Iran's Book House to review 'Diaries of Vladimir Ivanov'
According to IBNA correspondent, quoting from the Public Relations Office of Iran's Book House Institute, the organized to review 'Diaries of Vladimir Ivanov' is to be attended by the author Miklós Sárközy (PhD), and the Iranian experts Goudarz Rashtiani (PhD) and Mohsen Jafari-Mazhab (PhD).
'Diaries of Vladimir Ivanov' was edited by the Iranian scholar Farhad Daftary (PhD) and published in English in London, 2015.
Vladimir Ivanov was a noted Russian scholar who worked for a half a century on Ismaili studies in Iran and India has done. He found many texts related to this subject and made a consistent effort to edit, translate and publish these works.
The meeting is scheduled to be held at 4 to 6 p.m. in Iran's Book House Institute in Tehran.
http://www.ibna.ir/en/doc/naghli/232190 ... mir-ivanov
*****
Fifty Years in the East: The Memoirs of Wladimir IvanowHardcover– November 30, 2014
by Farhad Daftary(Editor)
http://www.amazon.com/Fifty-Years-East- ... 1784531529
Vladimir Ivanov
Today in history: The Ismaili Society was established
The Anjoman-e Esma‘ili (Ismaili Society), a research institution, was established on February 16, 1946 in Bombay (now Mumbai), India, under the patronage of Imam Sultan Mahomed Shah Aga Khan III. The aim of the Society was to promote independent and critical studies of Ismailism.
Vladimir Ivanow (Photo: Encyclopaedia Iranica)
Vladimir Ivanow (1886-1970) was instrumental in the establishment of the Ismaili Society, publishing a series of his works and collecting manuscripts. Over time, the Society came to possess a notable library of Ismaili manuscripts that are now in the library of The Institute of Ismaili Studies.
Born in St. Petersburg, Russia, Ivanow studied Arabic and Persian history as well as Islamic and Central Asian history at the Faculty of Oriental Languages, University of St. Petersburg, from where he graduated in 1911. He subsequently conducted field research on Persian dialects and folk poetry in Iran for many years.
In 1915, he joined the Asiatic Museum of the Russian Academy of Sciences in St. Petersburg as an assistant keeper of the manuscript, where he catalogued a small number of Ismaili manuscripts acquired by Ivan Ivanovich Zarubin (1887-1964), the renowned Russian scholar of Tajik dialects. These manuscripts dated from the Alamut and post-Alamut periods of Nizari Ismaili history that had been preserved in Central Asia. This was Ivanow’s first contact with Ismaili literature.
A guide to Ismaili literature by Ivanow (Photo: University of Toronto, Library Catalogue)
Ivanow settled in Calcutta, India, in 1920 where the president of the Asiatic Society of Bengal commissioned him to catalogue their extensive collection of Persian manuscripts. Subsequently Ivanow moved to Bombay, where he had established relations with Nizari Khojas who introduced him to Imam Sultan Mahomed Shah.
In January 1931, Imam Sultan Mahomed Shah employed Ivanow to conduct research into the literature and history of Ismailis. Ivanow found access to Ismaili manuscripts held in private collections in India, Persia, Afghanistan, Central Asia, and elsewhere. He also established relations with several scholars in this field who gave him access to their family collections of manuscripts dating to the Fatimid phases of Ismaili history. Ivanow described these manuscripts in his catalogue published in 1933, A Guide to Ismaili Literature, the first catalogue of the Ismaili sources published in modern times. This catalogue demonstrated the richness and diversity of Ismaili literature and was an invaluable tool, for several decades, in the advancement of Ismaili scholarship.
In a subsequent publication in 1963, Ivanow identified several hundred additional manuscripts. By this time, according to Daftary, “Ismaili studies as a whole had undergone a revolution, thanks to the concerted efforts of Ivanow and a few other notable scholars including A.A.A Fyzee (1899-1981), Husayn F. al-Hamdani (1901-1962), Zahed Ali (1888-1958) and Henry Corbin.”1
The Society’s latest publication and Ivanow’s final work, Ismaili Literature (Tehran, 1963), was a bibliographical survey of the extant Ismaili manuscript literature providing detailed information on some 900 titles. Ivanow identified, recovered, edited, translated and studied a large portion of the surviving literature of the Nizari Ismailis and stands as “the unrivalled founder of modern Nizari Ismaili studies.”2
/ismailimail.wordpress.com/2016/02/16/today-in-history-the-ismaili-society-was-established/
The Anjoman-e Esma‘ili (Ismaili Society), a research institution, was established on February 16, 1946 in Bombay (now Mumbai), India, under the patronage of Imam Sultan Mahomed Shah Aga Khan III. The aim of the Society was to promote independent and critical studies of Ismailism.
