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The Nizaris (Arabic: النزاريون‎ al-Nizāriyyūn) are the largest branch of the Ismaili
Ismaili
Shi'i
Shi'i
Muslims, the second-largest branch of Shia Islam
Shia Islam
(the largest being the Twelver).[1] Nizari
Nizari
teachings emphasize human reasoning (ijtihad, the individual use of one's reason when using both the Quran
Quran
and Hadith
Hadith
as resources), pluralism (the acceptance of racial, ethnic, cultural and intra-religious differences) and social justice. Aga Khans are their religious imams and leaders.

Contents

1 History

1.1 Shia schisms, the Fatimid
Fatimid
dynasty and, Nizari 1.2 Origin of the Fidai

2 God 3 Quran 4 Succession 5 Split 6 Teachings

6.1 Pillars of Islam 6.2 Theology

7 The Contemporary Nizari
Nizari
Ismā'īlī

7.1 Silver Jubilee 7.2 Golden Jubilee 7.3 Diamond Jubilee

8 Community

8.1 World Constitution 8.2 Places of Worship 8.3 Symbols

9 Practices

9.1 Marriage 9.2 Offerings 9.3 Calendar

10 International Development

10.1 Agencies of the AKDN

11 See also 12 References 13 External links

History[edit] Main articles: Nizārī Ismā'īlī state
Nizārī Ismā'īlī state
and History of the Shī‘a Imāmī Ismā'īlī Ṭarīqah Nizari
Nizari
Isma'ili
Isma'ili
history is often traced through the unbroken hereditary chain of Guardianship or (waliya), beginning with as Shia believe Ali
Ali
Ibn Abi Talib being declared his successor as Imam by Muhammad
Muhammad
during his final pilgrimage to Mecca, a journey referred to as The Farewell Pilgrimage, and continuing in an unbroken chain to the current Imam His Highness Shah Karim Al-Husayni, the Aga Khan
Aga Khan
IV. Shia schisms, the Fatimid
Fatimid
dynasty and, Nizari[edit]

