Fortresses of the Intellect Ismaili and Other Islamic Studies in Honour of Farhad Daftary

Home , Azim Nanji, Burid dynasty, Ehsan Yarshater, Hamdanids (Yemen), Jawdhar, Numerology (Ismailism)

Edited by Omar Alí-de-Unzaga

I.B.Tauris Publishers LONDON • NEW YORK in association with The Institute of Ismaili Studies London Published in 2011 by I.B.Tauris & Co. Ltd 6 Salem Road, London W2 4BU 175 Fifth Avenue, New York, NY 10010 www.ibtauris.com in association with The Institute of Ismaili Studies 210 Euston Road, London NW1 2DA www.iis.ac.uk

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Contents

Foreword Azim Nanji xi

List of Illustrations xiv List of Contributors xv

1. Introduction: A Biographical Sketch Omar Alí-de-Unzaga 1

2. Bibliography of the Works of Farhad Daftary 33

3. Persian, the Other Sacred Language of Islam: Some Brief Notes Mohammad Ali Amir-Moezzi 59

4. Sunni Claims to Imam Jaʿfar al-Ṣādiq Hamid Algar 77

5. The Kitāb al-Rusūm wa’l-izdiwāj wa’l-tartīb Attributed to ʿAbdān (d. 286/899): Edition of the Arabic Text and Translation Wilferd Madelung and Paul E. Walker 103

6. Abū Tammām on the Mubayyiḍa Patricia Crone 167

vii viii Fortresses of the Intellect

7. The Ikhwān al-Ṣafāʾ: Between al-Kindī and al-Fārābī Abbas Hamdani 189

8. Ibdāʿ, Divine Imperative and Prophecy in the Rasāʾil Ikhwān al-Ṣafāʾ Carmela Baffioni 213

9. Some Aspects of the External Relations of the Qarāmiṭa in Baḥrayn István Hajnal 227

10. A Distinguished Slav Eunuch of the Early Fatimid Period: al-Ustādh Jawdhar Hamid Haji 261

11. Al-Qāḍī al-Nuʿmān and his Refutation of Ibn Qutayba Ismail K. Poonawala 275

12. The Risāla al-Mudhhiba Attributed to al-Qāḍī al-Nuʿmān: Important Evidence for the Adoption of Neoplatonism by Fatimid Ismailism at the Time of al-Muʿizz? Daniel De Smet 309

13. Cosmos into Verse: Two Examples of Islamic Philosophical Poetry in Persian Alice C. Hunsberger 343

14. Early Evidence for the Reception of Nāṣir-i Khusraw’s Poetry in Sufism: ʿAyn al-Quḍāt’s Letter on the Taʿlīmīs Hermann Landolt 369

15. A Dream Come True: Empowerment Through Dreams Reflecting Fatimid–Sulayhid Relations Delia Cortese 387 Contents ix

16. From the ‘Moses of Reason’ to the ‘Khiḍr of the Resurrection’: The Oxymoronic Transcendent in Shahrastānī’s Majlis-i maktūb…dar Khwārazm Leonard Lewisohn 403

17. Poems of the Resurrection: Ḥasan-i Maḥmūd-i Kātib and his Dīwān-i Qāʾimiyyāt S. Jalal Badakhchani 431

18. Further Notes on the Turkish Names in Abu’l-Faḍl Bayhaqī’s Tārīkh-i Masʿūdī C. Edmund Bosworth 443

19. A Book List from a Seventh/Thirteenth-Century Manuscript Found in Bāmyān Iraj Afshar 453

20. What’s in a Name? Tughtegin – ‘the Minister of the Antichrist’? Carole Hillenbrand 459

21. Safavids and ‘Subalterns’: The Reclaiming of Voices Andrew J. Newman 473

22. Compromise and Conciliation in the Akhbārī–Uṣūlī Dispute: Yūsuf al-Baḥrānī’s Assessment of ʿAbd Allāh al-Samāhījī’s Munyat al-Mumārisīn Robert Gleave 491