Vladimir Ivanow (Photo: Encyclopaedia Iranica)
Vladimir Ivanow (1886-1970) was instrumental in the establishment of the Ismaili Society, publishing a series of his works and collecting manuscripts. Over time, the Society came to possess a notable library of Ismaili manuscripts that are now in the library of The Institute of Ismaili Studies.
Born in St. Petersburg, Russia, Ivanow studied Arabic and Persian history as well as Islamic and Central Asian history at the Faculty of Oriental Languages, University of St. Petersburg, from where he graduated in 1911. He subsequently conducted field research on Persian dialects and folk poetry in Iran for many years.
In 1915, he joined the Asiatic Museum of the Russian Academy of Sciences in St. Petersburg as an assistant keeper of the manuscript, where he catalogued a small number of Ismaili manuscripts acquired by Ivan Ivanovich Zarubin (1887-1964), the renowned Russian scholar of Tajik dialects. These manuscripts dated from the Alamut and post-Alamut periods of Nizari Ismaili history that had been preserved in Central Asia. This was Ivanow’s first contact with Ismaili literature.
A guide to Ismaili literature by Ivanow (Photo: University of Toronto, Library Catalogue)
Ivanow settled in Calcutta, India, in 1920 where the president of the Asiatic Society of Bengal commissioned him to catalogue their extensive collection of Persian manuscripts. Subsequently Ivanow moved to Bombay, where he had established relations with Nizari Khojas who introduced him to Imam Sultan Mahomed Shah.
In January 1931, Imam Sultan Mahomed Shah employed Ivanow to conduct research into the literature and history of Ismailis. Ivanow found access to Ismaili manuscripts held in private collections in India, Persia, Afghanistan, Central Asia, and elsewhere. He also established relations with several scholars in this field who gave him access to their family collections of manuscripts dating to the Fatimid phases of Ismaili history. Ivanow described these manuscripts in his catalogue published in 1933, A Guide to Ismaili Literature, the first catalogue of the Ismaili sources published in modern times. This catalogue demonstrated the richness and diversity of Ismaili literature and was an invaluable tool, for several decades, in the advancement of Ismaili scholarship.
In a subsequent publication in 1963, Ivanow identified several hundred additional manuscripts. By this time, according to Daftary, “Ismaili studies as a whole had undergone a revolution, thanks to the concerted efforts of Ivanow and a few other notable scholars including A.A.A Fyzee (1899-1981), Husayn F. al-Hamdani (1901-1962), Zahed Ali (1888-1958) and Henry Corbin.”1
The Society’s latest publication and Ivanow’s final work, Ismaili Literature (Tehran, 1963), was a bibliographical survey of the extant Ismaili manuscript literature providing detailed information on some 900 titles. Ivanow identified, recovered, edited, translated and studied a large portion of the surviving literature of the Nizari Ismailis and stands as “the unrivalled founder of modern Nizari Ismaili studies.”2
/ismailimail.wordpress.com/2016/02/16/today-in-history-the-ismaili-society-was-established/
Meeting the Otherness: Wladimir Ivanow's Memoirs and his Early Encounters
with Iranian Minority Groups
Miklós Sárközy
https://www.cambridgescholars.com/download/sample/64460
Wladimir Alekseevich Ivanow1 (1886 – 1970) played a crucial role in the
development of Islamic science as a founding father of Ismaili studies. He
spent most of his life in exile in India and Iran (Persia) after 1917 due
to political reasons and – to a lesser extent – due to his own personal
decisions. His vast oeuvre in the field of Ismaili studies as well as his
contributions to Ismaili-related researches in Ismaili archaeology,
philology and history are milestones and are of great importance for those
interested in Ismaili studies and Shia history. His constant interest in
Ismailism successfully challenged the mainly Sunni-based scholarship of
Islamic studies in the first half of the 20th century. The present essay
aims at presenting hitherto neglected data on the beginnings of Ivanow's
scientific interests especially his earliest Ismaili connections before his
forced exile from Russia. It is perhaps a lesser known fact that besides
the Ismaili community, Ivanow published papers on other ethnic or religious
minorities such as the Roma of Iran (or as he called them: Gypsies) and
Sufis, which makes him an early pioneer of minority studies within the
field of Iranian studies. However, in the light of his long-awaited and
recently published personal memoirs, we can raise several new aspects
concerning his earliest contacts with these minority groups of Iran at the
dawn of his scientific career.