Nizari
Nizari
and Fatimid
Fatimid
Dynasty

From quite early on in his reign, the Fatimid
Fatimid
Caliph-Imam al-Mustansir Billah had publicly nominated his elder son Nizar as his heir to be the next Fatimid
Fatimid
Caliph-Imam after him. This was common knowledge in Fatimid
Fatimid
Egypt at the time. Dai Hassan-i Sabbah, who had studied and accepted Ismailism
Ismailism
in Fatimid
Fatimid
Egypt, had been made aware of this fact personally by al-Mustansir. After al-Mustansir died in 1094, Al-Afdal Shahanshah, the all-powerful Armenian Vizier and "Commander of the Armies", wanted to assert, like his father before him, his own dictatorial position over the Fatimid
Fatimid
State. Al-Afdal engineered a palace coup on behalf of the much younger and dependent al-Musta'li who was his brother-in-law by placing him the very next day on the Fatimid
Fatimid
throne. Al-Afdal claimed that Al-Mustansir had made a deathbed decree in favour of Mustaali
Mustaali
and thus got the Ismaili
Ismaili
leaders of the Fatimid
Fatimid
Court and Fatimid
Fatimid
Dawa in Cairo, the capital city of the Fatimids, to endorse Mustaali
Mustaali
– which they did realizing that the army was dictating the palace coup.[2]:p:106–107 In early 1095, Nizar fled to Alexandria
Alexandria
where he received the people's support and where he was accepted as the next Fatimid
Fatimid
Caliph-Imam after al-Mustansir. There were even gold dinars minted in Alexandria in Nizar's name. (One such coin found in 1994 is now in the collection of the Aga Khan
Aga Khan
Museum.) In late 1095, al-Afdal defeated Nizar's Alexandrian army and took Nizar as a prisoner to Cairo
Cairo
where he had Nizar executed.[2]:p:107 After Nizar's execution, the Nizari
Nizari
Ismailis and the Mustaali
Mustaali
Ismailis parted ways in a bitterly irreconcilable manner. The schism finally broke the remnants of the Fatimid
Fatimid
Empire and the now divided Ismailis separated into the Mustaali
Mustaali
following (in the regions of Egypt, Yemen, and western India) and those pledging allegiance to Nizar's son Al-Hādī ibn Nizār (in the regions of Iran and Syria). The later Ismaili
Ismaili
following came to be known as Nizari
Nizari
Ismailism.[2]:p:106–107 Imam Hadi being very young at the time was smuggled out of Alexandria and taken to the Nizari
Nizari
stronghold of Alamut
Alamut
Fort in the Elburz Mountains of northern Iran south of the Caspian Sea
Caspian Sea
and under the regency of Dai Hasan bin Sabbah. There is the offshoot of the Muhammad-Shahi Nizari
Nizari
Ismailis who follow the elder son of Shamsu-d-Dīn Muḥammad, the 28th Qasim-Shahi Imam, named ‘Alā’ ad-Dīn Mumin Shāh (26th Imam of the Muhammad-Shahi Nizari
Nizari
Ismailis). They follow this line of Imams until the disappearance of the 40th Imam Amir Muhammad al-Baqir
Muhammad al-Baqir
in 1796. There are followers of this line of Nizari
Nizari
Imams in Syria
Syria
today, locally called the Jafariyah. See list of Ismaili
Ismaili
Imams for further details. Origin of the Fidai[edit] The followers of the young Imam Hadi who joined the military were trained as the Fidai. The Fidai's bravery and self-sacrificing spirituality was due to their belief that the Nizari
Nizari
Imam-ul-waqt ("Imam of the time") had the Noor (light) of God
God
within him. As such it became a religious duty for the Fidai
Fidai
to obey every dictate of their Imam-ul-waqt and to protect him and their community of believers without compromise even to the extent of dying for their cause. Under Hassan-i Sabbah
Hassan-i Sabbah
in Iran, and Rashid ad-Din Sinan
Rashid ad-Din Sinan
in Syria, the Nizari
Nizari
Fidai
Fidai
targeted the most powerful enemy leaders faced by these new Nizari
Nizari
Ismaili
Ismaili
Communities arisen out of the Fatimid
Fatimid
succession split in Egypt; and which communities lived in the Elburz Mountains
Elburz Mountains
of northern Iran and in the mountains of the Levantine coast, the Jabal Bahra, overlooking the eastern Mediterranean Sea. The Fidai
Fidai
were feared as the Assassins, but in fact did not assassinate for payment. Although they were trained in the art of spying and combat, they also practiced their Islamic mysticism at the highest level. This religious ardor turned them into formidable foes which reached an incredible level as told in the anecdote of Count Henry of Champagne. Returning from Armenia, Henry spoke with Grand Master Rashid ad-Din Sinan
Rashid ad-Din Sinan
(known to the West as "The Old Man of the Mountain") at one of his castles, al-Kahf, in Syria. Henry pointed out that since his army was bigger by far than Sinan's, Sinan should pay him an annual tribute. Sinan refused, asserting that his army was far stronger in spirit and unquestioning obedience if not in numbers. He invited Henry to witness this obedience and sacrificial spirit of his Fidai. Sinan signalled to a Fidai
Fidai
standing on the parapet of a high wall of his castle, to jump. The Fidai
Fidai
called out " God
God
is Great" and unhesitatingly took a headlong death dive into the rocks far below. The bewildered Henry asked Sinan the cause for the suicidal jump. Sinan pointed once again to the Fidai
Fidai
who had taken the place of the now dead Fidai. Again Sinan gave a signal to the Fidai
Fidai
to jump and the second Fidai
Fidai
also called out " God
God
is Great" and jumped to his death. Henry was visibly shaken by the experience of witnessing the two Fidais' total disregard for their own lives. He accepted Sinan's terms of peace on a non-tribute paying basis. The Nizaris thus averted debilitating wars against them because of their Fidais' feats of self-sacrifice and assassinations of powerful enemy leaders to demonstrate the will and commitment of the community to live free from being a vassal to any Levantine power.[3]:p:25 The Fidai
Fidai
were trained to be some of the most feared assassins in the then known world.[2]:p:120–158[4] Sinan ordered assassinations ranging from politicians to generals such as the great Kurdish general and founder of the Ayyubid dynasty, Saladin. A sleeping Saladin
Saladin
had a note delivered to him by a Fidai
Fidai
planted in his trusted entourage. The note from Sinan was pinned to his pillow by a dagger and informed Saladin
Saladin
that he had been spared this once; and therefore to give up his anti- Nizari
Nizari
militancy. A shaken Saladin
Saladin
quickly made a truce with Sinan.[2]:p:144 This paid off handsomely for the Muslim cause against the Christian Crusaders
Crusaders
of the Third Crusade
Third Crusade
which included Richard the Lion Heart of England. Saladin
Saladin
having by now established an extremely friendly relationship with Sinan, the Nizari
Nizari
Fidai
Fidai
themselves joined Saladin's forces to defeat the Crusaders
Crusaders
in the last great battle between the two forces. Later on in history when "the Nizaris faced renewed Frankish hostilities, they received timely assistance from the Ayyubids."[2]:p:146 Because of the Fidais' apparent lack of fear of personal injury or even death could not be understood by the Crusaders, they created and propagated the fictional black legends of the so-called Assassins. According to Daftary, these were "fictions ... meant to provide satisfactory explanations for behavior that would otherwise seem strange to the medieval Western mind."[2]:p:14 These black legends were then further popularized in the Western world
Western world
by Marco Polo, the Venetian storyteller who had, in fact, never investigated Sinan in direct contradiction to his claim. Polo asserted that Sinan fed hashish to his drugged followers, the so-called Hashishins (Assassins), so as to fortify them with the type of courage based in hashish to commit the assassinations of the most intrepid kind.[2]:p:14 This tale of the "Old Man of the Mountain" was assembled by Marco Polo and accepted by Joseph von Hammer-Purgstall, a 19th-century Austrian orientalist responsible for much of the spread of this legend. Up until the 1930s, Hammer-Purgstall's retelling of Marco Polo's fiction served as the standard description of the Nizari
Nizari
Ismailis across Europe. "The Russian orientalist Vladimir Alexeyevich Ivanov ... gained access also to Nizari
Nizari
literature preserved in Central Asia, Persia, Afghanistan and elsewhere ... compiled the first detailed catalogue of ( Nizari
Nizari
and Fatimid) Ismaili
Ismaili
works, citing some 700 separate titles attesting to the hitherto unknown richness and diversity of ( Nizari
Nizari
and Fatimid) Ismaili
Ismaili
literature and literary traditions.”[2]:p:17 God[edit] Main article: God
God
in Islam Nizari
Nizari
Ismaili
Ismaili
theology is the pre-eminent negative or apophatic theology of Islam
Islam
because it affirms the absolute Oneness of God (tawhid) through negating all names, descriptions, conceptions and limitations from God. The Ismaili
Ismaili
theology of tawhid goes back to the teachings of the early Shi‘a Imams, especially Imam ‘ Ali
Ali
ibn Abi Talib (d. 661), Imam Muhammad al-Baqir
Muhammad al-Baqir
(d. 743), and Imam Ja‘far al-Sadiq (d. 765). Additionally, a number of eminent Ismaili
Ismaili
Muslim philosophers – Abu Ya‘qub al-Sjistani (d. 971), Ja‘far ibn Mansur al-Yaman (d. 960), Hamid al-Din al-Kirmani (d. 1021), al-Mu’ayyad al-Din Shirazi (d. 1077), Nasir-i Khusraw (d. 1088), ‘Abd al-Karim al-Shahrastani (d. 1153), Nasir al-Din al-Tusi (d. 1273) – consolidated and refined the Ismaili
Ismaili
theology of tawhid using the strongest philosophical arguments of their time. Even in the present age, Imam Shah Karim al-Husayni Aga Khan
Aga Khan
IV, the present and 49th hereditary Imam of the Shi‘a Ismaili
Ismaili
Muslims, continues to stress the absolute and utter transcendence of God. At the 1975 All-Ismailia Paris Conference, the Ismaili
Ismaili
Imam endorsed and approved the following resolution concerning the contemporary Ismaili
Ismaili
position on the concept of God: The absolute transcendence of God
God
to be emphasized, and the Ismaili belief in God
God
to be expounded in association with the general stress on the transcendence of God
God
in the Qur’an, as exemplified particularly in the Surat al-Ikhlas.[5] The Ismaili
Ismaili
Concept of Tawhid
Tawhid
(the oneness of God) can be summarized as follows:[6]

God
God
is beyond all names and attributes (including every name and attribute mentioned in the Qur’an like the Powerful, the Living, the First, the Last, etc.); all the so-called Divine Names and Attributes are created; God
God
is beyond matter, energy, space, time and change; God
God
is beyond all human conceptions in the imagination and intellect; God
God
is beyond both positive and negative qualities, i.e. He is not knowing and not not knowing; He is not powerful and not not powerful; God
God
is beyond all philosophical and metaphysical categories: spiritual/material, cause/effect, eternal/temporal, substance/accident, essence/attributes, and existence/essence: God
God
is above existence and non-existence; When God
God
is associated with a name or attribute in scripture, ritual or everyday speech, e.g. “ God
God
is knowing”, the real meaning of this statement is that God
God
is the source and originator of that power or quality, i.e. God
God
is the originator of all knowledge but He Himself is beyond actually possessing knowledge as an attribute; God’s Creative Act is called His Word or Command; this Command is a single, eternal, and continuous act which continually gives existence to and sustains all created or conditioned realities in every moment of their existence.