Bibliography 521 Index 573

List of Illustrations

Photograph of Farhad Daftary (Sadruddin Verjee/IIS). frontispiece Map: Centres of learning in the Islamic World and other places mentioned in this volume (Oxford Designers and Illustrators). xvii Fig. 1: A mounted Turkish warrior, galloping at speed into battle, carrying a tugh, from the Jāmiʿ al-tawārīkh of Rashīd al-Dīn Ṭabīb, Edinburgh University Library MS. Arab 20 (dated 714/1314), fol. 109r. 466 Fig. 2: Ottoman tughs captured at the Battle of Vienna, 1683, offering of King John Sobieski to the Church of St Ann, Cracow. By permission of the Church of St Ann, Cracow, Poland (photograph courtesy of New York University Press). 466

xiv

List of Contributors

Iraj Afshar* University of Tehran (emeritus) and Centre for the Great Islamic Encyclopaedia, Tehran Hamid Algar University of California, Berkeley Omar Alí-de-Unzaga The Institute of Ismaili Studies, London M. A. Amir-Moezzi Ecole Pratique des Hautes Etudes – Section de sciences religieuses (Sorbonne), Paris and The Institute of Ismaili Studies, London S. Jalal Badakhchani The Institute of Ismaili Studies, London Carmela Baffioni Universitá degli Studi di Napoli ‘L’Orientale’ and Universitá ‘La Sapienza’ di Roma C. Edmund Bosworth University of Manchester (emeritus) Delia Cortese Middlesex University Patricia Crone Institute for Advanced Study, Princeton Daniel De Smet Centre National de la Recherche Scientifique (CNRS), Paris Robert Gleave University of Exeter Hamid Haji The Institute of Ismaili Studies, London István Hajnal Eötvös Loránd University, Budapest

xv xvi Fortresses of the Intellect

Abbas H. Hamdani University of Wisconsin, Milwaukee (emeritus) Carole Hillenbrand University of Edinburgh (emerita) Alice C. Hunsberger Hunter College, City University of New York Hermann Landolt McGill University, Montreal (emeritus) and The Institute of Ismaili Studies, London Leonard Lewisohn University of Exeter Wilferd Madelung University of Oxford (emeritus) and The Institute of Ismaili Studies, London Azim Nanji Stanford University Andrew J. Newman University of Edinburgh Ismail K. Poonawala University of California, Los Angeles Paul E. Walker University of Chicago

* Professor Iraj Afshar sadly passed away on 9 March 2011.

Centres of learning in the Islamic World and other places mentioned in this volume 1

Introduction: A Biographical Sketch1

Omar Alí-de-Unzaga

Farhad Daftary is the world’s foremost authority in Ismaili studies. With an impressive record of publications, his scholarship has become the main reference for those conducting research into the historical trajectory of the Ismailis and their imams, as well as into the religious doctrines and philosophical traditions developed in the Ismaili Shiʿi interpretation of Islam. Farhad Daftary’s singular contribution to scholarship is to have organised the history of a whole community, its leaders and its doctrines, from materials which were previously scattered and confused, often marred with prejudice and surrounded by legends, into a coherent narrative. He has done this by building a comprehensive historical framework in which Ismaili history and thought not only can be situated in their entirety, but also expressed in a sophisticated yet unpretentious style that unravels complex religious ideas in a clear, fluid and coherent narrative and with an objectivity that is based on the most precise historiographical approaches. Not an Ismaili himself, he has nevertheless had the opportunity to study, observe and engage with both the complexities of documenting the Ismaili past as well as the communities of the present day. A large portion of Farhad Daftary’s scholarship consists of disentangling history from myth, of discerning the facts when working with conflicting sources (often only polemical), and above all of setting the record straight on the history of the Ismailis. He lives in London with his wife Fereshteh (not to be confused with his sister Dr Fereshteh Daftari, an art curator and author based in New York), with whom he has been happily married for more than thirty years.