Read the whole article here:
https://www.cambridgescholars.com/download/sample/64460
with Iranian Minority Groups
Miklós Sárközy
https://www.cambridgescholars.com/download/sample/64460
Wladimir Alekseevich Ivanow1 (1886 – 1970) played a crucial role in the
development of Islamic science as a founding father of Ismaili studies. He
spent most of his life in exile in India and Iran (Persia) after 1917 due
to political reasons and – to a lesser extent – due to his own personal
decisions. His vast oeuvre in the field of Ismaili studies as well as his
contributions to Ismaili-related researches in Ismaili archaeology,
philology and history are milestones and are of great importance for those
interested in Ismaili studies and Shia history. His constant interest in
Ismailism successfully challenged the mainly Sunni-based scholarship of
Islamic studies in the first half of the 20th century. The present essay
aims at presenting hitherto neglected data on the beginnings of Ivanow's
scientific interests especially his earliest Ismaili connections before his
forced exile from Russia. It is perhaps a lesser known fact that besides
the Ismaili community, Ivanow published papers on other ethnic or religious
minorities such as the Roma of Iran (or as he called them: Gypsies) and
Sufis, which makes him an early pioneer of minority studies within the
field of Iranian studies. However, in the light of his long-awaited and
recently published personal memoirs, we can raise several new aspects
concerning his earliest contacts with these minority groups of Iran at the
dawn of his scientific career.
Read the whole article here:
https://www.cambridgescholars.com/download/sample/64460
Today in history: Imam Sultan Muhammad Shah established a research institution
Imam Sultan Muhammad Shah Aga Khan III (r. 1885-1957) established a research institution, the Ismaili Society (Anjoman-e Esma‘ili), on February 16, 1946 in Bombay (now Mumbai), India. According to the Charter, its primary objective was “the promotion of independent and critical study of all matters connected with Ismailism with the stated policy of refraining from all religio-political missionary activities” (Daftary, Anjoman-e Esma‘ili, IIS).
The Ismaili Society evolved from the Islamic Research Association also established by Imam Sultan Muhammad Shah in Bombay in 1933. The Russian scholar Wladimir Ivanow was involved in the creation of both institutions. Ivanow worked with his colleagues in the executive committee of the Association, notably its president Ali M. Mecklai and secretary Asaf A. A. Fyzee, to give an Ismaili focus to the research and publications of the Association and eventually transformed it into the new Ismaili Society, with Mecklai continuing as its president.
With Ivanow as editor and principal author, the Society established a series of texts in Persian, Arabic, English, and Gujarati. Ivanow’s close relations with non-Nizari Ismailis gave him access to carefully guarded private collections of Ismaili manuscripts, a large number of which he procured for the Society’s library.
Major publications
“Between 1946 and 1963 the Society published twenty-eight major items, twenty-two of which were contributed by Ivanow himself. The most important Ismaili texts, edited and translated for the first time by Ivanow include:
Nasir Khusraw’s Shish Fasl (Bombay, 1949);
Nasir al-Din Tusi’s Rawdat al-taslim (Bombay, 1950);
Pandiyat-i jawanmardi, containing the sayings of the late 15th century imam Mustansir bi’llah (Bombay, 1953);
Haft bab of Abu Ishaq Quhistani, a Nizari author of the early 16th century (Tehran, 1957);
Fasl dar bayan-i shenakht-i imam; the Tasnifat, attributed to Khayrkhah Herati, a Nizari missionary of the mid-16th century (Tehran, 1961);
and some works by Shihab al-Din Shah (d. 1884), the eldest son of Imam Aqa Ali Shah Aga Khan II.
The Society’s latest publication, and Ivanow’s final work, Ismaili Literature (Tehran, 1963), is a bibliography of the existing Ismaili manuscript literature providing detailed information on some 900 titles.
