174-78; Kashani, pp. — —, Ta’wil al-da‘a’im, ed. pp. ; Daftary, 1990, pp.

Organised in a strictly hierarchical manner, the Fatimid da‘wa was under the overall supervision of the imam and the da‘i al-du‘at, or bab, who acted as its administrative head. 189-233). He seems to have spent the latter part of his life in Khuzistan, where he had some following.

70-75, Daftary, 1990, pp. 141­81. The Nizari Ismailis have since split from others, initially from the Qarmatians, Druze, Musta'li Ismailis, Muhammad Shahi Nizari Ismailis, and Satpanthis, the last two splitting from the Nizari branch of Ismailism in the 14th and 15th centuries. [11], The Ismaili Concept of tawhid can be summarized as follows:[12]. Tamer, Beirut, 1960. 119, 128-29; — — , Sayr, text pp. and tr. ; . Kirmani’s cosmology was not adopted by the Fatimid da‘wa; it later provided the basis for the fourth and final stage in the evolution of Ismaili cosmology at the hands of Tayyibi Musta‘li da‘is of Yemen (see W. Madelung, “Cosmogony and Cosmology in Ismailism,” in EIr, VI, pp. He is the earliest known post-Alamut Nizari author to use poetic expressions and Sufi idioms for concealing Ismaili ideas, a model adopted later by many Nizari authors of Persia, Afghanistan and Central Asia. I. al-Munajjed, Cairo, 1961. Muhammad b. Zayn al-‘Abedin Feda’i Khorasani, Ketab hedayat al-mo’minin al-talebin, ed. Later, the office of kamadia (from kamdar [meaning] accountant) was created. 2124, 2126-27; Tabari, tr.

By the middle of the 9th AH/15th CE century, Ismaili-Sufi relations had become well established in the Iranian world. 259-78; tr. This page was last edited on 24 October 2020, at 18:52. Kirmani was officially invited to Cairo around 405AH/1014CE to refute the new extremist doctrines from a theological perspective (M. G. S. Hodgson, “Duruz,” in EI2, II, pp. 162-205. 324-71). 110-18; Hodgson, 1955, pp. 57-79; Daftary, 1990, pp. These Ismailis, who depended on the Fatimid regime, later traced the imamate in the progeny of al-Musta‘li. The Sulaymani da‘is established their headquarters in Najran, in northeastern Yemen, and ruled over that region with the military support of the local Banu Yam. ‘Abd-al-Hakim Maliji, al-Majalis al-Mustansiriya, ed. Be that as it may, relations between al-Isma‘iliya al-khalisa and the Mubarakiya, on the one hand, and between these groups and the Khattabis, on the other, remain rather obscure due to lack of reliable sources. M. Sotuda, Tehran, 1347 S./1968, pp. — —, Sayr va soluk, ed. Abu Eshaq Quhistani, Haft bab, ed. 184-223. 123-39. In 608 AH/1211 CE, the ‘Abbasid caliph al-Nasir acknowledged the Nizari imam’s rapprochement with Sunni Islam and issued a decree to that effect. 97-99, 102 ff., 109-10, 135, 160; also Madelung, 1961, pp. Rashid al-Din Fazl-Allah, Jame‘ al-tavarikh, qismat-i Isma‘ilian, ed. Other isolated groups in Persia soon disintegrated or were assimilated into the religiously dominant communities of their locality. 26-103). He is referred to in Persian as Khudawand (Lord of the Time), in Arabic as Maulana (Master) or Hāzar Imām (Present Imam). 107-33; tr.

44 ff. The Da’udi da‘is continued to reside in India, while the headquarters of the Sulaymani da‘wa were established in Yemen (Muhammad ‘Ali, Mawsem-e bahar, III, pp. S. al-Sawi and G. R. A‘vani, Tehran, 1977. A. Nanji, “Modernization and Change in the Nizari Ismaili Community in East Africa-A Perspective,” Journal of Religion in Africa 6, 1974, pp.

