tayyibi Isma'ili head missionaries () in Yemen reaching back to the early 13th century. The full title of these missionaries, () signified their position as the ''de facto'' leaders of the Tayyibi community in their capacity as vicegerents of the hidden imam. This authority extended over not only Yemen, but the Tayyibi community in India as well. Idris' grandfather Abdallah Fakhr al-Din was the sixteenth , followed by his father al-Hasan Badr al-Din I, ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Da'i Al-Mutlaq
(; pl. , ) is the most senior spiritual rank and office in Tayyibi Isma'ilism. The Da'i al-Mutlaq has headed the Tayyibi community since the occultation (Islam), seclusion of the 21st Tayyibi Imamate in Ismaili doctrine, Imam, at-Tayyib Abu'l-Qasim, traditionally placed in 528 Anno Hegirae, AH/1134 AD. According to Tayyibi Isma'ili tradition, in the Imam's absence, the Da'i al-Mutlaq is the faith's highest authority; i.e., the Da'i al-Mutlaq holds the same authority as the Imam. Before the seclusion of al-Tayyib, the Da'i al-Mutlaq operated under the direct orders of the Imam and his trusted associates in regions where Isma'ili faithful were present, either living openly propounding their faith, or secretly due to fear of persecution. In Yemen, after the 21st Tayyibi Imam went into seclusion, the Da'i was given the authority of Itlaaq (إطلاق), or free conduct, and absolute religious and social authority, under the governing principles of the Tayyibi Isma'ili faith. His com ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
List Of Isma'ili Imams
This is a list of the Imamate in Ismaili doctrine, Imams as recognized by the different sub-sects of the Isma'ilism, Ismai'li sect of Shia Islam. Imams are considered members of the ''Ahl al-Bayt, Bayt'' (Household) of Muhammad through his daughter Fatima. Early Imams All Isma'ili sects share the first four Imams with the Zaydism, Zaydi Shia, and the first six Imams with the Twelver Shi'ism, Twelver Shia. The Nizari Isma'ilism, Nizari and Musta'li Ismailism, Musta'li are collectively also known as Fatimid Isma'ili, in contrast to the Sevener, Sevener Isma'ili. After Ali ibn Husayn Zayn al-Abidin, the Zaydis consider Zayd ibn Ali to be their next Imam rather than his older brother Muhammad al-Baqir who is considered the next Imam by the Isma'ili and Twelvers. After Ja'far al-Sadiq, the Twelvers consider Musa al-Kazim, Musa ibn Ja'far to be their next Imam, whereas Fatimid Isma'ilis consider his older brother Isma'il ibn Ja'far to be their next Imam, followed next by his son Mu ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Occultation (Islam)
Occultation (, ') in Shia Islam refers to the Islamic eschatology, eschatological belief that the Mahdi, a descendant of the Islamic prophet Muhammad, has already been born and he was subsequently concealed, but he will reemerge and he will establish justice and peace on earth at the end of time. The signs of his (re)appearance are largely common in Shia and Sunni, Sunni, (although Sunni do not believe the Mahdi has already been born and is in occultation), and the belief in the eschatological Mahdi remains popular among all Muslims, possibly owing to numerous traditions to this effect in canonical Sunni and Shia sources. However, the Islamic schools and branches#Shīʿa Islam, branches of Shia Islam that believe in it differ with regard to the identity of the Mahdi. The #Twelver_Shia, mainstream Shia identifies him as Muhammad al-Mahdi, the twelfth imam, who is believed to be responsible for the affairs of men and, in particular, their inward spiritual guidance during the occult ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Muhammad Al-Mahdi
Muhammad al-Mahdi () is believed by the Twelver Shia to be the last of the Twelve Imams and the eschatological Mahdi, who will emerge in the end of time to establish peace and justice and redeem Islam. Hasan al-Askari, the eleventh Imam, died in 260 AH (873–874), possibly poisoned by the Abbasids. Immediately after his death, his main representative, Uthman ibn Sa'id al-Asadi, claimed that the eleventh Imam had an infant son named Muhammad, who was kept hidden from the public out of fear of Abbasid persecution. Uthman also claimed to represent Muhammad, who had entered a state of occultation. Other local representatives of al-Askari largely supported these assertions, while the Shia community fragmented into several sects over al-Askari's succession. All these sects, however, are said to have disappeared after a few decades except the Twelvers, who accept the son of al-Askari as the twelfth and final Imam in occultation. Uthman was followed by three more agents, col ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Satr (Isma'ilism)
Satr () is a term used by the Isma'ili Shi'a for various periods in their history where the true imam was hidden () and represented through agents. These periods of concealment () might end with the renewed public manifestation of the imam, or continue until the present day. Entering into concealment did not mean that the line of imams stopped with the hidden imam; the Isma'ili concept is thus different from the concept of occultation () as conceived by the Twelver Shi'a. History Pre-Fatimid Isma'ilism The first period of concealment () for the Isma'ilis began in 765, with the death of the imam Ja'far al-Sadiq, and lasted until the proclamation of the Fatimid Caliphate in 909, when Abdallah al-Mahdi Billah came forth as imam and caliph. In the meantime, the Isma'ili imam was hidden (), and his return was expected by the Isma'ili faithful as the ('the Rightly Guided One') or ('He Who Arises'), a messiah-like figure that would usher in the end times. For the early Isma'ilis, th ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Hafizi Isma'ilism
