By Farhad Daftary
The Ismailis have loved a protracted, eventful and intricate background courting 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 targeted literary and highbrow traditions, that have made a very good contribution to the tradition of Islam as a complete. even as, the Ismailis within the center a long time break up into major teams who diversified religious leaders. The Nizari Ismailis got here to have a line of imams now represented via the Agha Khans, whereas the Tayyibi Ismailis – identified in South Asia because the Bohras – got here to be led via da'is (vicegerents of the hid imams).
This assortment is the 1st scholarly try and survey the fashionable heritage of either Ismaili groupings because the center of the nineteenth century. It covers quite a few topical concerns and topics, resembling the modernizing regulations of the Aga Khans, and likewise comprises unique stories of neighborhood advancements in Ismaili groups around the globe. The participants concentration too on how the Ismailis as a spiritual neighborhood have spoke back to the dual demanding situations of modernity and emigration to the West.
A sleek historical past of the Ismailis may be welcomed because the so much entire overview but released of the hot trajectory of this interesting 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
See Ismail K. Poonawala, Biobibliography of Ismaʿili Literature (Malibu, CA, 1977), especially pp. 44–132. F. Daftary, ‘The Ismaili Daʿwa outside the Fatimid Dawla’, in M. , L’Égypte Fatimide, son art et son histoire (Paris, 1999), pp. 29–43, reprinted in his Ismailis in Medieval Muslim Societies, pp. 62–88. S. M. Stern, ‘The Succession to the Fatimid Imam al-Amir, the Claims of the later Fatimids to the Imamate, and the Rise of Tayyibi Ismailism’, Oriens, 4 (1951), pp. 193–255, reprinted in S.
Dumasia, A Brief History of the Aga Khan (Bombay, 1903), pp. 66–95; his The Aga Khan and his Ancestors (Bombay, 1939), pp. 25–59; H. Algar, ‘The Revolt of Agha Khan Mahallati and the Transference of the Ismaʿili Imamate to India’, Studia Islamica, 29 (1969), pp. 61–81; his ‘Mahallati, Agha Khan’, EI2, vol. 5, pp. 1221–1222; James C. Masselos, ‘The Khojas of Bombay: The Defining of Formal Membership Criteria during the Nineteenth Century’, in I. , Caste and Social Stratification among Muslims in India (New Delhi, 1973), pp.
In spite of these setbacks, new settlements were soon founded. Akkari families started farming around Kafat in about 1870, representing the first case of a satellite village to succeed. Other large villages settled by Ismailis in the closing decades of the 19th century included ʿAqarib, Talldarra and Saʿn al-Shajara. 24 Apart from the attractions of paying less tax and being exempt from military conscription, many villagers decided to migrate to the Salamiyya area because of deteriorating conditions elsewhere caused by the growth of large estates.