By Farhad Daftary
The Ismailis have loved a protracted, eventful and complicated background relationship again to the 8eigth century CE and originating within the Shi'i culture of Islam. in the course of the medieval interval, Ismailis of other regions--especially in important Asia, south Asia, Iran and Syria--developed and elaborated their very own designated literary and highbrow traditions, that have made an exceptional contribution to the tradition of Islam as a complete. whilst, the Ismailis within the heart a while cut up into major teams who assorted religious leaders. The Nizari Ismailis got here to have a line of imams now represented by means of the Agha Khans, whereas the Tayyibi Ismailis – recognized in South Asia because the Bohras – got here to be led through da'is (vicegerents of the hid imams).
This assortment is the 1st scholarly try to survey the fashionable historical past of either Ismaili groupings because the center of the nineteenth century. It covers numerous topical matters and subject matters, equivalent to the modernizing rules of the Aga Khans, and likewise comprises unique reviews of local advancements in Ismaili groups all over the world. The members concentration too on how the Ismailis as a non secular neighborhood have answered to the dual demanding situations of modernity and emigration to the West.
A smooth background of the Ismailis might be welcomed because the such a lot entire evaluation but released of the new trajectory of this attention-grabbing and influential Shi'i community.
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Additional resources for A Modern History of the Ismailis: Continuity and Change in a Muslim Community
Every five years, as it is remembered, a delegation of shaykhs set out from Syria to meet the Imam in India, to submit the tribute to him and receive his instructions. Al-Hajj Khidr was a representative in the mission from Khawabi led by Muhammad al-Suwaydani. When receiving the delegation, the Imam decided that the latter – who was in his 80s – was to be relieved of his duties. Instead he appointed al-Hajj Khidr as his chief missionary in Syria. On their return to Syria, the amirs of Qadmus, Masyaf and Wadi al-‘Uyun refused to recognize al-Hajj Khidr’s authority.
9 Religious Traditions Ismaili literary production in the Ottoman period consisted mainly of copying earlier Ismaili texts preserved by the Syrian community as well as the composing of religious poems (anashid diniyya). 10 The books that were copied or produced in the 19th and early 20th centuries – older books do not seem to have survived – are proof of a continuing literary and manuscript tradition. The Ismaili religious shaykhs handed down the sayings attributed to the first generations of Muslim leaders, in particular the Prophet’s companion Salman al-Farisi and, of course, the first Shiʿi Imam, ʿAli b.
The Ismailis were heirs to the state of the ‘fortresses of the mission’ (qilaʿ al-daʿwa), and more precisely to the new Nizari Ismaili mission (al-daʿwa al-jadida) in Syria. Once better known in Europe as the ‘Assassins’, the ‘new mission’ was comprised of a network of Ismaili fortresses and daʿis with their main centre at Alamut in northern Iran. In the 12th century, the Nizari Ismailis established strongholds in Syria, mainly in the coastal mountain range within the triangle of Tartus, Latakiya and Hama.
A Modern History of the Ismailis: Continuity and Change in a Muslim Community by Farhad Daftary