By 1964 the Society’s publication series was discontinued and the institution was absorbed by the Ismaili Association of Pakistan in Karachi. The Institute of Ismaili Studies is now the steward of the Ismaili Society’s collection of manuscripts.
Adapted from
Dr. Farhad Daftary’s, Anjoman-e-Esma’ili (Isma’ili Society, The Institute of Ismaili Studies
nimirasblog.wordpress.com/2019/02/16/the-ismaili-society-was-established-in-bombay-by-imam-sultan-muhammad-shah/?utm_source=Direct
Imam Sultan Muhammad Shah Aga Khan III (r. 1885-1957) established a research institution, the Ismaili Society (Anjoman-e Esma‘ili), on February 16, 1946 in Bombay (now Mumbai), India. According to the Charter, its primary objective was “the promotion of independent and critical study of all matters connected with Ismailism with the stated policy of refraining from all religio-political missionary activities” (Daftary, Anjoman-e Esma‘ili, IIS).
The Ismaili Society evolved from the Islamic Research Association also established by Imam Sultan Muhammad Shah in Bombay in 1933. The Russian scholar Wladimir Ivanow was involved in the creation of both institutions. Ivanow worked with his colleagues in the executive committee of the Association, notably its president Ali M. Mecklai and secretary Asaf A. A. Fyzee, to give an Ismaili focus to the research and publications of the Association and eventually transformed it into the new Ismaili Society, with Mecklai continuing as its president.
With Ivanow as editor and principal author, the Society established a series of texts in Persian, Arabic, English, and Gujarati. Ivanow’s close relations with non-Nizari Ismailis gave him access to carefully guarded private collections of Ismaili manuscripts, a large number of which he procured for the Society’s library.
Major publications
“Between 1946 and 1963 the Society published twenty-eight major items, twenty-two of which were contributed by Ivanow himself. The most important Ismaili texts, edited and translated for the first time by Ivanow include:
Nasir Khusraw’s Shish Fasl (Bombay, 1949);
Nasir al-Din Tusi’s Rawdat al-taslim (Bombay, 1950);
Pandiyat-i jawanmardi, containing the sayings of the late 15th century imam Mustansir bi’llah (Bombay, 1953);
Haft bab of Abu Ishaq Quhistani, a Nizari author of the early 16th century (Tehran, 1957);
Fasl dar bayan-i shenakht-i imam; the Tasnifat, attributed to Khayrkhah Herati, a Nizari missionary of the mid-16th century (Tehran, 1961);
and some works by Shihab al-Din Shah (d. 1884), the eldest son of Imam Aqa Ali Shah Aga Khan II.
The Society’s latest publication, and Ivanow’s final work, Ismaili Literature (Tehran, 1963), is a bibliography of the existing Ismaili manuscript literature providing detailed information on some 900 titles.
By 1964 the Society’s publication series was discontinued and the institution was absorbed by the Ismaili Association of Pakistan in Karachi. The Institute of Ismaili Studies is now the steward of the Ismaili Society’s collection of manuscripts.
Adapted from
Dr. Farhad Daftary’s, Anjoman-e-Esma’ili (Isma’ili Society, The Institute of Ismaili Studies
nimirasblog.wordpress.com/2019/02/16/the-ismaili-society-was-established-in-bombay-by-imam-sultan-muhammad-shah/?utm_source=Direct
[Feb]This month in history: The pioneer of Ismaili studies, Ivanow, came into contact with Ismailis for the first time
Posted by Nimira Dewji
“They [Ismailis] with amazing care and devotion kept through ages burning that Light, mentioned in the Qur’an which God always protects against all attempts of His enemies to extinguish it…I rarely saw anything so extraordinary and impressive as this ancient tradition being devoutly preserved…”
Ivanow
Ivanow. Source: The Institute of Ismaili Studies
The pioneer of Ismailis Studies, Vladmir Ivanow was born in 1886 in St. Petersburg, Russia, where he studied Arabic and Persian as well as Islamic and Central Asian history at the Faculty of Oriental Languages, University of St. Petersburg, graduating in 1911.
