Aga Khan Visits the United Arab Emirates -

Aga Khan Visits the United Arab Emirates

23 March 2008 - His Highness the Aga Khan met with the ruling families of Abu Dhabi and Dubai during a visit to the United Arab Emirates. His Highness also opened the new Ismaili Centre in Dubai.

	His Highness the Aga Khan in discussion with His Highness Sheikh Hamdan Bin Zayed Al Nahyan, Deputy Prime Minister of the United Arab Emirates. File size: 786 KB Photo credit: AKDN/Gary Otte
	His Highness the Aga Khan with Sheikh Mohammed bin Rashid al-Maktoum, UAE Prime Minister and Ruler of Dubai, at the launch of the “Khor Dubai” development project. File size: 690 KB Photo credit: AKDN/Gary Otte
For more information about the opening of the Ismaili Centre, please see TheIsmaili.org http://www.akdn.org/news/2008march23_photos.htm

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Tarikh-i Jahan-gushay -Persian Manuscripts

The thirteenth century Persian historian ‘Ala’ al-Din ‘Ata-Malik b. Muhammad Juwayni wrote a detailed work on the history of the Mongols entitled Tarikh-i Jahan-gushay. Juwayni witnessed many of the events leading to the destruction of the Nizari Ismaili state in Persia by the Mongol ruler Hulegu, and was personally involved with the destruction of the Ismaili library at Alamut. In the third and final volume of this work, Juwayni provides an extensive account of the history, from his perspective, of the Nizari Ismaili state in Persia. The manuscript in the Institute’s collection, written in elegant naskhi script, is one of the earliest extant copies of this work.

Copied in 697/1297 by Mubarak Shah b. al-Haji al-Hasan

164 folios, 270 x 185 mm

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Press Release - Agakhan Opens the Middle east's First ismaili centre

From Officail ismailimuslim website www.theismaili.org

PRESS RELEASE
FOR IMMEDIATE RELEASE

AGA KHAN OPENS THE MIDDLE EAST’S FIRST ISMAILI CENTRE

The main courtyard of the Ismaili Centre Dubai. Photo: Gary Otte
26 March 2008 - DUBAI, United Arab Emirates — His Highness the Aga Khan, Spiritual Leader of the Shia Ismaili Muslims, today officially opened an Ismaili Centre in Dubai – the fast growing metropolis of the United Arab Emirates (UAE). The Ismaili Centre Dubai is the fourth such institution in the world and the first in the Middle East. The opening ceremony was attended by His Highness Sheikh Ahmed bin Saeed Al Maktoum and His Highness Sheikh Nahyan bin Mubarak Al Nahyan — senior members of the ruling families.
Speaking at the opening ceremony, the Aga Khan hailed Dubai as a truly cosmopolitan city and global crossroads that thrives on diversity.
“The Dubai ethic is one that honours a generous exchange of knowledge and ideas, that welcomes the opportunity to learn from others, that celebrates not only our historic identities but also our open horizons,” he said.
“The ethic of exploration and interconnectedness is one that is deeply shared by the Ismaili Community,” said the Aga Khan. “It is an ethic, in fact, that is firmly rooted in our faith — a value system which grows from spiritual roots,” he added.
His Highness the Aga Khan recalled that it was the Ruler of Dubai, His Highness Sheikh Mohammad bin Rashid Al-Maktoum, who donated the land for the construction of the Centre on the occasion of the Aga Khan’s Silver Jubilee in 1982, and that it was His Highness Sheikh Ahmed bin Saeed Al Maktoum who attended the ground breaking ceremony for the building five years ago. He thanked the ruling family for their continued support and their presence at the opening event.
“I am particularly pleased that you, Your Highness Sheikh Ahmed bin Saeed Al Maktoum have again honoured us with your presence today,” he said.
The Aga Khan was accompanied at the ceremony by his elder son, Prince Rahim Aga Khan and his daughter, Princess Zahra Aga Khan.
The Ismaili Centre is a domed structure inspired by the Fatimid architecture of old Egypt and Syria that is infused by the spirit of Islam. The Centre was erected with the use of traditional materials and craftsmanship. Its seven domes were built in brick and wood by Kashmiri masons equipped with increasingly rare traditional construction skills.
The 13 000 square metres of land located in Dubai’s Oud Metha district was designed by Rami El Dahan and Soheir Farid of El Dahan & Farid Engineering Consultants from Cairo, Egypt. Adjacent to the Centre is also a 3 000 square metre park created by the renowned landscape architect, Maher Stino, who also designed the 74-acres Azhar Park in Cairo — a project of the Aga Khan Trust for Culture.
The Ismaili Centre Dubai will house an Early Learning Centre which will offer an educational programme to young children on a secular and non-denominational basis at the highest international standards of excellence.
The Centre is the fourth in the world, comparable in scope and noted architectural standing to the Ismaili centres in London, United Kingdom; Vancouver, Canada; and Lisbon, Portugal. The Centres offer a range of cultural and educational activities, non-denominational in nature, in the cities in which they are located. Ismaili Centres, in Dushanbe, Tajikistan, and Toronto, Canada, are in advanced stages of development.

For more information, please contact:
Aziz MerchantIsmaili Council for the United Arab EmiratesEmail: commsgj@gmail.com
Semin AbdullaInformation OfficerSecretariat of His Highness the Aga KhanDubai Tel : +971 050 923 6627Website: www.akdn.orgWebsite: www.theismaili.org

NOTES
His Highness the Aga KhanHis Highness the Aga Khan became the spiritual leader of the Ismaili Muslims in 1957 after the death of his grandfather, Sir Sultan Mahomed Shah Aga Khan. He is founder and Chairman of the Aga Khan Development Network (AKDN), a group of private, non-denominational development agencies working to empower communities and individuals to improve living conditions and opportunities, especially in sub-Saharan Africa, Central and South Asia, and the Middle East. The Network’s nine development agencies focus on social, cultural and economic development for all citizens, regardless of gender, origin or religion. The AKDN’s underlying ethic is compassion for the vulnerable in society. Its annual budget for development activities is in excess of USD $350 million.
The Aga Khan’s daughter, Princess Zahra Aga Khan, heads the Social Welfare Department of the AKDN. His son, Prince Rahim Aga Khan, serves as Executive Director of the Aga Khan Fund for Economic Development (AKFED).

