By Farhad Daftary
Ismaili reports represents probably the most contemporary fields of Islamic reports. a lot new examine has taken position during this box as a result of restoration of a big variety of Ismaili texts. This ebook includes a whole directory of the resources and secondary stories, together with theses, written through Ismailis or approximately them in all significant Islamic and ecu languages. It additionally comprises chapters surveying Ismaili historical past and advancements in sleek Ismaili stories.
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Ismaili reviews represents probably the most contemporary fields of Islamic experiences. a lot new learn has taken position during this box due to the restoration of a giant variety of Ismaili texts. This publication encompasses a entire directory of the resources and secondary experiences, together with theses, written through Ismailis or approximately them in all significant Islamic and ecu languages.
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Additional info for Ismaili Literature: A Bibliography of Sources and Studies
Several subsequent works on the Fatimids, such as S. Lane-Poole’s History of Egypt in the Middle Ages (), De Lacy O’Leary’s A Short History of the Fatimid Khalifate (), and G. Wiet’s early publications, were all written before the modern advances in Ismaili studies and as such were based exclusively on hostile Sunni sources. Meanwhile, with the initiation of modern scholarship in Ismaili studies, a number of specialists began to investigate the religious dimensions of the Fatimids and the religio-political milieu in which they rose to power.
By / , on Ibn Ḥawshab’s instructions, the dāʿī Abū ʿAbd Allāh al-Shīʿī was already active among the Kutāma Berbers of the Lesser Kabylia mountains in the Maghrib. In a chapter on the Ismailis, added to his Siyāsat-nāma shortly before his assassination in /, the Saljūq vizier Niẓām al-Mulk provides important details on the early daʿwa in Persia and Khurāsān. It was in the same decade of s/s that the daʿwa was taken to the region of the Jibāl in Persia by Khalaf al-Ḥallāj, who established his base of operations in Rayy where an important Imāmī community already existed.
The caliph-imam al-Muʿizz permitted the assimilation of the Neoplatonic cosmology elaborated by the dāʿīs of the Iranian lands into the teachings of the Fatimid daʿwa. Henceforth, this Neoplatonized cosmology was advocated by the Fatimid dāʿīs in preference to the earlier doctrine of creation. In the course of the th/th century, Muḥammad b. Aḥmad al-Nasafī, Abū Ḥātim al-Rāzī and Abū Yaʿqūb al-Sijistānī set about harmonizing their Ismaili Shiʿi theology with Neoplatonic philosophy which led to the development of a unique intellectual tradition of philosophical theology in Ismailism.