During his travels in Persia in 1912, where he conducted field research on Persian dialects and folk poetry, Ivanow heard about a community called Ismailis, but he disbelieved it. At the time, it was universally accepted that Ismailis of Alamut (1090-1256) in Persia had been wiped out by the brutality of the Mongols. Upon further investigation, Ivanow confirmed the existence of Ismailis in various localities in Persia, encountering many of them. He stated:
“I came in touch with the Ismailis for the first time in Persia, in February 1912 […] My learned friends in Europe plainly disbelieved me when I wrote about the community to them. It appeared to them quite unbelievable that the most brutal persecution, wholesale slaughter, age-long hostility and suppression were unable to annihilate the community which even at its highest formed but a small minority in the country…
Only later on, however, when my contact with them grew more intimate, I was able to see the reasons for such surprising vitality. It was their quite extraordinary devotion and faithfulness to the tradition of their ancestors, the ungrudging patience with which they suffered all the calamities and misfortunes, cherishing no illusions whatsoever as to what they could expect in life and in the contact with their majority fellow countrymen. They with amazing care and devotion kept through ages burning that Light, mentioned in the Qur’an which God always protects against all attempts of His enemies to extinguish it. I rarely saw anything so extraordinary and impressive as this ancient tradition being devoutly preserved in the poor muddy huts of mountain hamlets or poor villages in the desert” (My First Meeting with the Ismailis in Persia, IIS).
In 1915, Ivanow joined the Asiatic Museum of the Russian Academy of Sciences in St. Petersburg as an assistant keeper of manuscripts. Ivanow catalogued a small number of Ismaili manuscripts, his first contact with Ismaili literature, acquired by Ivan Zarubin (1887-1964), the renowned Russian scholar of Tajik dialects. These manuscripts, dating to the Alamut (1090-1256) and post-Alamut periods of Nizari Ismaili history, had been preserved in Central Asia.
Ivanow settled in Calcutta, India, in 1920 where the president of the Asiatic Society of Bengal commissioned him to catalogue their extensive collection of Persian manuscripts. Subsequently Ivanow moved to Bombay (Mumbai), where he had established relations with Nizari Khojas who introduced him to Imam Sultan Muhammad Shah.
In January 1931, Imam Sultan Muhammad Shah employed Ivanow to conduct research into the literature and history of Ismailis. Ivanow found access to Ismaili manuscripts held in private collections in India, Persia, Afghanistan, Central Asia, and elsewhere. He also established relations with several scholars in this field who gave him access to their family collections of manuscripts dating to the Fatimid phase of Ismaili history. Ivanow described these manuscripts in his catalogue published in 1933, A Guide to Ismaili Literature, the first catalogue of the Ismaili sources published in modern times, demonstrating the richness and diversity of Ismaili literature.
Ivanow Persia Ismailis
A guide to Ismaili Literature by Ivanow. Source: University of Toronto Library Catalogue
In a subsequent publication in 1963, Ivanow identified several hundred additional manuscripts. By this time, according to Daftary, “Ismaili studies as a whole had undergone a revolution,” due to the efforts of Ivanow and a few other notable scholars including A.A.A Fyzee (1899-1981), Husayn F. al-Hamdani (1901-1962), Zahed Ali (1888-1958), and Henry Corbin (1903-1978).
The Society’s latest publication and Ivanow’s final work, Ismaili Literature (Tehran, 1963), was a bibliographical survey of the existing Ismaili manuscript literature, providing detailed information on some 900 titles. Ivanow identified, recovered, edited, and translated a large portion of the surviving literature of the Nizari Ismailis, spending the last decade of his life in Tehran where he died in 1970 and was buried. In the words of Daftary, Ivanow “stands as the unrivalled founder of modern Nizari Ismail studies.”
Sources:
Ivanow, My First Meeting with the Ismailis in Persia, The Institute of Ismaili Studies
Dr Farhad Daftary, Anjoman-e Esma‘ili (lsma‘ili Society), The Institute of Ismaili Studies
https://nimirasblog.wordpress.com/2020/ ... st-time-2/
Posted by Nimira Dewji
“They [Ismailis] with amazing care and devotion kept through ages burning that Light, mentioned in the Qur’an which God always protects against all attempts of His enemies to extinguish it…I rarely saw anything so extraordinary and impressive as this ancient tradition being devoutly preserved…”
Ivanow
Ivanow. Source: The Institute of Ismaili Studies
The pioneer of Ismailis Studies, Vladmir Ivanow was born in 1886 in St. Petersburg, Russia, where he studied Arabic and Persian as well as Islamic and Central Asian history at the Faculty of Oriental Languages, University of St. Petersburg, graduating in 1911.