The full recognition of tawhid, in a mode beyond human rational discourse, is a spiritual and mystical realization in the human soul and intellect called ma‘rifah. In the Ismaili
Ismaili
tariqah of Islam, the ma‘rifah of the tawhid of God
God
is attained through the Imam of the Time. The perfect soul of the Imam of the Time always experiences the fullness of the ma‘rifah of God
God
and his murids reach that recognition through the recognition (ma‘rifah) of the Imam.[7] This is the essential role of the Imam of the time and embodied in the Ismaili
Ismaili
Muslim daily prayer called Du‘a’. The Imam Sultan Muhammad Shah also alluded to this when he said that the “real miracle of Hazrat Ali
Ali
is that he brought people to the Truth.” Quran[edit] Main articles: Quran
Quran
and Esoteric
Esoteric
interpretation of the Quran See also: Quranic hermeneutics and Exegesis

A water colour ink and gold page from a Persian Quran, 14th century

Nizaris, like all Muslims, consider the Quran
Quran
to be the word of God, it being the central religious text of Islam.[8] Nizaris employ tafsir, the science of Quranic commentary for its zahir (outer, exoteric) understanding and tawil (esoteric exegesis) for its batin (inner, esoteric) understanding. Tawil stems from the Quranic root word "to return" i.e. "going back to" the original meaning of the Quran. While acknowledging the importance of both, the zahir and the batin in religion, the batin informs on how the zahir is to be practiced. More importantly, the batin guides the believer on a spiritual journey of discovery of the intangible truth (haqiqq) that engages both, the intellect (aql) and the spirit (ruh) with the ultimate destination being that of gnostic enlightenment (marifa or fana-fillah). The word Quran
Quran
means "recitation". When Muslims speak in the abstract about "the Quran", they usually mean the scripture as recited rather than the printed work or any translation of it. For the Nizari Ismaili, the Tawil and Tafsir
Tafsir
of the Quran
Quran
is embodied most perfectly in the being of the Imam-i-Zaman (the Imam of the Time) due to his divinity as "the Imam from God
God
Himself" as expressed in the third part of their Shahada. Succession[edit] Main article: Hadith
Hadith
of the pond of Khumm See also: Wikisource:The Last Sermon of Muhammad As with all shiite sects, the succession of leadership following the death of the prophet Muhammed is of major importance to Nizaris. Nizaris believe that at al-Ghadir Khumm, by God’s direct command, Mohammad designated his cousin and son-in-law Ali
Ali
- husband of his daughter Fatimah
Fatimah
- as his successor. As such, Ali
Ali
became both the spiritual successor and the first Imam in the continuing line of hereditary Imams which lead up to the present 49th imam Prince Shah Karim Al Hussaini. The Nizari
Nizari
Ismaili
Ismaili
tradition is unique in that it is the only tradition that bears witness to the continuity of the hereditary divine authority vested in the Imamim-Mubeen. In all the Sunni traditions, the Imamim-Mubeen is interpreted as the Quran
Quran
itself; and in all the Shia traditions except the Shia Nizari
Nizari
tradition it is interpreted as the last Imam of a dynasty who went into occultation. However, in Nizari
Nizari
Ismailism, it is interpreted as a living human Imam who is never in occultation and who will never ever be absent from this world but will always be perpetually present and physically alive, and who is designated as the inheritor of the Imamat from father to son. This tradition has continued for almost 1400 years from Ali
Ali
to the present Imam-of-the-Time, Prince Karim al-Hussaini Aga Khan, the 49th hereditary Nizari
Nizari
Imam and direct descendant of Mohammad through Ali
Ali
and Fatima az-Zahra. Split[edit] The Ismailis and the Twelvers split over the succession to Imam Ja'far al-Sadiq. Ismailis contend that Jafar had designated his son Isma'il ibn Jafar as his heir and the next Imam in the hereditary line and thus the Isma'ilis follow the Imamat of Isma'il and his progeny. Although Imam Ismail predeceased his father, he (Isma'il ibn Jafar) supposedly had in his own right designated his son Muhammad
Muhammad
ibn Ismail as the next hereditary Imam who was to follow after him. In direct opposition to this belief, the Twelvers believe that Imam Ismail's younger brother Musa al Kadhim was from the beginning the rightful successor to Imam Jafar and that his brother Ismail was never a contender. The Nizari
Nizari
Ismailis have split with others across time, initially with the Qarmatians, the Druze, the Musta'ali Ismailis, the Muhammad
Muhammad
Shahi Nizari
Nizari
Ismailis and the Satpanthis. The Muhammad
Muhammad
Shahi Nizari
Nizari
Ismailis and Satpanthis split off from within the Nizari
Nizari
branch of Ismailism
Ismailism
in the 14th and 15th centuries following their own Imams and Sayed leaderships respectively. The Nizari
Nizari
Ismailis have always maintained that the Imamah (also known as 'Imamat') can only be inherited from the current Imam to a direct descendant in a father-to-son (or grandson) hereditary lineage starting with Imam Ali
Ali
and then to Imam Hussain and so on until their present and living 49th Imam, Prince Karim al-Husayni Aga Khan
Aga Khan
IV. The Nizaris regard Hassan bin (son of) Ali
Ali
as a Trustee Imam (imam al-mustawda) as opposed to a Hereditary Imam (imam al-mustaqarr). This fact is clearly demonstrated in the recitation of the Nizari Ismailis’ daily prayers three times a day in which although Hassan bin Ali
Ali
is revered as part of the Prophet's personal family (Ahl al-Bayt), his name is not included in the hereditary lineage[9][10] from their first Imam, Imam Ali, to their 49th[11] Imam Prince Karim al Hussaini. If Hassan bin Ali's name were to be included as one of the Ismaili
Ismaili
Imams in their prayer recitation then the present Imam Prince Karim of the Nizari
Nizari
Ismailis would have to be the 50th Imam and not the 49th Imam - the way he has identified himself and is known to the world. Teachings[edit]