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Speech by Mawlana Hazar Imam- Inauguration of ismaili centre

From Officail ismailimuslim website
http://www.theismaili.org/

SPEECH BY MAWLANA HAZAR IMAMAT THE INAUGURATION OFTHE ISMAILI CENTRE DUBAI26 MARCH 2008

Bismillah-ir-Rahman-ir-Rahim
Your Highness Sheikh Ahmed bin Saeed Al MaktoumYour Highness Sheikh Nahyan bin Mubarak Al NahyanHonourable MinistersYour ExcellenciesDistinguished GuestsLadies and Gentlemen
As-Salaam-o-Alaikum
Mawlana Hazar Imam addresses the guests at the opening ceremony of the Ismaili Centre Dubai. Photo: Gary Otte
I am deeply pleased that all of you have been able to join us for the inauguration of this elegant new Ismaili Centre. Your presence is itself a symbol of the wonderful diversity that characterizes Dubai. Your interest and support gives added meaning to our celebration — as we honour today a great architectural accomplishment, the exciting institutional activities for which it will provide a home, and the remarkable people who have made all of this possible.
Those extraordinary people include, of course, His Highness Sheikh Mohammad bin Rashid Al-Maktoum, who has so generously given the land for this Centre. Let me express once again, on behalf of the Ismaili community, our profound appreciation to His Highness and his family.
I am particularly pleased that you, Your Highness Sheikh Ahmed bin Saeed Al Maktoum have again honoured us with your presence today. You were so gracious as to witness the ceremony at which the foundation stone of this Centre was laid a little over four years ago.
And let me also acknowledge, with deepest gratitude, the many other donors to this project, in Dubai and in so many other places, as well as those who designed and constructed and decorated this building and its adjacent park. Your dedication and generosity have been at the very heart of the long planning and building process which culminates so happily at this moment.
We gather today at a special place — and at a special time.
We welcome our new Ismaili Centre in a setting which has itself become a great centre — a hub of cosmopolitan activity, a truly global crossroads. We hear a great deal these days about the words “convergence” and “connectivity.” In my judgment, Dubai is a place where those words truly come to life. Dubai has become the very embodiment of the global village, placing itself at the forefront of an enormous surge toward global convergence.
The Dubai ethic is one that honours a generous exchange of knowledge and ideas, that welcomes the opportunity to learn from others, that celebrates not only our historic identities but also our open horizons.
This ethic of exploration and interconnectedness is one that is deeply shared by the Ismaili community. It is an ethic, in fact, that is firmly rooted in our faith — a value system which grows from deeply spiritual roots.
It understands that human diversity is itself a gift of Allah — that pluralism is not a threat but a blessing. It sees the desire to explore and connect as a way to learn and grow – not to dilute our identities but to enrich our self-knowledge. This ethic emanates ultimately from a relationship to the Divine which inspires a deep sense of personal humility — and a relationship to humankind which is infused with a spirit of generous service and mutual respect.
This new Centre is itself a profoundly spiritual place. Its defining symbolism is inspired by the Fatimid tradition — stretching back over 1000 years and widely shared with sister traditions throughout the Islamic world — from Baghdad to Bokhara. As its architects have so effectively realized, this building exists fundamentally as a place for peaceful contemplation, but one that is set in a social context. It is not a place to hide from the world, but rather a place which inspires us to engage our worldly work as a direct extension of our faith.
Sheikh Mohammad has provided a powerful example of how the ethics of our Islamic faith can be taken into the world, through his affirmation of a pillar of Islamic values, the spirit of generosity toward others. As he wrote recently, and I quote him, “I always ask: How can I help? What can I do for people? How can I improve people’s lives? That’s part of my value system. The Dubai narrative is all about changing people’s lives for the better…”
In that spirit, His Highness, in describing Dubai has replaced the word “Capitalist” with the word “Catalyst” — in that it inspires those who live and work here to greater levels of personal accomplishment. His philosophy, to paraphrase John Kennedy, calls us to ask “not what one can achieve for oneself, but what one can help others achieve.” And this, too, is an expression which grows out of deeply rooted Islamic principles.
In our Development Network we have used a slightly different vocabulary to describe a very similar commitment. We like to talk about building what we call an “enabling environment,” one that can provide what we have called “the spark” which can “ignite” a spirit of individual determination.
Our Development Network pursues that objective in many places in many ways — one apt example is the early childhood education programme here at the Ismaili Centre — a long-term investment in moulding human character at the most formative time of its life.
Of course, we must be realistic about the challenges we face. This is a region, after all, which Sheikh Mohammad has described as a “tough neighbourhood” — the locus in recent years of tragic clashes and cleavages, including many divisions within Islam itself. And yet at the same time, this is a region of powerful potential and promise. That promise will be increasingly fulfilled as the Islamic world learns to embrace ever more effectively the spirit of fundamental cohesion expressed so well in the Amman Declaration of 2005, along with its affirmation that the variety of expressions within Islam is not a curse but “a mercy.” That spirit of comity, in turn, can become a great Islamic contribution to the future of this region — and to the future of our world.
Just as Dubai is indeed a very special place, this is also a very special time. For me this is particularly true because this new beginning coincides with my 50th year as Imam of the Shia Ismaili Muslims — a Golden Jubilee moment which connects the past to the future for me and in a special way.
And that is what this celebration today is all about — at a time of demanding challenge, we look for strength and inspiration from our spiritual and cultural roots.
My thanks again to all of you for sharing in this special moment.

Thank You.

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The Significance of Didaar - the Vision of the Imam

Mubarak! We are overjoyed at the prospect of Didaar in a few days. Alhamdulillah! The Jamaat is very fortunate to receive the news of this blessing and as we await the event, we are preparing ourselves for this momentous event in the life of an Ismaili.

We are very fortunate to be receiving the Didaar in our lifetimes. The Tajikistan and Central Asian Jamaat had to wait over 600 years for the physical Didaar of the Imam and when it happened, it was an electrically charged event for both the Imam and the Jamaat.

Al Muayyad, our famous Dai in Fatimid times, was finally able to pay his respects to the Imam after much resistance from the ministers and courtiers who would not allow any man of learning to see the Imam personally until they submitted to their dicates. After many tries, he was successful in receiving the Didaar. Describing this experience, he writes:

"I was taken near the place wherefrom I saw the bright Light of the Prophethood. My eyes were dazzled by the Light. I shed tears of joy and felt as if I was looking at the face of the Prophet of Allah and of the Commander of the Faithful, Hazrat Ali. I prostrated myself before the one who is the fittest person to bow to. I wanted to say something, but 1 was awe-struck... I tried to speak but my tongue refused to move. People asked me to say what I wished to say. I could say nothing. The Imam said, 'Leave him. Let his fear and awe subside.' After this, I rose. I took the holy hand of the Imam, placed it on my eyes and on my chest and then kissed it. I left the place with immense joy."

Al Muayyad was the teacher of Nasir Khusraw who converted to Ismailism by Al Muayyad's teachings. Nasir Khusraw's teachings were responsible for the immense love the Ismailis of Central Asia preserved in their lives for over 6 centuries. When Mowlana Hazar Imam gave Didaar in 1995, the Jamaat symbolically presented Nasir Khusraw's book "Wahj-i Deen," 'The Face of Faith' alluding to the verse in the Quran - "the Face of Allah is everywhere."

Nasir Khusraw visited Cairo in 439 A.H./1047. C.E., where he met Al Muayyad and praises him in his Diwan. He says, "I searched in the world for Taawil-e-mutashabihat (The meaning of the allegories of the Holy Quran) but I could not find them anywhere except with the Fatimid Caliphs".