1 2 Omar Alí-de-Unzaga

Family background

A truly cosmopolitan figure, Farhad Daftary was born in Belgium, brought up in Iran and later studied in Italy, England and the United States. A word on his family background is in order. He hails from a very old, aris- tocratic family in Iran, who have held public office since the eighteenth century. On his paternal side, his ancestry can be traced seven generations back, when his ancestors were mostly in charge of the public finances of the country, under the title (laqab) of Mustawfī al-Mamālik,2 conferred by the Qājār monarchs on individual members of the family. The name of the family, however, originates in the calling of Mīrzā Hidāyat Allāh Vazīr Daftar (d. 1892) and his son Mīrzā Muḥammad Ḥusayn Vazīr Daftar (d. 1912), Farhad’s great-great-grandfather and great-grandfather respectively, both of whom served successively as what today would be called Ministers of Finance with the title Vazīr Daftar in the second half of the nineteenth century and the early years of the twentieth. Subsequently, in the early Pahlavī era, this title developed into the family name Daftari (also Daftary) when family names were adopted for the first time in Iran. The first member of the family to have used the surname as we know it was Farhad’s grandfather, Maḥmūd Khān Daftarī (d. 1939), who earlier had been given the title ʿAyn al-Mamālik by Muẓaffar al-Dīn Shāh Qājār (r. 1896–1907). He acted as his father’s deputy in the Ministry of Finance before holding high ranks in Iran’s reformed judiciary system in the time of Riḍā Shāh Pahlavī (r. 1925–1941). Farhad’s father, Mohammad Daftary (1904–1983), was educated in France, graduating from the famous military academy of Saint Cyr in 1928, and then pursued a military-diplo- matic career. It was during one of his postings that Farhad was born, in Brussels on Friday 23 December 1938. Amongst the various distinctions bestowed on Mohammad Daftary, he was notably made a Commander of the Légion d’Honneur by the President of the French Republic in 1950. In the Qājār and Pahlavī eras, the family produced several prime ministers under a variety of names derived from other individual titles. To give but one example, Muḥammad Ḥusayn Vazīr Daftar’s younger brother Muḥammad Khān Muṣaddiq al-Salṭana (1882–1967), the future Dr Mohammad Mosaddeq, became Iran’s prime minister during 1951–1953 and nationalised the country’s oil industry. Farhad’s mother, Farideh née Agha Khani (1914–2010), hailed from another prominent family that can be traced to mediaeval times. She was the great-granddaughter of Sardār Abu’l-Ḥasan Khān (d. 1880), son of Shāh Khalīl Allāh (d. 1817) and the younger brother of Ḥasan ʿAlī Shāh (d. Introduction: A Biographical Sketch 3

1881), the spiritual leader of the Nizārī Shiʿi Muslims who was given the title Āghā Khān (Aga Khan) by Fatḥ ʿAlī Shāh Qājār (r. 1797–1834). Sardār Abu’l-Ḥasan Khān had helped his brother when the latter was engaged in military conflicts with the Qājār establishment which eventually resulted in his permanent settlement in India. Sardār himself led military expedi- tions in the early 1840s and seized parts of Balūchistān before being finally defeated in 1846 by a Qājār army and taken to Tehran. There he remained under house arrest until he was pardoned by Nāṣir al-Dīn Shāh Qājār (r. 1848–1896) and married Mihr-i Jahān Khānum, a Qājār princess. Sardār Abu’l-Ḥasan Khān’s son, Mīrzā Ismāʿīl Khān (1854–1928), titled Iʿtibār al-Salṭana, who was Farhad’s maternal great-grandfather, spent a large part of his early life in the entourage of Aga Khan I in Bombay, where he was known as the Ḥājji Ṣāḥib, for having made the pilgrimage to Mecca. Then in the 1870s, he returned to Iran, received his title and subsequently (after the Constitutional Revolution, 1905–1911) became a member of the Majlis (Parliament), elected from the province of Kirmān, where the family had deep roots. Daftary’s maternal grandfather was Iʿtibār al-Salṭana’s son Nāṣir Qulī Khān (1873–1941), with the title Mukhbir al-Sulṭān bestowed upon him in 1899 by Muẓaffar al-Dīn Shāh. Mukhbir al-Sulṭān’s mother was the daughter of ʿAlī Qulī Khān Mukhbir al-Dawla (d. 1897) of the eminent Hidāyat family, who were traditionally in charge of the country’s Ministry of Post and Telegraph and produced several noted historians and literary figures. Starting with the historian and poet Riḍā Qulī Khān Hidāyat (d. 1871), this family was also closely affiliated to the Dār al-Funūn, an academy of learning founded in Tehran in 1851, marking the beginning of modern education in Iran. Mukhbir al-Sulṭān himself was a graduate of this academy. Farhad Daftary’s own earliest memories go back to his grandfather Mukhbir al-Sulṭān, whom he can remember meeting when he was three years old. Mukhbir al-Sulṭān had also inherited a part of this family’s collection of manuscripts, documents and photographs, which eventually became incorporated into Farhad’s library.