Part of a series on Islam Aqidah

Five Pillars of Islam

Shahada Salah Sawm Zakat Hajj

Sunni Six articles of belief

God Prophets Holy books Angels The Last Judgement Predestination

Sunni
Sunni
theological traditions

Ilm al-Kalam

Ash'ari1 Maturidi

Sunni
Sunni
Murji'ah Traditionalist2

Shi'a Twelver3

Principles

Tawhid Adalah Prophecy Imamah Qiyamah

Practices

Salah Sawm Zakat Hajj Khums Jihad Commanding what is just Forbidding what is evil Tawalla Tabarra

Seven pillars of Ismailism4

Walayah Tawhid Salah Zakat Sawm Hajj Jihad

Other Shia concepts of Aqidah

Imamate Batin Sixth Pillar of Islam

Other schools of theology

Khawarij5 Ibadi6 Murji'ah

Qadariyah Muʿtazila7 Sufism8

Including: 1Jahmi; 2Karramiyya; 3 Alawites
Alawites
& Qizilbash 4Sevener-Qarmatians, Assassins
Assassins
& Druzes 5Ajardi, Azariqa, Bayhasiyya, Najdat
Najdat
& Sūfrī 6Nūkkārī; 7 Bahshamiyya
Bahshamiyya
& Ikhshîdiyya 8Alevism, Bektashi Order
Bektashi Order
& Qalandariyya Islam
Islam
portal

v t e

Pillars of Islam[edit] Main article: Seven pillars of Ismailism Isma'ilism
Isma'ilism
holds that there are seven pillars in Islam, each of which possess both an exoteric outer (Zahir) expression, and an esoteric inner (Batin) expression. The Foundation: The Shahādah or profession of faith is not considered a Pillar as it is in other schools of Islam. Rather as the foundation upon which the Seven Pillars rest. The recitation of the shahādatayn (La ilaha illa Allah wa Muhammadun rasulu l-Lah) “There is no god but God
God
and Muhammad
Muhammad
is the messenger of God” confirms one as a Muslim. The Shia and Nizari
Nizari
add wa 'Aliyun wali llah (علي ولي الله) "'Alī is the guardian [appointed] of God" at the end of the shahādatayn, a confirmation one is a Mu'min "believer" under the guardianship (walayya) of the Imam and the esoteric inner path (tariqah). The Seven Pillars consist of:

Walayah
Walayah
Guardianship (Arabic: ولاية‎); cultivating a pure loving, affection, attachment and intimacy to God, manifested in the Prophets and the Imams by continually offering loyalty, allegiance, devotion and obedience to God, and those who manifest divine guardianship: the Prophets and Imams. For the Nizari, God
God
is the true desire of every soul. Taharah Purity (Arabic: طهارة‎); physical cleanliness, keeping a hygienic home, and personal presence, but also a purity of the heart and the soul. Salat
Salat
Prayer (Arabic: صلاة‎) Nizari
Nizari
Isma'ili
Isma'ili
as Imami Shia practice the Salaah according to the Ja'farī madhhab, which is performed to mark important festivals. Nizari
Nizari
more generally perform a ritual du'a three times a day. The Nizari, like the Sufi, practice dhikr "remembrance" of God, the Prophets and the Imams, which can take the form of a melodic communal chant or can be performed in silence. Zakah
Zakah
Charity (Arabic: زكاة‎); Volunteering, and sharing of one's own knowledge or skills, as well as tithing. Nizari
Nizari
are encouraged to actively volunteer in the running of community spaces, and offering their specialized knowledge to the wider community, legal, medical, or more vocational expertise. Zakah
Zakah
also refers to tithing, Islamic tradition holds that Muhammad
Muhammad
was designated to collect zakāt from believers, it is now the duty to pay the Imām or his representative; to be redistributed in local, and international development. Sawm
Sawm
Fasting (Arabic: صوم‎); Fasting during the month of Ramadan and to mark the new moon is believed to be beneficial for those who are overwrought with the base ego; desire, rage, and the self. Isma'ili
Isma'ili
who are following the tariqah (path) seek to transcend the base ego so as to attain an inner being that is in harmony, they absorb food as nourishment for a healthy, peaceful, body and mind; as the more important fast is that of mind and heart, where one abstains from unworthy concerns and worldly thoughts, and can be broken by succumbing to the base ego, and its insatiable desires. Hajj
Hajj
Pilgrimage (Arabic: حج‎); The pilgrimage to Mecca
Mecca
at least once in an individual's life. For the Nizari, there is also a fuller discovery to be made regarding life. The Imams spirit, both a spiritual and physical glimpse (Deedar) aid them in transforming themselves into spiritual beings they cease to be ordinary people existing within the exoteric reality, but journey to and discover an inner reality of life.[12] Jihad
Jihad
Struggle (Arabic: جهاد‎); is a struggle against deeply personal and social vices, such as wrath, intolerance, envy, and that which removes one from the ease of the divine presence. The struggle may also take the form of a physical war against those that harm the peace, either militarily or through subterfuge, with the aim of restoring or creating a just society. Isma'ili
Isma'ili
are instructed to avoid provocation, and use of force only as a final resort, and only in self-defense.[citation needed]