"Kih kard az khatir-i-khwaja Muayyid Dar-i-Hikmat kushada bar tu yazdan shab-i-man rooz-i raushan kard Khwaja za burhanha-i-choon khurshid-ipakhshan.

Mara binamood hazir har do aakm ba yak ja dar tanam paida pinhan."

"From the heart of Al-Muayyad, God has opened for thee the doors of wisdom. Khwaja changed my night into a shiny day by his arguments right like sun. He showed me both the worlds in my person, he made me behold them openly as well as secretly in one, in my person."

http://www.amaana.org/imam/didaararticle.htm

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Didaar Poems - Amaana.org

Didar poems @ http://www.amaana.org/

The Secret of Godby Rumi
Everywhere the secret of God is coming, see how the people are coming uncontrollably;
From him for whom all souls are a-thirst, to the thirsty the cry of the water carrier is coming.
They are milk drinkers of divine generosity, and are on the watch to see from whence the mother is coming.
They are in separation, and all are waiting to see whence union and encounter are coming.
From Moslems, Jews, and Christians alike every dawn the sound of prayer is coming;
Blessed is that intelligence whose heart's ear from heaven the sound of "Come hither" is coming.
Keep your ear clean of scum, for a voice is coming from heaven;
The defiled ear hears not that sound, only the deserving gets his deserts.
Defile not your eye with human cheek and mole, for that Emperor of eternal life is coming;
And if it has become defiled, wash it with tears, for the cure comes from those tears.
A caravan of sugar has arrived from Egypt; the sound of footfall and bells is coming.
Ha, be silent, for to complete the ode, our speaking King is coming.

More on http://www.amaana.org/

Source

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Ismail Serageldin Speaks on ‘Modernisation and Cultural Identity in Islam’

Ismail Serageldin Speaks on ‘Modernisation and Cultural Identity in Islam’March 2008
Dr Ismail Serageldin, Director of the Library of Alexandria and author of numerous books, explored architectural and artistic expressions, past and present, in the Muslim world in his lecture on ‘Modernisation and Cultural Identity in Islam’. This was the sixth in the Contemporary Islam(s) & Muslims (CIM) series of talks, held at the IIS on 14 March 2008.
Beginning with an overview of the fractured state of the contemporary global landscape, with its economic and social winners on the one hand and extreme poverty and marginalisation on the other, Dr Serageldin inquired into its impact on public cultures. He defined culture as ‘a complex whole of distinctive spiritual, material, intellectual and emotional features that characterise a society or social group.’ Culture would thus include not only the value systems, traditions and beliefs of a society but also its aesthetic expressions.
Dr Serageldin challenged the dichotomies of ‘modern and traditional’, ‘high tech and low tech’, ‘materialism and spirituality’ and ‘Muslim and non-Muslim’ that pervade popular culture. He used several artistic examples from the pre-modern period and juxtaposed them against the works of modern painters like Mondrian and Giacometti to show the remarkable continuities in style. Artists and architects work within a dynamic cultural framework, he argued, but when there is a ‘breakdown of the code’, the result is a loss of coherence and, hence, of meaningful identity. Through examples of mosques from around the world, Dr Serageldin illustrated how the building styles reflected either a reinterpretation or breakdown of the cultural framework – most notably in contemporary approaches to the style of the 16th century Turkish architect, Sinan.

Cultural ‘authenticity’ is neither national nor exclusive, Dr. Serageldin concluded. Even Picasso and Gauguin drew richly on West African influences in their most distinctive creations, reminding us of the cosmopolitan spirit that underlies dynamic modern identities.
An enthusiastic question and answer session followed with special focus on the impact of economic and social factors in the Muslim understanding of modernity and tradition. Earlier, in his welcome remarks, Dr. Amyn B. Sajoo broached the continuity and intertwining of historical and contemporary East-West identities – as opposed to the obsession with rupture that feeds the ‘clash of civilisations’ discourse.
For more information on the Institute’s seminars and lectures, see the Seminars, Conference and Public lectures page. Dates and times of future seminars and lectures appear on the Forthcoming Events page.


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Initiative to 'combine past and present'

Staff ReportPublished: March 27, 2008, 00:18
Dubai: His Highness Shaikh Mohammad Bin Rashid Al Maktoum, Vice-President and Prime Minister of the UAE and Ruler of Dubai launched yesterday the "Khor Dubai" Cultural Project which aims to transform the banks of Dubai creek into the cultural hub of the city.
The ambitious 20 kilometre project was announced at Shaikh Saeed Al Maktoum's house in Al Shindagha by Shaikh Majid Bin Mohammad Bin Rashid Al Maktoum, head of the Culture and Arts authority, in the presence of Shaikh Hamdan Bin Mohammad Bin Rashid Al Maktoum, Crown Prince of Dubai, and Shaikh Maktoum Bin Mohammad Bin Rashid Al Maktoum, Deputy Ruler of Dubai as well as Prince Aga Khan, head of the Ismaili sect.
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"The initiative will draw its roots from our heritage and history and embrace our present to build the future, taking our country to new horizons of prosperity and development," said Shaikh Majid.
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Khor Dubai will include 72 new cultural icons that will be added to other attractions of the creek: the old souqs in Deira and Bur Dubai and the abra. Ten thematic museums will be created on the banks of the creek, starting from the Prophet Mohammad Museum announced recently, and museums of culture, heritage and contemporary arts and science.
Nine public libraries will also be set up, dedicated to poetry, music and literature. The project will also include 13 theatres, an opera house, galleries, cultural and artistic institutes, besides workshops for local and foreign artists as well as residents.
In line with the Dubai Strategic Plan 2015, the project comes 50 years after the extension of the creek by the late ruler of Dubai, Shaikh Rashid Bin Saeed Al Maktoum in 1958. The project will create "a unique area that will combine the past and the present to lay down the foundations for the future, merging the cultures of the world with icons of literature, art and creativity," said Shaikh Majid.
The project is expected to extend from the Al Shindagha area to Business Bay on the banks of the creek, which will see the participation of the public and private sector. "With Your Highness' remarkable vision, you have continued to build significant projects around the Creek and doubled its length to re-ignite its vibrant ambience."

http://www.gulfnews.com/nation/Heritage_and_Culture/10200701.html

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Dubai Creek cultural project