Early life and education

As mentioned above, Farhad Daftary was born in Europe. Following the outbreak of the Second World War, when he was about two years old, however, his family moved back to Tehran. He attended the Qāʾim- maqām Madrasa for his primary education (1945–1950) and then the Dabīristān-i Alborz (Alborz Secondary School). Founded as the American College by Presbyterian missionaries in 1873 on the outskirts of Tehran, 4 Omar Alí-de-Unzaga it changed its name to Alborz College in the early 1930s in deference to the Persianisation of foreign names. The American College had been for several decades (until 1940) under the direction of the eminent educator Dr Samuel L. Jordan (d. 1952). By the time Farhad was a pupil at the college, it had become incorporated into the network of schools overseen by Iran’s Ministry of Education and was under the direction of the famous Iranian educator Dr Mohammad-Ali Mojtahedi (d. 1997).3 There Farhad completed the first cycle of his secondary education (1951–1953). In 1954, Farhad moved with his family to Rome, not to return to Iran for nearly twenty years. He spent two years (1954–1955) finishing his secondary studies at the Overseas School of Rome (which was also known as the American School) in Via Cassia. During his adolescent years, he also devoted a great deal of time to studying the piano, at which he excelled. While in Rome, he studied with a teacher from the Santa Cecilia Academy of Music as well as with the Austrian-born Italian Conte Antonio di Monteforte, whose own teacher had been a student of the renowned Hungarian composer and pianist Franz Liszt. The Count had connections with Iran through his father who, at the invitation of Nāṣir al-Dīn Shāh Qājār, had organised a modern police force in Tehran. In 1956, at the age of 17, Farhad was sent to England where he stayed for two years at Concord College in Tunbridge Wells, Kent, and then at a private tutorial establishment (Eaton and Wallis) in London studying for his General Certificate of Education (GCE). Meanwhile, he had continued to take piano lessons with Ippolit Motchaloff at the Wigmore Hall Studios in London. However, his life was to take another course. Pursuing his family’s traditional involvement in state financial administration, and perhaps as a natural progression of his education in American schools, in 1958, at the age of nineteen, Farhad Daftary moved to the United States where he pursued his higher education in the field of economics for some thir- teen years until 1971. He first enrolled at the American University in Washington DC, where he took a BA degree (1958–1962) and then stayed for a fifth year, receiving his MA in 1963. Deciding to continue his post- graduate studies, in 1964 he enrolled at the University of California at Berkeley, where he initially obtained a second Master's degree. The choice of Berkeley was in line with Daftary’s academic record. He had excelled in his studies, always obtaining straight A-grades in all the courses he took. Berkeley’s prestige in the mid-1960s, with its economics department ranking first amongst all American universities, was partly due to the fact that it had a high concentration of Nobel Prize Introduction: A Biographical Sketch 5 winners on its academic faculty. Farhad Daftary was on various occasions ranked among the top ten Iranian students in the US (out of the several thousand of his compatriots then studying there). He was even awarded a ‘Special Citation’ by Iran’s Ministry of Education. As a result, the University of California granted him fellowships and graduate schol- arships for several years to pursue his doctoral studies, which he started in 1964 and completed seven years later in 1971, somewhat prolonged due to his evolving interest in Ismaili studies. When the time came to choose a specialisation, Farhad opted for economic development. At UC Berkeley he had the privilege to be taught by a number of distinguished professors, among whom was the young (and future Nobel laureate) Amartya Sen, who taught economic development as a visiting professor. Amongst his other famous teachers, mention may be made of Tibor Scitovsky and Abba Lerner, whilst two more of his younger teachers, Daniel McFadden and Peter A. Diamond, would also become Nobel laureates. It was also at Berkeley that he made the acquaintance of Hamid Algar, who had then just joined the Near Eastern Studies Department after completing his doctoral studies at Cambridge University. Daftary’s Ph.D. dissertation was entitled ‘Economic Development and Planning in Iran’, with a detailed analysis of the country’s modern economic history.

