By Kutub Kassam, Hermann Landolt, Visit Amazon's Samira Sheikh Page, search results, Learn about Author Central, Samira Sheikh,
One of many richest and such a lot worthwhile, but while least generic, traditions of Muslim literature is that of the Shi'i Imami Ismailis. even though many nice literary treasures of the Islamic international are already to be had in English translation, these of the Ismailis are just slowly being made obtainable to students and readers at huge. This large anthology makes an essential and welcome contribution to that strategy of wider dissemination. It brings jointly for the 1st time extracts from various major Ismaili texts in either poetry and prose, the following translated into English through a few of the most efficient students within the box. The texts integrated belong to a protracted span of Ismaili heritage, which extends from the Fatimid period to the start of the 20th century. The translations in query were rendered from their originals in Arabic, Persian and different languages of Badakhshan and South Asia. With colossal sections dedicated to such wide issues as religion and inspiration, heritage and biography, ethics, the Imamate, Ta'wil (or esoteric exegesis and textual interpretation), the anthology deals always enriching glimpses into the depths, variety and specialty of 1 of the nice traditions of Islamic concept and creativity, which nonetheless is still particularly undiscovered via the West.
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Additional info for An Anthology of Ismaili Literature: A Shi'i Vision of Islam
672/1274), who made major contributions to the Nizārī Ismaili thought of the late Alamūt period during his prolonged stay amongst them. It is mainly through al-Ṭūsī’s extant Ismaili writings, including notably the Rawḍa-yi taslīm, a collective work to which he probably contributed substantially, that we have an exposition of the Nizārī thought of the Alamūt period, especially as it developed after the declaration of the qiyāma. The author explained that qiyāma was not necessarily a final, eschatological event, but a transitory condition of life when the veil of taqiyya would be lifted so as to make the unveiled truth accessible.
As a result, he succeeded in saving a number of what he called ‘choice books,’ including the Sargudhasht-i Sayyidnā, and used these Ismaili sources in writing his history of Ḥasan-i Ṣabbāḥ and his successors at Alamūt, which he labelled the daʿwa of the ‘heretics’ (malāḥida) and the ‘new preaching’ (daʿwat-i jadīd). He composed this account soon after the fall of Alamūt and added it to the end of his Taʾrīkh-i jahān-gushā on Mongol victories, completed in its present form in 658/1260. Juwaynī’s history of the Persian Nizārīs, permeated with invective and curses against them, is preceded by sections relating to the earlier history of the Ismailis, a pattern adopted by later Persian historians.
A capable administrator like his predecessor, ismaili history and literary traditions 17 Buzurg-Ummīd (518–532/1124–1138) maintained the policies of Ḥasan and further strengthened and extended the Nizārī state. The Ismaili-Saljūq stalemate essentially continued during the long reign of Buzurg-Ummīd’s son Muḥammad (532– 557/1138–1162) as the third lord of Alamūt. By then, the Nizārī state had acquired its distinctive administrative structure. Each Nizārī territory was placed under the overall leadership of a chief dāʿī appointed from Alamūt; the leader of the Quhistānī Nizārīs was known as muḥtasham.
An Anthology of Ismaili Literature: A Shi'i Vision of Islam by Kutub Kassam, Hermann Landolt, Visit Amazon's Samira Sheikh Page, search results, Learn about Author Central, Samira Sheikh,