Welcome to F.I.E.L.D.- the First Ismaili Electronic Library and Database.

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The Quran, makes several references to the pen and to writing, in particular pointing out that Allah teaches by the pen (and teaches man) that which he does not know. The reference is simultaneously to revelation and the specific religious knowledge of faith that is passed on by revelation, as also to knowledge in general.

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The written word thus has from the outset, a symbolic content for Muslims which underlines and inspires the aesthetic significance that it developed as calligraphy grew to be a genuine art form. The written word as a symbol with both religious and aesthetic significance, is pervasive and is as important as it was several thousand years ago.

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In Islam, the divine message was passed through the Prophet, first orally and subsequently written down as the Quran. Mohammed (pbuh) is Allah's Prophet, a Messenger who transmits faithfully to humanity Allah's words addressed directly to him. Mohammed being not divine but a Messenger, it is his message, the Word of Allah, that is all-important and the Quran is the direct visual embodiment of Allah's Message.

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Just as the Quran and its message pervade every aspect of a Muslim's life, secular or religious, material or philosophic and abstract, almost any physical object can bear calligraphy, whether sacred or secular, whatever its size and use.

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Just as the Quran and its message pervade every aspect of a Muslim's life, secular or religious, material or philosophic and abstract, almost any physical object can bear calligraphy, whether sacred or secular, whatever its size and use.

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Nations, be they in the developed or Third World, will underestimate only at their own peril the role that tourism, and the leisure industry in general can and will play in their economies and in their overall growth in the years to come.

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Human genius is found in its variety which is the work of Allah. Harnessing that genius to the fullest should be one of the goals of all modern societies and nations in addition to mobilizing creative capacity from all segments of society. It is essential to nurture it, by providing a variety of educational opportunities suited to the talents of different individuals and the demands of a rapidly changing world.

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First of all you are a Moslem, from that you have gone higher up and are an Ismaili. Now Islam has many forms of prayers. Ismailis in prayers go to a higher and higher spiritual life till the supreme spiritual life is immediately reached after death by union as soon as the day comes when the real calls the apparent to itself. But Islam first and Ismailism much more so insists on action.

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The Qur’an is not a body of law, and that, I think, is a statement that every Muslim will make. What is referred to today as Islamic law is a compilation of views expressed by law makers who lived well after the revelation of the Qur’an, well after the time of the Prophet. The interesting thing is that in the Qu’ran, for example, a lot of the things which I would refer to as punishment, are punishment as deterrent.

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For decades the AKDN has been working with vulnerable communities to improve quality of life and reduce disaster risk. Today in the face of the climate crisis, understanding and mitigating these risks is even more urgent. Only by helping these communities adapt and thrive in harmony with their often-precarious habitat can we hope to mitigate the effects of climate change

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The language of a nation is not only the expression of its own voice but the mode of interpretation with all other human societies. Before it is too late, I, an old man, implore my brothers in Islam here not to finally decide for Urdu as the national language of Pakistan but to choose Arabic

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Many of our greatest architectural achievements were designed to reflect the promises of life hereafter, to represent in this world what we are told of the next. Since all that we see and do resonates on the faith, the aesthetics of the environment we build and the quality of the social interactions that take place within those environments, reverberate on our spiritual life.

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When I made my offer five years ago, I made it conditional upon three pledges by the authorities concerned. I requested first that the land upon which this complex of buildings would be created should be made available to us without charge. Secondly, I asked that the Foundation which I proposed to create in order to finance the project should be exempt from tax. Finally, I suggested that our builders should be encouraged to employ traditional techniques and concepts of Muslim architecture.

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But I think that we must keep in mind that these schools are meant to create an elite, to develop your children in such a way that they can go on through their secondary and university education, and thereafter enter the best universities in the world. This was the goal in building these new buildings and in trying to put together a core of teachers who really can produce outstanding students.

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I too, as the leader of my community, have become deeply involved in the provision of basic health and education, which I believe are crucial stepping stones towards mankind's self-realization and growth.

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Being responsible as the Imam for this Ismaili community of some 15 million people, I have necessarily become a student of social problems of all kinds. Islam, I should like to underline, is an all-encompassing faith. It gives direction to man's life, urging the individual to achieve a balance between material progress and spiritual well-being.

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Islam therefore guides man not only in his spiritual relationship with God, it also guides man in his relationship with his fellow men and his relationship with the material world around him. It encourages enterprise, but warns that enterprise, without a social conscience, is not acceptable. It is in this respect, where Islam's message applies to all aspects of man's life, that he will be judged not just on what he does but the manner in which he does it.

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This will be a place of congregation, of order, of peace, of prayer, of hope, of humility, and of brotherhood. From it should come forth those thoughts, those sentiments, those attitudes, which bind men together and which unite. It has been conceived and will exist in a mood of friendship, courtesy, and harmony.
It is my hope, a very deep hope, that it will become a symbol of a growing understanding in the West of the real meaning of Islam.

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The armies which set out from Saudi Arabia to conquer the various provinces such as Syria, Egypt, Iraq, Persia, North Africa and so forth took with them both the original political biases of Mecca and Medina and in many cases their own favourite leaders. It was difficult for the Khalifs to control the provinces which had been conquered by such armies as these tended to settle down most often in places with older cultures and better chances of agriculture, and the soldiers respected their own generals rather than the central authority.

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As the central authority declined, people turned to discussing the nature of Christ, the relationship that existed between the Emperor and Pope, and also the many problems relating to the Trinity. One heresy succeeded another at an extraordinary pace and, although the Church called numerous ecumenical councils, the difficulties remained unsolved. Here were born the Monophysites, the Duophysites, the Nestorians, the Albigentsians, the iconoclasts and many other such heresies.


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