Ismaili studies as a hobby: a largely unexplored field

It was during his years at Berkeley that Farhad developed a deep interest in Ismaili studies. Through the maternal line of his family he had always seen photographs and documents related to the Aga Khans, but it was at Berkeley that for the first time, he had access to modern studies on Islam and the Ismailis. It was Daftary’s interest in economic history, as well as the history of Iran and Shiʿi Islam, that led to his new interest in the history of the Ismailis residing in the Middle East and elsewhere. It was in this way that Farhad the economist would be transformed into an authority on Ismaili studies. From the mid-1960s, Daftary developed and systematically pursued his intense curiosity about the history of the small and often misunderstood community of the Ismailis. He set himself the goal of acquiring copies of any available material on them. Access to old and new publications on the subject was crucial. Berkeley proved an excellent location to be based at, because it had a world-class library with a vast Islamic collection. He embarked on an ambitious project to photocopy all the classical articles in European languages related to Ismailism that he could 6 Omar Alí-de-Unzaga get his hands on in an extremely methodical way. When he had finished collecting everything he needed, he had all the articles bound, and ended up with more than thirty volumes of Ismaili-related articles. After that, he systematically collected all the articles of a few more recent authors in the field. He talks with delight about how he did all this before the idea of publishing the collected articles of an author, or a variorum series, had entered Islamic studies. Thus, Farhad had collected his own copies of the articles of Paul Kraus (1904–1944), Ḥusayn Hamdānī (1901–1962), Wladimir Ivanow, Marius Canard (1888–1982), Asaf A. A. Fyzee (1899– 1981), Samuel M. Stern (1920–1969), and all of the Ismaili articles of the prolific Henry Corbin (1903–1978), as well as the entire vast corpus of the Cambridge Iranologist Edward G. Browne (1862–1926), who made seminal contributions to the literary history of Persia and the various Shiʿi communities which had flourished there. The field of modern Ismaili studies was then still new and emerging, but it already included the oeuvre of a towering figure, Wladimir Alekseevich Ivanow (1886–1970), who had made significant contributions to it. Ivanow had devoted a major part of his life to the recovery, editing and translation of Ismaili texts, especially those produced by the Nizārī branch. It must be said that this was a crucial time in generational terms: On the one hand, Ivanow was approaching his eightieth year and was at the end of his pioneering career. On the other hand, there were younger scholars, such as Marshal G. S. Hodgson, at Chicago, and Samuel Miklos Stern, at Oxford, still very active and in the prime of their academic careers. Both represented a new generation of scholars and were (and are still consid- ered today) two of the leading authorities in modern Islamic studies in the West. Both also had a special interest in the intellectual history of the Ismailis on which they published extensively. Tragically, both died prema- turely: Hodgson in 1968, at forty-six, and Stern the following year, in 1969, at forty-eight. These losses presented a turning point in the field and Farhad now became keenly aware that the historical momentum should not be lost and that, although a good start had been made, Ismaili studies still remained a largely unexplored field.

W. Ivanow as a role model

During his doctoral studies Farhad Daftary had the opportunity to corre- spond with and meet Ivanow in Tehran (where the latter had been living since 1959) in the course of a summer vacation not long before Ivanow’s death. Farhad’s communications with Ivanow on the state of Ismaili stud- Introduction: A Biographical Sketch 7 ies spurred on his interest in the subject. He remembers that he always had more questions than the old master could answer. Of all the modern pioneers of Ismaili studies, Ivanow was to have by far the greatest influence on Farhad Daftary. He was curious to know what had made a Russian orientalist and a cataloguer of Islamic manuscripts at the Asiatic Museum in St Petersburg before the Russian Revolution become interested in the history and intellectual heritage of this scattered Shiʿi community. He discovered that it had been Ivanow’s love of manuscripts that had led him to the Ismaili texts, opening up a new chapter in his life. It had also introduced him to Sir Sultan Muhammad Shah, Aga Khan III (1877–1957), the 48th Ismaili Imam, who had facilitated Ivanow’s intellectual journey. He settled in Bombay where he acquired many Ismaili friends from amongst both Khoja (Nizārī) and Bohra (Ṭayyibī) branches of the community. Farhad Daftary takes pleasure in recounting Ivanow’s achievements. He had made available much unknown material, of which his editions of Persian Nizārī texts are the most enduring element. Other scholars were working on the Arabic sources, but Ivanow devoted himself to the Nizārī texts which were almost exclusively, except for some texts of Syrian prov- enance, in Persian and which had been used as the religious language of the community from the time of Ḥasan-i Ṣabbāḥ (d. 1124). Thus he made the bulk of the extant Nizārī literature available to the wider academic world, which represented a major advance in the field in contrast to the hitherto almost total lack of availability of such textual resources. When asked to summarise his own contribution, Daftary always refers back to Ivanow, acknowledging his intellectual debt to this pioneer. In fact, he has not missed any opportunity to recognise Ivanow as ‘the leading pioneer’ of modern Ismaili studies.4 Farhad Daftary’s tribute to Ivanow has taken various forms: he wrote Ivanow’s obituary (see Bibliography, nos. 16 and 24) and survey articles on his publications (Bibliography, nos. 15 and 22); published a collective volume by way of the Festschrift that Ivanow had never received (Bibliography, no. 9; see below); and has also contributed encyclopaedia articles on Ivanow (Bibliography, nos. 96 and 129); he is also editing Ivanow’s memoirs and is currently collaborating through The Institute of Ismaili Studies with the Institute of Oriental Manuscripts of the Russian Academy of Sciences on the organisation of a conference to be held in 2011 in St Petersburg to commemorate Ivanow. Back at Berkeley, and when not engaged on his doctoral work, Farhad’s main occupation was the study of the Ismailis, including the compilation of an Ismaili bibliography that served as the basis of his Ismaili Literature 8 Omar Alí-de-Unzaga