Hafizi Isma'ilism (), also known as Majidi Isma'ilism (), was a branch of Musta'li Ismailism, Musta'li Isma'ilism that emerged as a result of a split in 1132. The Hafizis accepted the Fatimid Caliphate, Fatimid caliph al-Hafiz, Abd al-Majid al-Hafiz li-Din Allah () and his successors as Imamate in Ismaili doctrine, imams, while the rival Tayyibi Isma'ilism, Tayyibi branch rejected them as usurpers, favouring the succession of the imamate along the line of al-Hafiz's nephew, Abu'l-Qasim al-Tayyib, al-Tayyib. The Hafizi sect lost state backing and gradually disappeared after the abolition of the Fatimid Caliphate in 1171 and the conquest of the Fatimid-aligned dynasties of Yemen by the Ayyubid dynasty shortly after. The last remnants of the Hafizi branch are attested in the 14th century in Egypt and Syria, but had died out by the 15th century. Origin: the Hafizi–Tayyibi schism The Hafizi branch of Isma'ilism has its origin in the assassination of the tenth Fatimid Caliph, Fatimid ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Zurayids
The Zurayid Dynasty (بنو زريع, Banū Zuraiʿ), were a Yamite Hamdani dynasty based in Yemen in the time between 1083 and 1174. The centre of its power was Aden. The Zurayids suffered the same fate as the Hamdanid sultans, the Sulaymanids and the Mahdids, since their lands were taken over by the Ayyubids, and they themselves were liquidated. They were a Shia Ismaili dynasty that followed the Fatimid Caliphs based in Egypt. They were also Hafizi Ismaili as opposed to the Taiyabi Ismaili. The Sulayhid connection The Zurayid dynasty had a strong affiliation with Sulayhids, starting with Ismaili Hamdani common origin, vassalage & eventually intermarriage with the last Sulyahid Queen. Ismaili Hamdani common origin Both the Sulayhid & Zurayid dynasties were founded by Ismaili Hamdani religious dais, who preached Ismailism with the support of the Fatimid Caliphate (at that time encompassing North Africa, Sicily & parts of the Levant), they were also tribally affiliated ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Hamdanids (Yemen)
The Hamdanids () was a series of three clans descended from the Arab Banū Hamdān tribe, who ruled in northern Yemen between 1099 and 1174. They were expelled from power when the Ayyubids conquered Yemen in 1174. They were a Shia Ismaili dynasty that followed the Fatimid Caliphs based in Egypt. They were also Hafizi Ismaili as opposed to the Taiyabi Ismaili. History Taking power in San'a All the three lines (and definitely the third one) appear to have been descended from the Hamdan tribe, just like the Ismaili Sulayhid dynasty who ruled Yemen and were adherents of the Egyptian Fatimid caliphs. The Sulayhid capital was moved from San'a to Jibla in 1088, and a Hamdan tribesman called Imran bin al-Fadl was appointed governor of the city together with the king's uncle As'ad bin Shihab. When the Sulayhid ''da'i'' or leader Saba' bin Ahmad died in 1098, control over San'a passed to the powerful tribal leader Hatim bin al-Ghashim al-Mughallasi who took the title sultan. Hatim e ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Levant
The Levant ( ) is the subregion that borders the Eastern Mediterranean, Eastern Mediterranean sea to the west, and forms the core of West Asia and the political term, Middle East, ''Middle East''. In its narrowest sense, which is in use today in archaeology and other cultural contexts, it is equivalent to Cyprus and a stretch of land bordering the Mediterranean Sea in Western AsiaGasiorowski, Mark (2016). ''The Government and Politics of the Middle East and North Africa''. p. 5: "... today the term ''Levantine'' can describe shared cultural products, such as Levantine cuisine or Levantine archaeology". .Steiner & Killebrew, p9: "The general limits ..., as defined here, begin at the Plain of 'Amuq in the north and extend south until the Wâdī al-Arish, along the northern coast of Sinai. ... The western coastline and the eastern deserts set the boundaries for the Levant ... The Euphrates and the area around Jebel el-Bishrī mark the eastern boundary of the northern Levant, as d ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
Heinz Halm
Heinz Halm (born 21 February 1942 in Andernach, Rhine Province) is a German scholar of Islamic Studies, with a particular expertise on early Shia Islam, Shia history, the Isma'ilism, Ismailites and other Shia sects. Life Born and raised in Andernach, Halm studied Islamic and Semitic studies, and medieval and modern history at the University of Bonn, where he was a scholar of Annemarie Schimmel. Following his Ph.D. and a traineeship in journalism at Hessischer Rundfunk, he joined the scholarly project of the (''Tuebingen Atlas of the Near & Middle East''), a bilingual (German/English) collection of geographical and historical maps. In 1980, he was appointed Professor for Islamic Studies at the University of Tübingen. Work Halm's book ''The Shiites'' was reviewed in the ''International Journal of Middle East Studies'' by Said Amir Arjomand who remarked that "Halm’s historical perspective is a welcome corrective to the ahistorical shallowness of the vast majority of the accounts ... [...More Info...] [...Related Items...] OR: [Wikipedia] [Google] [Baidu] |