Sheikh Mohammed at the launch ceremony
UAE Vice President, Prime Minister and Ruler of Dubai His Highness Sheikh Mohammed bin Rashid Al Maktoum launched the Dubai Creek cultural project today. The project is expected to transform the UAE, especially Dubai, into an international hub for culture.
Dubai Culture and Arts Authority Chairman Sheikh Majid bin Mohammed bin Rashid Al Maktoum delivered a speech at the launch ceremony, which was held at Sheikh Saeed's House in Shindagha. He said the project was in line with Dubai Strategic Plan 2015 and that it would preserve the UAE's heritage.
Sheikh Mohammed looked over a model for the opera house that will be a central feature of the project. The project will include 10 museums, 9 libraries, 14 theatres, 7 institutes for arts and culture and 11 art galleries. Sheikh Mohammed said he was proud of the project, which will stretch from Shindagha to the creekside of Business Bay.
The ceremony was attended by Dubai Crown Prince Sheikh Hamdan bin Mohammed bin Rashid Al Maktoum, Dubai Deputy Ruler Sheikh Maktoum bin Mohammed bin Rashid Al Maktoum, the Aga Khan, who is the spiritual leader of the Ismaili Muslims, and other sheikhs, ministers and senior officials.
Wednesday, March 26, 2008





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Dubai is a truly global crossroads: Agha Khan

Mar 26, 2008 - 08:55 -
WAM Dubai, March 26th, 2008 (WAM) -- Spiritual Leader of the Ismaili Sect Prince Agha Khan praised Wednesday Dubai as a hub of cosmopolitan activity, a truly global crossroads.''We hear a great deal these days about the words ?convergence? and ?connectivity?. In my judgment, Dubai is a place where those words truly come to life. Dubai has become the very embodiment of the global village, placing itself at the forefront of an enormous surge toward global convergence,'' the Agha Khan said in his inaugural address at the opening ceremony of the new Ismaili Centre in Dubai, the fourth facility for the group worldwide and the first in the Arab World.Highness Sheikh Ahmed bin Saeed Al Maktoum, Chairman of Dubai Civil Aviation Department, HE Sheikh Nahyan bin Mubarak Al Nahyan, Minister of Higher Education and Scientific Research, a number of dignitaries and ambassadors attended the opening ceremony.The Dubai ethic, he added, is one that honours a generous exchange of knowledge and ideas that welcomes the opportunity to learn from others, that celebrates not only our historic identities but also our open horizons. ''This ethic of exploration and interconnectedness is one that is deeply shared by the Ismaili community. It is an ethic, in fact, that is firmly rooted in our faith - a value system which grows from deeply spiritual roots. ''It understands that human diversity is itself a gift of Allah - that pluralism is not a threat but a blessing. It sees the desire to explore and connect as a way to learn and grow - not to dilute our identities but to enrich our self-knowledge. ''This ethic emanates ultimately from a relationship to the Divine which inspires a deep sense of personal humility - and a relationship to humankind which is infused with a spirit of generous service and mutual respect.''As its architects have so effectively realized, this building exists fundamentally as a place for peaceful contemplation, but one that is set in a social context. It is not a place to hide from the world, but rather a place which inspires us to engage our worldly work as a direct extension of our faith. According to the Agha Khan, The new Centre is itself a profoundly spiritual place. Its defining symbolism is inspired by the Fatimid tradition - stretching back over 1000 years - and widely shared with sister traditions throughout the Islamic world - from Baghdad to Bokhara. As its architects have so effectively realized, this building exists fundamentally as a place for peaceful contemplation, but one that is set in a social context. It is not a place to hide from the world, but rather a place which inspires us to engage our worldly work as a direct extension of our faith. ''Vice President and Prime Minister of UAE and Ruler of Dubai His Highness Sheikh Mohammed bin Rashid Al Maktoum has provided a powerful example of how the ethics of our Islamic faith can be taken into the world, through his affirmation of a pillar of Islamic values, the spirit of generosity toward others. ''As he wrote recently, and I quote him, ?I always ask: How can I help? What can I do for people? How can I improve people?s lives? That?s part of my value system. The Dubai narrative is all about changing people?s lives for the better?? In that spirit, he indicated, Sheikh Mohammed, in describing Dubai has replaced the word ?Capitalist? with the word ?Catalyst?- in that it inspires those who live and work here to greater levels of personal accomplishment. ''Of course, we must be realistic about the challenges we face. This is a region, after all, which Sheikh Mohammad has described as a ?tough neighbourhood? - the locus in recent years of tragic clashes and cleavages, including many divisions within Islam itself. ''And yet at the same time, this is a region of powerful potential and promise. That promise will be increasingly fulfilled as the Islamic world learns to embrace ever more effectively the spirit of fundamental cohesion expressed so well in the Amman Declaration of 2005, along with its affirmation that the variety of expressions within Islam is not a curse but ?a mercy?. That spirit of comity, in turn, can become a great Islamic contribution to the future of this region - and to the future of our world. He expressed profound thanks to Sheikh Mohammad for providing the land for the 13,000 square metre Centre. WAM/TF
SCOURCE

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Aga Khan opens Ismaili Centre, first for Middle East

Author: BI-ME staff

Source: BI-ME and agencies

Published: 26 March 2008

UAE. The Aga Khan, leader of the world's Ismaili Muslims, this week opened a cultural centre in Dubai for followers of the branch of Shia Islam. The Ismaili Centre Dubai is the first base for Ismailis in the majority-Sunni Muslim Middle East. The Aga Khan is the 49th hereditary imam, or spiritual leader, of the Ismailis, the second-largest group of Shiites. "This is a means of establishing a permanent cultural root in one area,'' the Aga Khan said today in an interview after opening the centre. He founded the Geneva-based Aga Khan Development Network, which has established several agencies in Syria and Egypt that focus on microfinance, education and culture to improve local living conditions. Dubai's Ruler HH Sheikh Mohammed bin Rashid al- Maktoum, donated the land for the centre in 1982, a gesture that is a "symbol of the wonderful diversity that characterises Dubai,'' the Aga Khan said. Dubai has become a regional business and tourism destination, attracting expatriates who use it as a base for accessing the rest of the Gulf region. The role of the Dubai Ismaili Centre, the fourth in the world after London, Lisbon and Vancouver, is to bring together the secular and the spiritual to emphasise the role of "Islam as a thinking, spiritual faith,'' according to a statement from the Aga Khan's secretariat. The United Arab Emirates location includes a prayer hall, as well as a secular pre-school, and will hold conferences and public exhibitions on Islam's heritage. "There is a long tradition, certainly in the Emirates, of tolerance and accommodating the practices and beliefs of the immigrant communities,'' Anthony Harris, former UK Ambassador to the UAE, said in a Bloomberg interview. Earlier this month, Qatar opened its first church since pre-Islamic times. Qatar joined Kuwait, the UAE and Bahrain in allowing churches to be built to serve the 70,000 Christians living in the Arabian Peninsula. The Ismaili Centre's Egyptian architects, El Dahan & Farid Engineering Consultants, were inspired by the Fatimid Empire in Cairo, which dominates accounts of Ismaili history for about 400 hundred years after the founding of Islam in the seventh century. "That's where Ismaili history lies,'' Azim Nanji, Professor of Islamic Studies at Stanford University in California and Director of the London-based Institute of Ismaili Studies, said today during a tour of the Centre. "That period in Egypt was such a fertile time for creativity, and this center is a way to bring that ethos back again.'' About 85% of the world's Muslims are Sunni, while some 15% are from Shia and other minority branches.

http://www.bi-me.com/main.php?id=18556&t=1&c=33&cg=4

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Hamdan meets with Aga Khan

WAM Published: March 25, 2008, 00:34

Abu Dhabi: Shaikh Hamdan Bin Zayed Al Nahyan, Deputy Prime Minister, on Monday received Prince Aga Khan, spiritual leader of the Islamic Ismaili sect. Shaikh Hamdan and Aga Khan reviewed a number of educational, social and developmental projects implemented by the Aga Khan Foundation in Arab and Islamic countries. Among those present was Shaikh Tahnoun Bin Zayed Al Nahyan, Chairman of the Abu Dhabi Emiri Flight Authority.