Theology[edit] Main article: Imamah ( Nizari
Nizari
Ismaili
Ismaili
doctrine) Various rival approaches to the challenge that Greek rationalism posed to revelation permeated early Islamic society; the Ashʿari considered Kalam
Kalam
contradictory to Islam
Islam
and philosophy (falsafa) as inherently antagonistic to faith, asserting the absolute supremacy of revelation, and the abandonment of reason in the spiritual space, and secular space (both of which are interconnected within orthodox Islam). The Mu'tazili
Mu'tazili
took a less absolutist approach asserting the supremacy traditionalism, yet allowing for a limited role of reason (Kalam). Isma'ili
Isma'ili
adopted an altogether more philosophical approach in which only through reasoned discourse one could attain understanding of revelation, social structure, individualism and as well as the functioning of the natural world. For this reason Isma'ili
Isma'ili
produced a relatively scant collection of theological discourse in comparison to other Shia, and the Sunni. Yet they commanded a leading place in the development of philosophical discourse within the Islamic world. While Nizari
Nizari
belong to the "Imami jurisprudence", they follow Ja'fāriyya Madhab (school of Jurisprudence) in part, believed by Shias to be founded by Imam Ja'far as-Sadiq they adhere to sumpremacy of "Kalam", in the interpretation of scripture, and believe in the temporal relativism of understanding, as opposed to fiqh (traditional legalism), which adheres to an absolutism approach to revelation. For Nizari
Nizari
reasoning is arrived at through a dialectic between revelation and human reasoning, based on a synergy of Islamic scripture and classical Greek philosophy, in particular Aristotelean reasoning and Platonic metaphysics. It seeks to extend an understanding of religion and revelation to identify the outwardly apparent (zahir), and also to penetrate to the roots, to retrieve and disclose that which is the inner underlying (batin). This process of discovery engages both the intellect ('aql) and the spirit (ruh), operating in an integral synergy to illuminate and disclose truths (haqi'qat) culminating in gnosis (ma'rifat). The Contemporary Nizari
Nizari
Ismā'īlī[edit] Main article: Aga Khan
Aga Khan
IV All Nizārī Ismā'īlīs today accept His Highness Prince Shah Karim Al-Husayni, the Aga Khan
Aga Khan
IV as their Imām-i-Zaman (Imam of the Time). In Persian he is referred to religiously as Khudawand (Lord of the Time), in Arabic as Maulana (Master) or Hāzar Imām (Present Imam). Karim succeeded his grandfather Sir Sultan Muhammad
Muhammad
Shah Aga Khan
Aga Khan
III as Imām in 1957, aged just 20, and still an undergraduate at Harvard University. He was referred to as "the Imam of the Atomic Age". The period following his accession can be characterized as one of rapid political and economic change. Planning of programs and institutions became increasingly difficult due to the rapid changes in newly emerging post colonial nations where many of his followers resided. Upon becoming Imām, Karim's immediate concern was the preparation of his followers, wherever they lived, for the changes that lay ahead. This rapidly evolving situation called for bold initiatives and new programs to reflect developing national aspirations, in the newly independent nations.[2]:p:206–209 In Africa, Asia and the Middle East, a major objective of the Community's social welfare and economic programs, until the mid-fifties, had been to create a broad base of businessmen, agriculturists, and professionals. The educational facilities of the community tended to emphasize secondary-level education. With the coming of independence, each nation's economic aspirations took on new dimensions, focusing on industrialization and modernization of agriculture. The community's educational priorities had to be reassessed in the context of new national goals, and new institutions had to be created to respond to the growing complexity of the development process. In 1972, under the regime of the then President Idi Amin, Ismā'īlīs and other Asians were expelled from Uganda despite being citizens of the country and having lived there for generations. The Imam undertook urgent steps to facilitate the resettlement of Ismāʿīlīs displaced from Uganda, Tanzania, Kenya and also from Burma. Owing to his personal efforts most found homes, not only in Asia, but also in Europe and North America. Most of the basic resettlement problems were overcome remarkably rapidly. This was due to the adaptability of the Ismāʿīlīs themselves and in particular to their educational background and their linguistic abilities, as well as the efforts of the host countries and the moral and material support from Ismāʿīlī community programs. In view of the importance that Islām places on maintaining a balance between the spiritual well-being of the individual and the quality of his life, the Imām's guidance deals with both aspects of the life of his followers. The Aga Khan
Aga Khan
has encouraged Ismā'īlī Muslims, settled in the industrialized world, to contribute towards the progress of communities in the developing world through various development programs. Indeed, the Economist noted: that Isma'ili immigrant communities, integrated seamlessly as an immigrant community, and did better at attaining graduate and post graduate degrees, "far surpassing their native, Hindu, Sikh, fellow Muslims, and Chinese communities".[13] Silver Jubilee[edit] From July 1982 to July 1983, to celebrate the present Aga Khan's Silver Jubilee, marking the 25th anniversary of his accession to the Imāmat, many new social and economic development projects were launched. These range from the establishment of the US$450 million international Aga Khan
Aga Khan
University with its Faculty of Health Sciences and teaching hospital based in Karachi, the expansion of schools for girls and medical centers in the Hunza region, one of the remote parts of Northern Pakistan bordering on China and Afghanistan, to the establishment of the Aga Khan
Aga Khan
Rural Support Program in Gujarat, India, and the extension of existing urban hospitals and primary health care centers in Tanzania and Kenya. These initiatives form part of an international network of institutions involved in fields that range from education, health and rural development, to architecture and the promotion of private sector enterprise and together make up the Aga Khan
Aga Khan
Development Network. It is this commitment to man's dignity and relief of humanity that inspires the Ismā'īlī Imāmat's philanthropic institutions. Giving of one's competence, sharing one's time, material or intellectual ability with those among whom one lives, for the relief of hardship, pain or ignorance is a deeply ingrained tradition which shapes the social conscience of the Ismā'īlī Muslim community. Golden Jubilee[edit] During his Golden Jubilee from 2007-2008 marking 50 years of Imamate the Aga Khan
Aga Khan
commissioned a number of projects, renowned Pritzker Prize winning Japanese architect Fumihiko Maki
Fumihiko Maki
was commissioned to design a new kind of community structure resembling an embassy in Canada, The "Delegation of the Ismaili
Ismaili
Imamat" opened on 8 December 2008, the building will be composed of two large interconnected spaces an atrium and a courtyard. The atrium is an interior space to be used all year round. It is protected by a unique glass dome made of multi-faceted, angular planes assembled to create the effect of rock crystal the Aga Khan
Aga Khan
asked Maki to consider the qualities of "rock crystal" in his design, which during the Fatimid
Fatimid
Empire was valued by the Imams. Within the glass dome is an inner layer of woven glass-fibre fabric which will appear to float and hover over the atrium. The Delegation building sits along sussex drive near the Canadian parliament. Future Delegation buildings are planned for other capitals, beginning with Lisbon, Portugal. In addition to primary and secondary schools the Aga Khan
Aga Khan
Academies, were set up to equip future leaders in the developing world, with a leading standard education. The Aga Khan
Aga Khan
Museum, which will open in Toronto, Canada, will be the first museum dedicated to Islamic civilization in the west, due for completion in 2013 it will be dedicated to the "acquisition, preservation and display of artefacts - from various periods and geographies - relating to the intellectual, cultural, artistic and religious heritage of Islamic communities". A series of new Isma'ili
Isma'ili
centre are underway, including Toronto, Ontario; Paris, France; Houston, Texas; Dushanbe and the Pamir; Tajikistan.