(Bibliography, no. 4) published more than four decades later. He also embarked on an extensive programme of collecting books, articles and other documents, which was complemented by correspondence with many of the leading authorities in Ismaili studies at the time. One of these authorities was Abbas Hamdani, who had then just started his career at the University of Wisconsin in Milwaukee. Professor Hamdani belonged to a distinguished family of Dāʾūdī Ṭayyibī Ismaili scholars from Yemen and India, who possessed a significant collection of Ismaili manuscripts. This collection, readily accessible to scholars, was to be eventually donated to The Institute of Ismaili Studies Library in London. He also established correspondence with the late Sherali Alidina and other leaders at the then Ismailia Association in Karachi, Pakistan.

Bibliophilia: the making of a private library

Farhad Daftary’s interest in Ismaili studies was slowly turning from a hobby into an all-absorbing activity and a highly structured project of collecting the sources and studying them. Not without some nostalgia, Farhad Daftary describes one of his main activities at Berkeley for several years as a continuous toing and froing between the Central Library there and the photocopy shop on the campus. In this way he came to possess copies of all the existing articles on the Ismailis, including those of the nineteenth-century orientalists, E. M. Quatremère (1782–1857), A. I. Silvestre de Sacy (1758–1838), C. F. Defrémery (1822–1883) and J. M. de Goeje (1836–1909), as well as the modern scholars noted above. It was thus, with these self-made variorum volumes, that he started his own library collection. He had now also begun acquiring all the books in Arabic and in European languages on Ismaili subjects then available, in addition to searching for out-of-print and rare works through a number of antiquar- ian book dealers, such as E. J. Brill in Leiden and Ad Orientem in England, etc., and for decades he regularly corresponded with them. Similarly, he familiarised himself with the Ismaili publications of the Islamic Research Association, established in 1933 in Bombay, which was later effectively transformed in 1946 into the Ismaili Society.5 They had published five editions and translations of Nizārī texts by Ivanow, and Daftary purchased all of them from Bombay. He recounts how during the years of his doctoral studies, one of the most exciting moments virtually every day was when he heard the postman knocking at the door, delivering the books he had ordered. When he had started corresponding with Ivanow in Tehran, the Introduction: A Biographical Sketch 9