REF

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United Arab Emirates visit

Sunday, 23 March 2008
Sheikh Mohammed Bin Hamdan Al Nahyan welcomes Mawlana Hazar Imam at Abu Dhabi airport, upon his arrival in the United Arab Emirates. Photo: Gary Otte
Mawlana Hazar Imam commenced his Golden Jubilee visit to the United Arab Emirates in the country’s capital, Abu Dhabi. Upon his arrival, Mawlana Hazar Imam was received by Sheikh Mohammed Bin Hamdan Al Nahyan and leaders of the UAE Jamat. Shortly after his arrival, Princess Zahra and Prince Rahim also arrived in Abu Dhabi for this visit, and were welcomed by senior government officials and leaders of the Jamat.
Meanwhile, in Dubai, in joyous anticipation of Hazar Imam’s arrival, Golden Jubilee celebrations have commenced with social and cultural activities taking place every evening. Thousands of members of the international Jamat have arrived and are enjoying the warm hospitality of the Gulf Jamat, while volunteers continue to work behind the scenes, laying the groundwork for the Golden Jubilee Darbar and the Opening Ceremony of the Ismaili Centre Dubai.
Additional photographs are available in the gallery. Further details on the visit, including pictures and video clips, will continue to be posted on http://www.theismaili.org/.
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UAE Jamat prepares in anticipation of Golden Jubilee visit

UAE Jamati Leadership in discussion with volunteers. Photo: Ally`s Studio

With only days remaining before Mawlana Hazar Imam’s expected arrival in the United Arab Emirates, there is an of excitement and anticipation as the Jamat prepares for an historic visit. Golden Jubilee National Task Forces are busy planning and coordinating the visit. As the pressure builds and hundreds of volunteers work feverishly into the early hours of the morning, a Task Force leader notes, “It is a privilege to be working for this Golden Jubilee visit... a once-in-a-lifetime opportunity.”

Youth practicing dance performances for the celebrations. Photo: Ally`s Studio

In the Garhoud Activity Centre, children are rehearsing for a Youth Celebration performance. “Everything is happening so fast,” says one young member excitedly. She is preparing a dance set to a song in which each verse is composed in a different language. “We’ve been practising every night until 11:00 PM!”

This historic event is expected to draw thousands of international visitors from Jamats around the world. A volunteer with the Ismaili Council reflects on the magnitude of the occasion: “This is an opportunity where everyone — man, woman, child, young and old — can take part in his or her capacity ... we have the opportunity to host the worldwide Jamat here.” In addition to the Golden Jubilee Darbar, preparations are being made for the planned opening of the Ismaili Centre Dubai — the first such centre in the Middle East.

Further details on the visit, including pictures and video clips, will be posted on http://www.theismaili.org/

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Navroz Mubarak

Navroz

Festive spread for Navroz.
Photo: Mahdi Ayat

Today, the 21st of March, 2008, Ismaili Muslims worldwide observe Navroz (Nowruz), a festival celebrated in many Muslim communities and cultures, particularly those belonging to the Shia. For Persian communities, it marks the beginning of a new year and the first day of spring. More generally, it signifies a time of spiritual renewal and physical rejuvenation, as well as the spirit of gratitude for blessings and an outlook of hope and optimism towards the future.

The festival of Navroz commemorates a centuries-old, agrarian custom that over time was integrated into various cultures and faith traditions. Today, Navroz is celebrated in many parts of the Middle East and Central and South Asia, particularly among peoples influenced by Persian and Turkic civilizations. In countries such as Iran, Azerbaijan, Turkmenistan, Tajikistan, Uzbekistan, Afghanistan, Kazakhstan, and Kyrgyzstan, Navroz is observed as a public holiday.

Like other Muslim communities with roots in Iran and Central Asia, the Ismailis observe the festival of Navroz in the spirit of humble thanksgiving to Allah for His bountiful creation and blessings. In Sura Ya-Sin of the Holy Qur’an, Allah says:

Let the once dead earth be a sign to them. We gave it life, and from it produced grain for their sustenance. We planted it with palm and the vine and watered it with gushing springs, so that men might feed on its fruit. It was not their hands that made all this. Should they not give thanks?
— Surah 36, Verses 33–35

Ismailis across the globe celebrate Navroz with the recital of devotional poetry in the form of ginans, qasidas, and manqabas. Dried fruits, nuts and grains are distributed among Jamati members, symbolising abundance and sustenance. Navroz is also a time of family gatherings and celebratory meals, thus strengthening family bonds and fraternal ties.

Navroz Mubarak!

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STEP students visit Cairo

STEP students visit Cairo
March 2008

Students of the first cohort of the Secondary Teacher Education Programme (STEP) recently returned from an educational tour of Cairo, Egypt (February 13–19, 2008). This visit was the second of two field trips that STEP participants take as part of their double master’s degree course. The first such visit, taken in November 2007, was to Cordoba Spain.

Rich in history and culture, Cordoba and Cairo are considered to be two of the great cities of Muslim civilisations. Both cities feature prominently in the IIS-developed Secondary Curriculum, which will be used by graduates of the STEP for the education of secondary-level Ismaili students worldwide. STEP participants are currently “testing” elements of the Secondary Curriculum with Ismaili youth in London’s religious education centres as part of their local practicum experience.

The recent trips to Cordoba and Cairo are meant to provide STEP participants with experience to complement their academic studies. They can then draw upon these real-life stories to enliven their teaching.

The students found the experience both enjoyable and educational. One of the students, Saba Ebrahim, summarised it thus: “Both educational excursions guided us in an exploration of our heart and mind, and helped in our development as teachers. For this reason, Spain and Egypt will always hold a special place in our hearts.”

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New Publication on ‘Ghazali: The Revival of Islam’ by Eric Ormsby of the IIS

New Publication on ‘Ghazali: The Revival of Islam’ by Eric Ormsby of the IIS
March 2008

Professor Eric Ormsby, who has been reading, teaching and writing about the works of Abu Hamid al-Ghazali (1058-1111 CE) for almost thirty years, has written a book for the general reader on this influential theologian and mystic. The new book attempts to disentangle the many Ghazalis of legend and polemic to present him anew, in clear and readable fashion.