Logo for Aga Khan
Aga Khan
IV's Diamond Jubilee Official Website of the community: the.ismaili

Diamond Jubilee[edit] During 2017-2018 the Ismaili
Ismaili
Muslim Community is commemorating 60 years since His Highness the Aga Khan
Aga Khan
became the 49th hereditary Imam of the Shia Ismaili
Ismaili
Muslims on 11 July 1957. The Diamond Jubilee will be a celebration of the Imam’s vision and tireless work, which have steered the Ismaili
Ismaili
community through 60 years of sweeping changes in the global landscape at a scale that is unprecedented in history, and which has posed massive social, political and economic challenges. Community[edit] World Constitution[edit] Main article: Ismā‘īlī Constitution The present Aga Khan
Aga Khan
continued the practice of his predecessor and extended constitutions to Ismā'īlī communities in the US, Canada, several European countries, the Persian Gulf, Syria
Syria
and Iran following a process of consultation within each constituency. In 1986, he promulgated a World Constitution that, for the first time, brought the social governance of the worldwide Ismā'īlī community into a single structure with built-in flexibility to account for diverse circumstances of different regions. Served by volunteers appointed by and accountable to the Imām, the Constitution functions as an enabler to harness the best in individual creativity in an ethos of group responsibility to promote the common well-being. Like its predecessors, the present constitution is founded on adherence to the basic principles of Islam, belief in One God, and Muhammad
Muhammad
as the seal of the prophets. And to each Ismā'īlī's spiritual allegiance to the Imām of the Time, which is separate from the secular allegiance that all Ismā'īlīs owe as citizens to their national entities. The present Imām and his predecessor emphasized every Ismāʿīlī's allegiance to his or her country as a fundamental obligation. These obligations are discharged not by passive affirmation but through responsible engagement and active commitment to uphold national integrity and contribute to peaceful development. Places of Worship[edit] Main article: Jama'at Khana Jama'at Khana
Jama'at Khana
(Persian: جماعت‌خانه‎), from the Arabic "Jamaat" (congregation), and the Persian "Khaneh" (house). Jama'at Khana
Jama'at Khana
are Isma'ili
Isma'ili
houses of prayer, study, and community. They usually contain separate spaces for prayer, and a social hall for community gatherings. There are no principle architectural guidelines for Jama'at Khana
Jama'at Khana
although inspiration is drawn from Islamic architectural philosophy, and local architectural traditions to seamlessly, and discreetly place them into the local architectural environment. Architectural forms and interior designs of Jamaat Khana vary from east to west, but are focussed on a minimalist design aesthetic. Larger Jama'at Khana
Jama'at Khana
are referred to as "Darkhanas", or "Isma'ili Centers" in the west, and have been referred to as "Isma'ili Cathedrals" by observers. While containing prayer, and social infrastructure albeit on a larger scale, they may also contain auditoriums and lecture spaces, libraries, offices, and council chambers, as they act as the regional, or national governing centers for community administration. Jama'at Khana, particularly the larger centers offer their spaces to the community at large, and arrange guided tours. However, during the obligatory prayer (Holy Du'a) only Isma'ili
Isma'ili
are allowed to enter the prayer hall (masjid). Encyclopaedia of Ismailism
Ismailism
by Mumtaz Ali
Ali
Tajddin: In the Ismaili
Ismaili
tariqah, the guardian of each Jamatkhana is called mukhi (in the South-Asian tradition) or Sheikh (in the Arab tradition) there are also other names that are applied based on the cultural context of the Jamat, mukhi is a word derived from mukhiya means foremost. Since the Imam physically is not present all the times in the Jamatkhana, the Mukhi acts tangible symbol of the Imam's authority. In the big jamat, the Mukhi was assisted by a caretaker called tha'nak. Later, the office of kamadia (from kamdar means accountant) was created. The Mukhi and Kamadia are the traditional titles going back to the pre- Aga Khan
Aga Khan
period when they enjoyed considerable local power. Their responsibilities include officiating over the daily rituals in the Jamatkhana, but they are primarily lay officials. Since the wholesale reorganizations undertaken by the Imams, the local committees are now tied into an elaborately hierarchical administrative structure of boards and councils. Symbols[edit]

The Nizārī Ismā'īlī flag known as "My Flag"

The Fatimids adopted Green (akhdar) as the colour of their standard, which symbolized their allegiance to Hazrat Ali, who in order to thwart an assassination attempt once wrapped himself in a green coverlet in place of Muhammad. When Hassan I Sabbah
Hassan I Sabbah
captured Alamut
Alamut
it is said he hoisted the green standard over the fortress, it was later reported that Hassan I Sabbah
Hassan I Sabbah
prophesied that when the Hidden Imam made himself known he would hoist a red flag, which Hasan II did during his appearance. Following the destruction of Alamut
Alamut
Isma'ili hoisted both green and red flags above the tombs of their Imams. Green and Red were unified in the 19th century into the Isma'ili
Isma'ili
flag known as "My Flag". The Fatimids also used a white standard with gold inlays, and the Caliph Imams often wore white with gold, as they do today. Isma'ili use a gold crest on white standard to symbolize the authority of Imamate, and often wear white in the presence of their Imam. The heptagram (septegram) a seven pointed star is often used by Isma'ili
Isma'ili
as a symbol. Practices[edit] Marriage[edit] Marriage ("ʿurs" عرس), is a legal contract ("Nikah" النكاح) between a consenting adult man and a woman, it is not considered a sacrament in Islam
Islam
as it is in Christianity and other religions. As a contract it allows both parties to add certain conditions. Nizari ideals of marriage envision a long term union. Since marriage is not considered a sacrament in Islam, Nizari
Nizari
Isma'ili consider secular court marriages in the west as valid legal contracts. However many Isma'ili
Isma'ili
couples in the west opt into both a court marriage to secure legal recognition, in addition to a Nikah
Nikah
ceremony performed at a Jama'at Khana. Unlike many other groups, inter-faith marriages are recognized by the community. In addition to the other Abrahamic faiths, the prevalence of Nizari
Nizari
Ismailis of South Asian descent has resulted in growing numbers married to those of Dharmic faiths, such as Hinduism, Buddhism, and Jainism, as well as other religions found in India, such as Sikhism
Sikhism
and Zoroastrianism. The Aga Khan
Aga Khan
IV has said that he has no objection to increasingly-common mixed marriages, and has met non- Ismaili
Ismaili
spouses and children during his various deedars throughout the world. In fact, many members of his family, including his daughter Princess Zahra Aga Khan, have married non-Ismailis in inter-faith ceremonies. Offerings[edit] Main article: Nāndi Nāndi
Nāndi
is a ceremony in which food is symbolically offered to the Imām-e Zamān, and is subsequently auctioned to the congregation. Money obtained is forwarded to the Imām by officials. The Ceremony is conducted by volunteers from the community. The food is prepared at home and is brought to the Jamāa't khāne, the Mukhi (congregation head) includes the food known as "Mehmāni" during a blessing at the end of prayers, informing the congregation that it has been offered to the Imām and the benefits of it are for the whole Jamāt. If no physical Mehmāni has been brought to the Jamātkhāne then a symbolic plate called the "Mehmāni plate" can be touched during the Du'a Karavi ceremony, this serves as a substitute for physical food. The origins of Nāndi
Nāndi
are said to be in the Prophet Muhammad's time when a similar practice occurred.[citation needed] Calendar[edit] Nizari
Nizari
use an arithmetic based Lunar calendar to calculate the year, unlike most Muslim communities who rely on visual sightings. The Isma'ili
Isma'ili
calendar was developed in the Middle Ages during the Faitmid Caliphate
Caliphate
of Imam Al-Hakim. A lunar year contains about 354 11/30 days, Nizari
Nizari
Isma'ili
Isma'ili
employ a cycle of 11 leap years (kasibah) with 355 days in a 30-year cycle. The odd numbered months contain 30 days and the even numbered months 29 days, the 12th and final month in a leap year contains 30 days. Nizari
Nizari
use 2, 5, 7, 10, 13, 16, 18, 21, 24, 26, 29 respectively in their calculations.[clarification needed] International Development[edit] The Aga Khan
Aga Khan
Development Network (AKDN) was set up by the Imamate
Imamate
and the Isma'ili
Isma'ili
community as a group of private, non-denominational development agencies that seek to empower communities and individuals regardless of ethnicity or religious affiliation, to seek to improve living conditions and opportunities within the developing world. It has active working relationships with international organizations like the UN, the EU and private organizations like the Bill & Melinda Gates Foundation. Government bodies the AKDN works with include the United States Agency for International Development, Canadian International Development Agency, the United Kingdom's Department for International Development, and Germany's Federal Ministry of Economic Cooperation and Development (Germany). Agencies of the AKDN[edit]