Russian scholar was residing temporarily at the house of his friend, M. H. Asadi, who owned a bookshop in Bahārsitān Square and distributed the publications of the Ismaili Society throughout the Middle East. There, Daftary found many of Ivanow’s books which now are no longer available (and even then were very difficult to obtain), and so he did not hesitate to buy them. As a devoted bibliophile, he has continued, throughout his career, to acquire rare volumes. He talks proudly about his library. Amongst the manuscripts in his collection, mention may be made of the copies of the Qurʾan commissioned or personally copied in the nineteenth century by his maternal forebear, Sardār Abu’l-Ḥasan Khān, and a beautifully illu- minated copy of the complete Dīwān of Ḥāfiẓ, the famous Persian poet of the fourteenth century, commissioned by Sayyid Abu’l-Ḥasan ʿAlī (d. 1792), Shāh Khalīl Allāh’s father and the 44th Nizārī Ismaili Imam who was the governor of Kirmān during the era of the Zand dynasty.6 Apart from extensive collections on Ismaili and Persian history, his library also includes rare travelogues on Iran (Persia), like G. Barbaro and A. Contarini, Viaggi in Persia (1545), accounts composed by two Venetian ambassadors to Persia in the late fifteenth century; Sir Thomas Herbert, A Description of the Persian Monarchy (1634), the first English account of Persia; John Fryer, A New Account of East India and Persia (1698); Jean Chardin, Voyages en Perse, in various editions including its 1811 critical edition by L. Langlès in ten volumes plus an atlas; and Sir John Malcolm’s History of Persia (1815), which he acquired in the 1960s for $300 (less than a tenth of its current market value!). He also acquired rare lithographed editions of Persian texts and histories, such as the Tārīkh-i Firishta (1822) and mediaeval accounts of the Crusades, such as J. Bongers (ed.), Gesta Dei per Francos (1611), with references to the contemporary Nizārī Ismailis. His library is all the more impressive given the fact that for years he had his books leather-bound in Tehran by a specialist binder, Friedrich Lankamerer (1922–2002), the son of a German engineer posted to Iran in the early twentieth century. By the time Farhad completed his Ph.D. and was ready to return to Iran, he had amassed an extensive library of Ismaili sources and studies, perhaps the largest private collection of its kind. In fact, as he himself declares, he had for many years initially conducted most of his research on the basis of materials from his own collection. 10 Omar Alí-de-Unzaga

Return to Iran: from promising career to a life-long passion

Back in Iran, in 1972, after spending almost two decades abroad, Farhad Daftary embarked on what at the time looked like a promising professional career in line with his family tradition and expectations. He became an Advisor to the Plan and Budget Organisation, the government body that prepared Iran’s five-year economic development plans and annual budg- ets. Then a year later, in 1973, he was appointed Director of the Economic Research Department at the Central Bank of Iran, which had only been established the previous decade, and where he remained for several years. At this juncture, Farhad had the opportunity to pursue a successful career in the government’s financial and economic administrations but he decided to take a different route: in 1974 he left the public sector. He became the co-founder and Director of Yekom Economic Consultants, the first (as its Persian name, Yekom, indicates) firm of consultants specialis- ing in economics and management in Iran, with a separate section for water resources projects. Following his bibliophilic character, Daftary made a point of establishing a library at the company, which soon became the best private library of its kind in Tehran, with a major share of his own economics books incorporated into it. During the years 1973–1977, Farhad Daftary also taught post-graduate courses on economic history and development at the Faculty of Economics of both the National University and Tehran University. During those years Farhad published a number of economic articles, and prepared several consultancy reports for the Iranian government and various international agencies such as the International Labour Office in Geneva.7 Events in the late 1970s, after the Iranian Revolution, accelerated Daftary’s shift to a new discipline altogether. At the end of 1978 with the overthrow of the Shah there was general euphoria in Iran for a brief period of time. But almost immediately, the Iran–Iraq war broke out in 1980 and there was no possibility to travel outside the country for several years. His next visit abroad did not, in fact, take place until 1985. It was under such circumstances that with the encouragement of his wife, Fereshteh, he finally decided the time had come to write a book on the Ismailis.