Ghazali remains a controversial figure almost a millennium after his death, not least for his unjust attacks on Ismaili teaching and doctrine. He is admired by many, Sunni and Shi‘i alike, but disliked by almost as many others. In Saudi Arabia, for instance, his books are banned.

This book ‘Ghazali: The Revival of Islam’ was written as part of the series ‘Makers of the Muslim World’. Professor Patricia Crone, general editor of the series, invited Professor Ormsby to write on Ghazali. She wanted a book which “an intelligent astrophysicist” with no prior knowledge of Islam could read and enjoy. That meant no footnotes, no technical discussions, and not even any diacritical marks on Arabic or Persian terms---none of the features of the usual scholarly book. Professor Ormsby accepted the challenge and the result is this fascinating work.

In this book, the events of Ghazali’s life, including his famous nervous breakdown of 1095 CE, are discussed, as are his most important writings in law, theology, philosophy and Sufi mysticism. A useful feature of the book is the inclusion of Ghazali’s writing with many excerpts given, often in new translation. Professor Ormsby sets out to show the hidden coherence of Ghazali’s thought; he also offers fresh interpretations of certain of his most controversial doctrines, arguing, for example, that Ghazali’s notorious attacks on Ismaili teachings suggest that he was more deeply influenced by Ismaili thinkers than he acknowledged.

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Milad-un-Nabi

Calligraphy bearing the name of Prophet Muhammad. Photo: Courtesy of Hattat Aziz Efendi

This week, Muslims around the world commemorate Milad-un-Nabi, literally meaning the “birth of the Prophet.” Prophet Muhammad (peace be upon him and his family) was born in Mecca in the year 570 CE and grew up to be a respected merchant, known for his honesty, integrity and trustworthiness. At the age of 40, he received his first revelation from Allah, marking the commencement of his prophethood.

Prophet Muhammad’s life established a paradigm which Muslims have looked to over the past 1 400 years. While he led the ummah through the interpretation of faith, his leadership also brought about a new ethical outlook — an Islamic social conscience inspired by Allah’s revelation. He emphasised the dignity of humankind through care for the poor and marginalised, the importance of justice and equity in building a peaceful society, and he cultivated a pluralist outlook in which human diversity was valued and cherished.

The Prophet faced considerable social and cultural challenges given the prevailing mores and customs in Arabia. Most importantly, he faced opposition to his message of revelation. He built alliances and engaged in diplomacy, mounted defensive expeditions when necessary, and dispatched envoys to explain the message of Islam. He arbitrated disputes between quarrelling tribes in order to prevent feuding and to uphold the peace. Above all, by his own example of tolerance, trustworthiness and compassion, and because of the manifest justice of his message, the Prophet was able to ensure that the revelation of Islam prevailed in Arabia and beyond. Many Muslims came forward to share their material resources, as well as their time and talent, to help the Prophet stabilise and strengthen the institutions of din and dunya — faith and society.

In Shia tradition and belief, the Prophet’s absolute authority in matters of faith and his mission to bring about a just social order was entrusted by divine command to his cousin and son-in-law Hazrat Ali, as the first in the line of hereditary Imams from the Prophet's progeny. As the Ismaili Jamat observes Milad-un-Nabi during this Golden Jubilee year, it is appropriate to revisit Mawlana Hazar Imam’s reflections on the relevance of the Prophet’s life to modern Islamic society:

The Holy Prophet’s life gives us every fundamental guideline that we require to resolve the problem as successfully as our human minds and intellects can visualise. His example of integrity, loyalty, honesty, generosity, both of means and of time; his solicitude for the poor, the weak and the sick; his steadfastness in friendship; his humility in success; his magnanimity in victory; his simplicity; his wisdom in conceiving new solutions for problems which could not be solved by traditional methods without affecting the fundamental concepts of Islam – surely all these are foundations which, correctly understood and sincerely interpreted, must enable us to conceive what should be a truly modern and dynamic Islamic society in the years ahead.
— International Seerat Conference, Karachi, Pakistan, 1976.

SCOURCE

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Prince Amyn, Prince Hussain and Princess Khaliya visit the Ismaili Centre, Lisbon

Prince Amyn inspects plans at the Centro Ismaili in Lisbon with President Amirali Bhanji of the Ismaili Council for Portugal, Rahim Kara, the Centro Ismaili building manager and other senior management. Photo: Tiago Brarens

Prince Amyn, Prince Hussain and Princess Khaliya today toured the Centro Ismaili in Lisbon. They are in Portugal for the opening of “The Path of Princes: Masterpieces of the Aga Khan Museum Collection” exhibition at the Calouste Gulbenkian Museum in Lisbon. The exhibition comprises works of Islamic art, covering over a thousand years of history, from the collection of the future Aga Khan Museum, planned for opening in 2011 in Toronto, Canada.

The items - in stone, wood, ivory and glass, metalwork, ceramics, paper and parchment - date from the 8th to the 18th centuries, reflecting the artistic accomplishments of Muslim civilisations from the Iberian Peninsula to China. Displaying some of the world’s most important masterpieces of Islamic art, the exhibition includes the late Prince Sadruddin's acclaimed collection of miniatures and manuscripts. Hosted at the Calouste Gulbenkian Museum, the exhibition follows earlier ones held at the Louvre Museum in Paris, the Ismaili Centre in London and at the Palazzo della Pilotta in Parma, Italy.

Further details on the opening of the exhibition will be available on www.akdn.org

Prince Amyn admiring the orange trees in the gardens of the Centro Ismaili in Lisbon. Photo: Tiago Brarens

Prince Hussain and Princess Khaliya tour the gardens of the Ismaili Centre, Lisbon, accompanied by Nazim Ahmed, AKDN Representative for Portugal and Rahim Kassam, EO of the Ismaili Council for Portugal. Photo: Tiago Brarens

Prince Hussain and Princess Khaliya sign the Visitors Book at the Scouts Headquarters in the Centro Ismaili, Lisbon. Photo: Tiago Brarens

TheIsmaili.org

Date posted:
March 2008

This is the official website of the Ismaili Muslim Community
© Islamic Publicatio

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“Masterpieces of the Aga Khan Museum” Opens at the Calouste Gulbenkian Museum in Lisbon

“Masterpieces of the Aga Khan Museum” Opens at the
Calouste Gulbenkian Museum in Lisbon

João Castel-Branco of the Calouste Gulbenkian Foundation (left), Prince Amyn Aga Khan and Luis Monreal, General Manager of the Aga Khan Trust for Culture, at the inauguration of the exhibition in Lisbon. Click on photo for larger image. Photo: Lucas Moura

13 March 2008, Lisbon, Portugal - “The Path of Princes: Masterpieces of the Aga Khan Museum Collection” exhibition at the Calouste Gulbenkian Museum in Lisbon was officially opened today by Emílio Rui Vilar, President of the Calouste Gulbenkian Foundation and Prince Amyn Aga Khan, who was representing his brother, His Highness the Aga Khan. Portugal’s Minister of Culture, José António Pinto Ribeiro also attended the event. The exhibition comprises works of Islamic art, spanning over a thousand years of history, from the collection of the future Aga Khan Museum, due to open in 2011 in Toronto, Canada.