Aga Khan
Aga Khan
Agency for Microfinance (AKAM) Aga Khan
Aga Khan
Education Services (AKES) Aga Khan
Aga Khan
Foundation (AKF) Aga Khan
Aga Khan
Fund for Economic Development (AKFED) Aga Khan
Aga Khan
Health Services (AKHS) Aga Khan
Aga Khan
Planning and Building Services (AKPBS) Aga Khan
Aga Khan
Trust for Culture (AKTC) Aga Khan
Aga Khan
University (AKU) Focus Humanitarian Assistance
Focus Humanitarian Assistance
(FOCUS) University of Central Asia (UCA)

See also[edit]

Nizari
Nizari
Ismaili
Ismaili
state Aga Khan Aga Khan
Aga Khan
Development Network Batiniyya Fatimid Hashshashin Imamah ( Ismaili
Ismaili
doctrine) Imamah ( Nizari
Nizari
Ismaili
Ismaili
doctrine) Ismailism Jama'at Khana Khoja List of Ismaili
Ismaili
imams Nizārī Ismā'īlī state Shi'a Imam Shi'a in Africa Sufism

References[edit]

^ "Islamic Sects: Major Schools, Notable Branches". Information is Beautiful. David McCandless. Retrieved 9 April 2015.  ^ a b c d e f g h i j Daftary, Farhad (1998). A Short History Of The Ismailis: Traditions of a Muslim Community. Edinburgh, UK: Edinburgh University Press. ISBN 0748609040.  ^ Lewis, Bernard (1967). The Assassins: A Radical Sect in Islam. ISBN 9780465004980.  ^ Nowell, Charles E. (1947). "The Old Man of the Mountain". Speculum. 22 (4).  ^ Paris Conference Report, ed. Eqbal Rupani, Paris: 1975, 6 ^ Ismaili
Ismaili
Teachings on Tawhid: https://ismailignosis.com/2016/01/22/ismaili-teachings-on-the-oneness-of-god-tawhid-beyond-personalist-theism-and-modern-atheism/ ^ Nasīr al-Din al-Tusi, tr. S.J. Badakhshani, Contemplation and Action, 44 ^ "Qur'an". Encyclopædia Britannica Online.  access-date= requires url= (help) ^ List of Ismaili
Ismaili
imams ^ Daftary, Farhad (1990). The Ismailis: Their history and doctrines. Cambridge, England: Cambridge University Press. pp. 551–553. ^ "Archived copy". Archived from the original on 2008-09-30. Retrieved 2008-09-30.  ^ "Isma'ilism". Retrieved 2007-04-24.  ^ The Economist: Islam, America and Europe. London, UK: The Economist Newspaper Limited. June 22, 2006. 

Main Reference: For a list of Ismaili
Ismaili
Imams: Daftary, Farhad (1990). The Ismailis: Their history and doctrines. Cambridge, England: Cambridge University Press. pp. 551–553. ISBN 0-521-42974-9. The Shia Ismaili
Ismaili
Nizari
Nizari
Qasim-Shahi Imamat: A Timeline of Major Divisions and Developments External links[edit]

Official website of the Isma'ili
Isma'ili
Muslim Community. Aga Khan
Aga Khan
Development Network, a group of development agencies with mandates ranging from health and education to architecture, culture. - Introductory Academic Lecture on the Ismaili
Ismaili
Muslims - Academic Interview on the Ismaili
Ismaili
Islam Institute of Ismaili
Ismaili
Studies, Promotes scholarship and learning on Islam, Shi'ism and the Ismaili
Ismaili
Tariqah in particular. First Ismaili
Ismaili
Electronic Library and Database

v t e

Islamic theology

Fields Theologians Books

Fields

Aqidah ‘aql Astronomy Cosmology Eschatology Ethics Kalam Fiqh Logic in philosophy Peace in philosophy Philosophy Physics Philosophy of education

Theologians

Abd al-Jabbar ibn Ahmad Abd al-Qadir al-Jilani Abdul Hosein Amini Abdulhakim Arvasi Abū Ḥanīfa Abu l-A‘la Mawdudi Abu Yusuf Ahmad ibn Hanbal Ahmad Sirhindi Ahmad Yasavi Ahmed Raza Khan Barelvi Akhtar Raza Khan al-Ash‘ari al-Ballūṭī al-Baydawi al-Dhahabi al-Ghazali al-Hilli al-Jahiz al-Jubba'i al-Kindi al-Masudi al-Maturidi al-Mufid Al-Qasim al-Qushayri al-Razi Al-Shafi‘i al-Shahrastani al-Shirazi al-Tirmidhi Allameh Majlesi Amr ibn Ubayd Dawud al-Zahiri Fazlur Rahman Malik Hasan of Basra Hacı Bayram-ı Veli Haji Bektash Veli Hüseyin Hilmi Işık ibn ‘Arabī ibn al-Jawzi ibn ‘Aqil ibn Hazm ibn Qudamah Ibn Taymiyyah Ja’far al-Sadiq Jalal al-Din Muhammad
Muhammad
Rumi Malik ibn Anas Mahmud Hudayi Morteza Motahhari Muhammad
Muhammad
al-Baqir Muhammad
Muhammad
al-Nafs al-Zakiyya Muhammad
Muhammad
Baqir al-Sadr Muhammed Hamdi Yazır Muhammad
Muhammad
Hamidullah Muhammad
Muhammad
ibn al-Hanafiyyah Muhammad
Muhammad
Tahir-ul-Qadri Muhammad
Muhammad
Taqi Usmani Nasir Khusraw Sadr al-Din al-Qunawi Said Nursî Shaykh Tusi Sheikh Bedreddin Wasil ibn Ata Zayd ibn Ali Zayn al-Abidin