He has created a complex institutional network generally referred to as the Aga Khan Development Network (AKDN), which implements projects in a variety of social, economic and cultural areas. — —, Zad al-musaferin, ed. Until the 1930s, Hammer-Purgstall's retelling of Marco Polo's fiction served as the standard description of the Nizari Ismailis across Europe. D. Cortese, Ismaili and other Arabic Manuscripts: A Descriptive Catalogue of Manuscripts in the Library of The Institute of Ismaili Studies, London, 2000. The early Nizari Ismailis were thus left without an accessible imam in another dawr al-satr; and, as in the pre-Fatimid period of concealment, the absent imam was represented in the community by a hujja, his chief representative. The Aga Khan Museum—which will open in Toronto, Canada—will be the first museum in the West dedicated to Islamic civilization. However, during the obligatory prayer (Holy Du'a) only Isma'ili are allowed to enter the prayer hall (masjid). — —, “Esmailiya,” in DMBE VIII, pp. Hamdan and ‘Abdan refused to accept this doctrinal change, allowing for continuity in the imamate. M.G. Zahid ‘Ali, Hamari Ismaili madhab, Hyderabad, 1373/1954. Under Imam ‘Ala al-Din Muhammad (618-53 AH/1221-55 CE), Imam Jalal al-Din Hasan’s son and successor as the penultimate lord of Alamut, the Sunni shari‘a was gradually relaxed within the community and the Nizari traditions associated with qiyama were revived, although the Nizaris continued to appear to outsiders in Sunni guise. One of the most prominent da‘is of this period was al-Mu’ayyid fi’l-Din Shirazi who, after his initial career in Fars, settled in Cairo and played an active role in the affairs of the Fatimid dawla and Ismaili da‘wa. 173-207) and in the lists traceable to Akhu Muhsin and his source Ibn Rizam (Ibn al-Nadim, ed.

151-201; — — , al-Khetat, I, pp.

XXXVII, pp. and tr. 168-79; Nuwayri, XXV, pp. From the Encyclopaedia of Ismailism by Mumtaz Ali Tajddin: In the Ismaili tariqah, the guardian of each Jamatkhana is called mukhi (in the South-Asian tradition) or Sheikh (in the Arab tradition) there are also other names that are applied based on the cultural context of the Jamat, mukhi is a word derived from mukhiya means foremost.

Shah Tahir may have been the first Nizari imam to have conceived of this new form of dissimulation, which was now adopted by the Qasim-shahi Nizari imams and their followers (see Daftary, 1990, pp. Ebn ‘Edari, al-Bayan al-mogreb, ed. Bagdadi, Farq, ed. 291-97). Since marriage is not considered a sacrament, Nizari Isma'ili consider secular court marriages in the West as valid legal contracts. They usually contain separate spaces for prayer and a social hall for community gatherings. 91-115). 16 ff.). Boyle, II, pp. Imam Shah Khalil-Allah was succeeded by his eldest son Imam Hasan ‘Ali-Shah who was appointed to the governorship of Qum by Fath ‘Ali-Shah and also given properties in Mahallat. By then, the Nizari state had acquired its distinctive administrative structure. G. C. Miles, “Coins of the Assassins of Alamut,” Orientalia Lovaniensia Periodica 3, 1972, pp. On the death of Imam Ja‘far al-Sadiq in 148 AH/765 CE, his followers from among the Imami Shi‘i split into six groups of which two may be identified as proto-Ismailis or earliest Ismailis. He accepted Sinan's terms of peace on a non-tribute-paying basis. 29-43; — —, “Medieval Ismailis,” pp.

Henry was visibly shaken by the experience of witnessing the two Fidais' total disregard for their own lives. 182-86). The advent of the Safavids and the proclamation of Twelver Shi‘ism as the state religion in 907 AH/1501 CE, promised a more favourable atmosphere for the activities of the Nizaris and other Shi‘i communities in Persia. — —,Vajh-e din, ed. The Nizaris now essentially retained the teachings of the Alamut period, especially as elaborated after the declaration of qiyama.