Comprising works of art in stone, wood, ivory and glass, metalwork, ceramics, rare works on paper and parchment, the items in the collection create an overview of the artistic accomplishments of Muslim civilisations from the Iberian Peninsula to China and from the 8th to the 18th centuries. The collection contains some of the world’s most important masterpieces of Islamic art, including items from the collection of miniatures and manuscripts formed by the late Prince Sadruddin Aga Khan (uncle of His Highness the Aga Khan).

“The Path of Princes: Masterpieces of the Aga Khan Museum Collection” exhibition in Lisbon. Click on photo for larger image.Photo: Lucas Moura

Speaking at the opening of the exhibition, Prince Amyn thanked the Calouste Gulbenkian Museum for their generosity in hosting the works of the Aga Khan Museum. “I hope this is the beginning of a long term collaboration between the Aga Khan Trust for Culture and the Gulbenkian Museum,” he said. “Exhibitions such as this one play an important role in promoting understanding, respect and appreciation for different cultures and traditions,” he said.

“Beyond the intrinsic value of this encounter between two significant art collections, the exhibition’s symbolic value is of added importance at the present time for the role that institutions like the Calouste Gulbenkian Foundation and the Aga Khan Trust for Culture may take in furthering the understanding of diversity, a condition conducive to the opening of dialogue between peoples and cultures,” said Emílio Rui Vilar, President of the Calouste Gulbenkian Foundation.

Prince Hussain and Princess Khaliya with curator Maria Fernanda Passos Leite at the inauguration of the exhibition. Click on photo for larger image. Photo: Lucas Moura

The exhibition is organised along two main themes: “The Word of God” and “The Power of the Sovereign”. “The Word of God” presents Qur’ans from different periods of history, illustrating how the sacred text inspired works in both art and architecture. “The Power of the Sovereign” presents works of art from some of the major courts of Islamic history, ranging from precious gold and rock crystal objects produced for the Fatimids in the tenth and eleventh centuries to portraits of Ottoman Sultans and Qajar Shahs. It includes objects that illustrate medieval and early modern Islamic court life, ranging from education to statesmanship, through a series of scientific texts, books of fables, miniaturist paintings and drawings, albums of calligraphy, pen cases, stringed instruments, wood panels, tile ceramics and metalwork.

The exhibition is held under the patronage of His Highness the Aga Khan, founder and Chairman of the Aga Khan Development Network (AKDN), and His Excellency the President of the Republic of Portugal, Anibal Cavaco Silva. Previously exhibited in Parma, Italy, London, United Kingdom and in Paris, France, the Museum’s collections are expected to be on show in several other European cities prior to the opening of the museum in Toronto.

The Aga Khan intends the museum to be a centre of education and learning dedicated to the presentation of Muslim arts and culture in all their historic, cultural and geographical diversity. It is one of three museum projects currently under development by the AKTC. The other two are the Museum of Historic Cairo, in Egypt, and the Indian Ocean Maritime Museum in Zanzibar.

The Museum of Historic Cairo is designed to give both Cairenes and foreigners insights into the cultural and architectural heritage of the Egyptian capital’s historic area. The Museum will be complemented by exhibition spaces within the neighbouring 12th Century Ayyubid wall and within recently restored cultural buildings in the historic city, which visitors will be encouraged to discover as they leave the Museum.

The Indian Ocean Maritime Museum in Zanzibar is part of the Trust’s long-standing revitalisation work in Zanzibar’s Stone Town, which is a World Heritage Site. The Museum is dedicated to illustrating the exchange of goods, ideas and myths that took place between the diverse coastal civilisations of the Indian Ocean.

“The Path of Princes: Masterpieces of the Aga Khan Museum Collection” exhibition in Lisbon. Click on image for more information.

The museums are part of the Aga Khan Trust for Culture’s wide range of activities aimed at the preservation and promotion of the material and spiritual heritage of Muslim societies. As the cultural agency of the Aga Khan Development Network, AKTC leverages cultural heritage as a means of supporting and catalysing development.

For more information, please contact:

Sam Pickens
Aga Khan Development Network
P.O. Box 2049
1211 Geneva 2
Switzerland
Tel: (+41 22) 909 7200
Fax: (+41 22) 909 7291
Website: www.akdn.org

Elisabete Caramelo
Fundação Calouste Gulbenkian
Avenida de Berna, 45A
1067-001 Lisboa
Portugal
T +351 21 782 3000
F +351 21 782 3021
Website: www.gulbenkian.pt

NOTES

His Highness the Aga Khan is the 49th hereditary Imam (spiritual leader) of the Ismaili Muslims and a direct descendant of the Prophet Muhammad (peace be upon him). A Harvard graduate in Islamic history, the Aga Khan succeeded his grandfather as Imam of the Ismailis in 1957. He is the founder and chairman of the Aga Khan Development Network.

The Aga Khan Development Network (AKDN) is a group of private, non-denominational development agencies working to empower communities and individuals to improve living conditions and opportunities, especially in sub-Saharan Africa, Central and South Asia, and the Middle East. The Network’s nine development agencies focus on social, cultural and economic development for all citizens, regardless of gender, origin or religion. The AKDN’s underlying ethic is compassion for the vulnerable in society. Its annual budget for philanthropic activity is in excess of US$ 350 million.

E X H I B I T I O N
The Path of Princes
Masterpieces of the Aga Khan Museum Collection
March 14 – July 6, 2008
Tuesday to Sunday: 10 a.m. to 6 p.m.
Closed Mondays and holidays: Easter Sunday and First of May.

Admission: € 4 (includes museum)

M A Y C O N F E R E N C E S
Five lectures on Islamic art and culture
(5, 7, 12, 19 and 26 – 6.30 p.m.) and a programme on the Aga Khan Award for Architecture (8, from 2.00 to 7.00 p.m.)

Full programme to be announced.

G U I D E D V I S I T S
After March 27, 2008
Thursdays – 3 p.m.
Sunday, April 20, 2008 – 11 a.m.
With booking at visiting time, except on holidays
(Minimum 5 people, maximum 15 people)

For groups by previous booking:
dcerqueira@gulbenkian.pt
isilva@gulbenkian.pt
mrazevedo@gulbenkian.pt
Tel.: 21 782 34 55/6
Fax.: 21 782 3032

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Three IIS publications receive prestigious Iranian awards

Three IIS publications receive prestigious Iranian awards
March 2008

Three IIS publications were amongst the 19 books declared as winners at the ‘15^th Iran International Book of the Year Awards’ (Kitab-i Sal Jayizih-i Jahani). These were Sufi Hermeneutics: The Qur’an Commentary of Rashid al-Din Maybudi, Justice and Remembrance; Introducing the Spirituality of Imam ‘Ali and ‘Attar and the Persian Sufi Tradition: The Art of Spiritual Flight.

