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By Farhad Daftary

The Ismailis have loved a protracted, eventful and intricate heritage 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 imperative Asia, south Asia, Iran and Syria--developed and elaborated  their very own special literary and highbrow traditions, that have made a very good contribution to the tradition of Islam as a complete. while, the Ismailis within the center a long time cut up into major teams who diverse 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 – identified in South Asia because the Bohras – got here to be led by way of 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 heart of the nineteenth century. It covers numerous topical matters and issues, akin to the modernizing regulations of the Aga Khans, and in addition contains unique experiences of nearby advancements in Ismaili groups around the globe. The members concentration too on how the Ismailis as a non secular neighborhood have spoke back to the dual demanding situations of modernity and emigration to the West.

A smooth background of the Ismailis could be welcomed because the such a lot entire overview but released of the new trajectory of this interesting and influential Shi'i community.

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Extra info for A Modern History of the Ismailis: Continuity and Change in a Muslim Community

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20 It is within such a context that many of the policies of Aga Khan I and his grandson Aga Khan III can be fully understood. H. Prince Karim Aga Khan IV, revolves Introduction 13 around reform and modernization. The last two Imams responded to the challenges of their times and, as progressive Muslim leaders, introduced a coherent set of policies and institutional structures that ensured high standards of education, health and welfare for their followers. They have also been foremost amongst the modern Muslim leaders of the world in working for the emancipation of women and their participation in communal affairs.

Salamiyya was made the administrative centre of a district that included large stretches of the plain and hills to the southeast of Hama, though part of this land had been turned into Ottoman Sultanic estates which were administrated separately. Local councils were The Nizari Ismailis of Syria 31 introduced whose main responsibility was supporting Ottoman officials. At the municipal level, membership of these councils reflected the local prominence of individuals and, predictably, most members belonged to the families of the Ismaili amirs.

11. 12. 13. 14. A Modern History of the Ismailis Persian Poet, Traveller and Philosopher (London, 2000). Ismail K. Poonawala, ‘Al-Qadi al-Nuʿman and Ismaʿili Jurisprudence’, in F. , Mediaeval Ismaʿili History and Thought (Cambridge, 1996), pp. 117–143. W. Madelung, ‘Aspects of Ismaʿili Theology: The Prophetic Chain and the God Beyond Being’, in S. H. , Ismaʿili Contributions to Islamic Culture (Tehran, 1977), pp. 51–65, reprinted in W. Madelung, Religious Schools and Sects in Medieval Islam (London, 1985), article XVII; H.

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