During his travels in Persia in 1912, where he conducted field research on Persian dialects and folk poetry, Ivanow heard about a community called Ismailis, but he disbelieved it. At the time, it was universally accepted that Ismailis of Alamut (1090-1256) in Persia had been wiped out by the brutality of the Mongols. Upon further investigation, Ivanow confirmed the existence of Ismailis in various localities in Persia, encountering many of them. He stated:
“I came in touch with the Ismailis for the first time in Persia, in February 1912 […] My learned friends in Europe plainly disbelieved me when I wrote about the community to them. It appeared to them quite unbelievable that the most brutal persecution, wholesale slaughter, age-long hostility and suppression were unable to annihilate the community which even at its highest formed but a small minority in the country…
Only later on, however, when my contact with them grew more intimate, I was able to see the reasons for such surprising vitality. It was their quite extraordinary devotion and faithfulness to the tradition of their ancestors, the ungrudging patience with which they suffered all the calamities and misfortunes, cherishing no illusions whatsoever as to what they could expect in life and in the contact with their majority fellow countrymen. They with amazing care and devotion kept through ages burning that Light, mentioned in the Qur’an which God always protects against all attempts of His enemies to extinguish it. I rarely saw anything so extraordinary and impressive as this ancient tradition being devoutly preserved in the poor muddy huts of mountain hamlets or poor villages in the desert” (My First Meeting with the Ismailis in Persia, IIS).
In 1915, Ivanow joined the Asiatic Museum of the Russian Academy of Sciences in St. Petersburg as an assistant keeper of manuscripts. Ivanow catalogued a small number of Ismaili manuscripts, his first contact with Ismaili literature, acquired by Ivan Zarubin (1887-1964), the renowned Russian scholar of Tajik dialects. These manuscripts, dating to the Alamut (1090-1256) and post-Alamut periods of Nizari Ismaili history, had been preserved in Central Asia.
Ivanow settled in Calcutta, India, in 1920 where the president of the Asiatic Society of Bengal commissioned him to catalogue their extensive collection of Persian manuscripts. Subsequently Ivanow moved to Bombay (Mumbai), where he had established relations with Nizari Khojas who introduced him to Imam Sultan Muhammad Shah.
In January 1931, Imam Sultan Muhammad Shah employed Ivanow to conduct research into the literature and history of Ismailis. Ivanow found access to Ismaili manuscripts held in private collections in India, Persia, Afghanistan, Central Asia, and elsewhere. He also established relations with several scholars in this field who gave him access to their family collections of manuscripts dating to the Fatimid phase of Ismaili history. Ivanow described these manuscripts in his catalogue published in 1933, A Guide to Ismaili Literature, the first catalogue of the Ismaili sources published in modern times, demonstrating the richness and diversity of Ismaili literature.
Ivanow Persia Ismailis
A guide to Ismaili Literature by Ivanow. Source: University of Toronto Library Catalogue
In a subsequent publication in 1963, Ivanow identified several hundred additional manuscripts. By this time, according to Daftary, “Ismaili studies as a whole had undergone a revolution,” due to the efforts of Ivanow and a few other notable scholars including A.A.A Fyzee (1899-1981), Husayn F. al-Hamdani (1901-1962), Zahed Ali (1888-1958), and Henry Corbin (1903-1978).
The Society’s latest publication and Ivanow’s final work, Ismaili Literature (Tehran, 1963), was a bibliographical survey of the existing Ismaili manuscript literature, providing detailed information on some 900 titles. Ivanow identified, recovered, edited, and translated a large portion of the surviving literature of the Nizari Ismailis, spending the last decade of his life in Tehran where he died in 1970 and was buried. In the words of Daftary, Ivanow “stands as the unrivalled founder of modern Nizari Ismail studies.”
Sources:
Ivanow, My First Meeting with the Ismailis in Persia, The Institute of Ismaili Studies
Dr Farhad Daftary, Anjoman-e Esma‘ili (lsma‘ili Society), The Institute of Ismaili Studies
https://nimirasblog.wordpress.com/2020/ ... st-time-2/