The book on Sufi Hermeneutics by Dr Annabel Keeler, the third publication in the Institute’s Qur’anic Studies series, examines the Sufi approach to Qur’anic interpretation as exemplified in a twelfth-century Persian tafsir, Rashid al-Din Maybudi’s Kashf al-asrar (Unveiling of Mysteries) – arguably one of the most important Qur’anic commentaries in the Persian language. Dr Reza Shah-Kazemi’s book on Imam ‘Ali provides an introduction to the spirituality of Imam ‘Ali through analysis and reflection upon the vast corpus of sayings attributed to him in the Muslim tradition. Previously, this book also received the Book of the Year on Vilayat (Kitab-e Saal-e Vilayat ) award at Qom, Iran. The book Attar and the Persian Sufi Tradition by Dr Leonard Lewisohn and Professor Christopher Shackle is a comprehensive survey and study of ‘Attar’s literary works and mystical doctrine to date, situating his poetry and prose within the wider context of the Persian Sufi tradition, upon which his writings wielded such a tremendous formative influence.

On behalf of all the non-Iranian prize-winners at the ceremony, Dr Keeler gave a short speech in Persian in which she expressed her gratitude, adding that such prizes are important in the field of knowledge as they give encouragement to researchers and writers. On the eve of the prize-giving ceremony, the International Prize winners were given a tour of the National Library of Iran. They were also presented with a framed certificate and an edition of Rumi’s Mathnawi with beautiful calligraphy.

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Coinage of the Fatimids

Coinage of the Fatimids

“Coins and the discipline of numismatics which deals with them, lie at the crossroads of so many historical, cultural and artistic concerns that hardly anyone studying a traditional civilization or an earlier period of history has been able to avoid handling or dealing with these thousands of small gold, silver or copper objects. Economic historians see in them the abstract standards used for maintaining regional or international exchanges, and draw from them important conclusions about inflationary practices, or the presence or absence of gold and silver. To political historians the primary interest of coins derives from their official character. Manufactured under strict governmental control in state-run mints, coins exhibit signs of power and authority, and changes in those signs usually imply major political or ideological changes. Historians of art have many reasons for being fascinated by coins, but a methodologically important one is that most are dated and thus provide benchmarks for the art historian’s maniacal passion for chronological sequence. In addition, coins are visual messages carried to a vast public, and their sheer number gives a sense of what was meant to be part of the natural visual language of a culture or of a historical moment. Social historians and ethnographers know how much coins were part of the complex system of gift-giving which characterises any human group.” Oleg Grabar, Centuries of Gold: The Coinage of Medieval Islam. London: Zamana Gallery, 1986, “Introduction”, p. 6.

The Fatimid caliphate was established in 909 in North Africa, and soon extended into Sicily, Egypt, Palestine and Syria reaching the peak of its power during the long reign of the 8th Fatimid Imam-caliph al-Mustansir bi’llah (d. 1094). During this period of almost 2 centuries, the Fatimids created a prosperous state with a remarkable intellectual, economic and cultural vitality.

Select a mint for more:

The selection of Fatimid coins presented here are important documents providing unique chronological and historical details. Further, the fine, elegant epigraphy, the more open design characterised by its circular emphasis, and the myriad of stylistic and artistic variations makes Fatimid coinage particularly interesting.

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official ismaili site updated UAE dubai visit

Yaa Ali Madad

Visit officail ismaili site www.theismaili.org for latest update on maulana hazar imam visit to Dubai UAE .

visit www.ismaili.com


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MHI UAE VISIT

UAE Visit

Mawlana Hazar Imam's next Golden Jubilee visit has been confirmed as the United Arab Emirates from 23 - 27 March 2008. During this visit, Mawlana Hazar Imam is expected to grant a Golden Jubilee Darbar in Dubai. Members of the Jamat from outside of the UAE planning on attending may register at www.goldenjubileedubai.com. Details, including photos, from the visit, will be posted on www.TheIsmaili.org.

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Contemporary Islam(s) & Muslims series lecture on ‘The Umma in the City’February 2008

Contemporary Islam(s) & Muslims series lecture on ‘The Umma in the City’February 2008
Dr Amira Bennison of the Faculty of Oriental Studies at the University of Cambridge spoke on the urban life of three pre-modern cities under Muslim rule, as responses to specific social, political and religious needs. ‘The Umma in the City: Cordoba, Marrakesh and Isfahan’, was delivered at The Institute of Ismaili Studies on 14 February 2008.
Dr Bennison began her talk by highlighting issues of language relating to cities in the Muslim world – such as the uncritical use of the ‘Islamic city’ as a unit of analysis. The dominant Orientalist view of Muslim cities as disorganised and ill-planned was linked to what was seen as an irrational ‘Muslim mind’. This was rooted, according to Dr. Bennison, not only in the general colonial tendencies of Euro-centrism, but also the case-studies from which generalisations were offered. Fez in French-colonial Morocco was a favourite, serving repeatedly as a model of the ‘Islamic city’ at large, as Janet Abu-Lughod famously noted in her 1987 article, ‘The Islamic City: Historic Myth, Islamic Essence, and Contemporary Relevance’, in the International Journal of Middle East Studies.
Instead of the ‘grand narrative’ approach of old, Dr Bennison argued for an appreciation of the particulars of Muslim cities. Her examples of Umayyad-era Cordoba, Safavid Isfahan and Almohad Marrakesh ranged not only across periods of history but also Shi‘a-Sunni orientation, and geographical locus. These were well-designed and aesthetically appealing cities, with the rulers keenly mindful of the umma (as understood at that time largely in local terms). Key architectural features in these cities, from mosques to more secular public spaces such as libraries and baths, reflected both continuities from earlier regimes, often non-Muslim, and interpretations of the prevailing religious ethos.
In his introductory remarks, Dr. Sajoo situated the talk in this lecture series by observing the role of the cities as crucibles of modern life in its everyday and historical forms. He referred to the univocal modernist narrative of cities in the influential work of Max Weber as worthy of challenge through more pluralist approaches – as exemplified by the multiple explorations of contemporary Islam in this series of talks.
Members of the audience engaged Dr. Bennison in lively exchanges about competing perspectives and terminology in her own discourse on Muslim cities, past and present.
This was the fifth in the Contemporary Islam(s) and Muslims series of lectures. Previous speakers have included Professor Sami Zubaida, Professor Mohamad Tavakoli-Targhi, Raficq Abdullah and Professor Haleh Afshar.
For more information on the Institute’s seminars and lectures, see the Seminars, Conference and Public lectures page. Dates and times of future seminars and lectures appear on the Forthcoming Events page.

Abstract of Dr Amira Bennison's lecture on 'The Umma in the City: Cordoba, Isfahan and Marrakesh'

Introductory Remarks by Dr Amyn B. Sajoo

View Video Clips of an Interview with Dr Amira Bennison

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