Key books

Crucial Sunni
Sunni
books

al-Irshad al- Aqidah
Aqidah
al-Tahawiyyah

Buyruks Kitab al Majmu Masnavi Nahj al-Balagha Epistles of Wisdom Risale-i Nur

Schools

Sunni

Ash'ari Maturidi Traditionalism

Shia

Kaysanites

Mukhtar

Abu Muslim Sunpadh Ishaq al-Turk

Muhammerah

Khurramites

Babak Mazyar Ismail I / Pir Sultan Abdal
Pir Sultan Abdal
– Qizilbash / Safavid conversion of Iran to Shia Islam

al-Muqanna

Zaidiyyah

Jarudi Batriyya Alid dynasties of northern Iran

Hasan al-Utrush

List of extinct Shia sects

Dukayniyya Khalafiyya Khashabiyya

Imami Isma'ilism

Batiniyyah

Sevener Qarmatians Hamza / al-Muqtana Baha'uddin / ad-Darazi – Druzes

Musta'li

Hafizi Taiyabi

Nizari

Assassins Nizaris

Nasir Khusraw
Nasir Khusraw
Badakhshan
Badakhshan
Alevism

Imami Twelver

Theology
Theology
of Twelvers

Ja'fari

Akhbari Shaykhi Usuli

Alevism

Qutb ad-Dīn Haydar
Qutb ad-Dīn Haydar
– Qalandariyya Baba Ishak
Baba Ishak
– Babai Revolt Galip Hassan Kuscuoglu
Galip Hassan Kuscuoglu
– Rifa'i-Galibi Order

Ghulat

al-Khaṣībī / ibn Nusayr – Alawites Fazlallah Astarabadi (Naimi) / Imadaddin Nasimi
Imadaddin Nasimi
– Hurufism / Bektashism and folk religion

Independent

Ibadi

ibn Ibāḍ Jābir ibn Zayd

Jabriyyah

Ibn Safwan

Murji'ah Karramiyya Qadariyah

Ma'bad al-Juhani Muʿtazila Bahshamiyya

Khawarij

Azariqa Najdat Sufri

Abu Qurra

Nakkariyyah

Abu Yazid

Haruriyyah

v t e

Theology: Outline

Conceptions of God

Theism

Forms

Deism Dystheism Henotheism Hermeticism Kathenotheism Nontheism Monolatry Monotheism Mysticism Panentheism Pandeism Pantheism Polydeism Polytheism Spiritualism Theopanism

Concepts

Deity Divinity Gender of God
Gender of God
and gods

Male deity Goddess

Numen

Singular god theologies

By faith

Abrahamic religions

Judaism Christianity Islam

the Bahá'í Faith Buddhism Hinduism Jainism Sikhism Zoroastrianism

Concepts

Absolute Brahman Emanationism Logos Supreme Being

God
God
as

the Devil Sustainer Time

Trinitarianism

Athanasian Creed Comma Johanneum Consubstantiality Homoousian Homoiousian Hypostasis Perichoresis Shield of the Trinity Trinitarian formula Trinity Trinity
Trinity
of the Church Fathers Trinitarian Universalism

Eschatology

Afterlife Apocalypticism Buddhist Christian Heaven Hindu Islamic Jewish Taoist Zoroastrian

Feminist

Buddhism Christianity Hinduism Islam Judaism Mormonism Goddesses

Other concepts

The All Aristotelian view Attributes of God
God
in Christianity / in Islam Binitarianism Demiurge Divine simplicity Divine presence Egotheism Exotheology Holocaust Godhead in Christianity

Latter Day Saints

Great Architect of the Universe Great Spirit Apophatic theology Olelbis Open theism Personal god Phenomenological definition Philo's view Process Tian Unmoved mover

Names of God
God
in

Christianity Hinduism Islam Jainism Judaism

By Faith

Christian

History Outline Biblical canon Glossary Christology Cosmology Ecclesiology Ethics Hamartiology Messianism Nestorianism Philosophy Practical Sophiology Soteriology

Hindu

Ayyavazhi theology Krishnology

Islamic

Oneness of God Prophets Holy Scriptures Angels Predestination Last Judgment

Jewish

Abrahamic prophecy Aggadah Denominations Kabbalah Philosophy

v t e

Islam
Islam
topics

Outline of Islam

Beliefs

God
God
in Islam Tawhid Muhammad

In Islam

Prophets of Islam Angels Revelation Predestination Judgement Day

Five Pillars

Shahada Salah Sawm Zakat Hajj

History Leaders

Timeline of Muslim history Conquests Golden Age Historiography Sahaba Ahl al-Bayt Shi'a Imams Caliphates

Rashidun Umayyad Abbasid Córdoba Fatimid Almohad Sokoto Ottoman

Religious texts

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Denominations

Sunni Shia Ibadi Black Muslims Ahmadiyya Quranism Non-denominational

Life Culture

Animals Art Calendar Children Clothing Holidays Mosques Madrasas Moral teachings Music Philosophy Political aspects Qurbani Science

medieval

Social welfare Women LGBT Islam
Islam
by country

Law Jurisprudence

Economics

Banking Economic history Sukuk Takaful Murabaha Riba

Hygiene

Ghusl Miswak Najis Tayammum Toilet Wudu

Marriage Sex

Marriage contract Mahr Mahram Masturbation Nikah Nikah
Nikah
Mut‘ah Zina

Other aspects

Cleanliness Criminal Dhabiĥa Dhimmi Divorce Diet Ethics Etiquette Gambling Gender segregation Honorifics Hudud Inheritance Jizya Leadership Ma malakat aymanukum Military

POWs

Slavery Sources of law Theological

baligh kalam

 Islamic studies

Arts

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Medieval science

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Philosophy

Early Contemporary Eschatology Theological

Other areas

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poetry

Psychology Shu'ubiyya Conversion to mosques

Other religions

Christianity

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Hinduism Jainism Judaism Sikhism

Related topics

Apostasy Criticism of Islam Cultural Muslim Islamism

Criticism Post-Islamism Qutbism Salafi movement

Islamophobia

Incidents

Islamic terrorism Islamic view of miracles Domestic violence Nursing Persecution of Muslims Quran
Quran
and miracles Symbolism

Islam
Islam
port

.