The story of a history

Farhad Daftary took up the challenge and embarked on a new and fascinating enterprise: writing a comprehensive history of the Ismailis. Throughout the decades in California and Tehran, he had continued to Introduction: A Biographical Sketch 11 pursue his personal interest in collecting and studying materials produced by scholars in the field of Ismaili studies while Ivanow had continued to be a role model for him in several respects. Firstly, Ivanow was also some- one who had moved from his original discipline of Iranian languages and dialects to the field of Ismaili studies. Just as the time spent in Bombay, making Ismaili acquaintances there and being introduced to Aga Khan III, had opened up a new chapter in Ivanow’s life, so Daftary was about to embark on a similar journey. This personal interest had become a passion and an intellectual challenge and now Daftary had the chance to devote his full attention to it. As a pioneer, Ivanow had had to lay the foundation for studying Ismaili history and doctrines. When Ivanow started his Ismaili studies in the 1930s and earlier, there was next to nothing published of the Nizārī Ismaili texts, and for more than three decades he set himself the task of identifying the gaps in the field and filling them with his contributions. That was exactly the model adopted by Daftary from the time of his graduate studies at Berkeley and it remained the model that he was to follow during his unfolding career in Ismaili studies: he made it his ongoing concern to take stock of what had been done before him, what was the current state of Ismaili studies, and then to identify the gaps in the field pointing to new directions for research. The notorious lack of methodological underpinnings in Islamic studies in general was perhaps to some extent compensated for in Ismaili studies by Farhad Daftary’s training. Economics was, in his own words, ‘the most precise and quantifiable of the social sciences’. This training, he says, had provided him with a good intellectual discipline, a sound methodology and a facility for clear thinking and well-organised analysis, argumentation and writing. When presented with the inevitable question of how he managed to succeed in a new field of research, on the margin of his other activities, Daftary has one constant answer, demonstrating his belief in ‘steady’ scholarship: there are no short cuts or fast tracks to scholarship. Rather than intensive and exclusive research carried out in a concentrated span of time on a specific subject, one might say that he has pursued extensive scholarship regularly, on a daily and progressive basis, even if only for a few hours each morning or evening. This method has yielded very fruitful results, as can been seen in the bibliography of his works of some 240 titles (with many more in the pipeline). A rigorous editor himself, Daftary has also had inputs of various kinds into all the publications produced by The Institute of Ismaili Studies since the mid- 1990s (and currently exceeding 80 monographs and texts). His earlier training helped: according to Daftary, in order to write on 12 Omar Alí-de-Unzaga history, one must be very organised and systematic, be familiar with the historiography of the subject and then bring together a full range of the sources. Next one must be able to assess these sources, then analyse and interpret them, producing a sequential history. In his view a historian must have a logical mind (he benefited from studying both logics and mathematics), and also be able to substantiate (as in proving a hypothesis) and assign relative importance to events (this is where his background in quantitative methods in economics has come in very handy). One must also avoid unnecessarily complicating the issues by writing in an inde- terminate and obscure style. He has set it upon himself to explain the misunderstood history of a misrepresented community. The readership he had originally in mind was principally the scholarly community, but he also took into account the educated non-specialist reader. He wanted to explain Ismaili history in an accessible and clear manner. In his view, ‘the beauty of scholarship is to have the ability to express difficult concepts and ideas in simple terms and language’. He gives as an example the time when he was asked what, exactly, was meant by ‘esoteric literature’. He thought for a minute and said: ‘It is based on the distinction between a literal and a hidden meaning, between what is perceived and what really exists; it also implies the need for a guide to help others proceed in this spiritual journey in search of certain ultimate truths.’ Indeed, anyone who has dealt with Farhad Daftary quickly realises his ability to present complex ideas in concise and clear terms with no verbiage or frills. Having read the bulk of the existing literature on the Ismailis, in a variety of languages, the main question in Farhad Daftary’s mind was: Why do we not possess a book that deals with all the periods and phases of Ismaili history? It had become clear to him that the first and indispensable task to be accomplished in this regard was a comprehensive history of the Ismailis, something which did not yet exist. He set this as his overriding objective: a history as comprehensive as possible, covering all Ismaili communities and groupings, tracing and documenting their doctrines and intellectual elaborations, stretching from the formative period of Shiʿi Islam to the present time, using all available materials, published and unpublished, remaining always aware of the nature and biases (often hostile) of the mediaeval sources. It was difficult to decide on a methodology for this task. The most appropriate model for Daftary was Marshall Hodgson’s The Order of Assassins (unfortunately mistitled as later admitted by the author himself),8 a book on the Alamūt phase of Nizārī Ismaili history (1090–1256), with an approach and structure that could serve as a model for Ismaili history in its entirety with all its phases as first identified by Ivanow. Introduction: A Biographical Sketch 13

Meanwhile, he had started studying Arabic systematically, with the eminent Professor Ādhartāsh Ādharnūsh (also a regular contributor on Arabic literature to the Great Islamic Encyclopaedia) and made good use of the libraries at the University of Tehran, especially the one at its Faculty of Literature. He also began to visit Ismaili heritage sites in Iran, including several of the major fortresses and the mediaeval sites in Anjudān, Kahak and Kirmān which had been visited by Ivanow in the 1930s; indeed, in the 1970s he was the first scholar to visit them since Ivanow and he found that further deterioration had taken place at some sites.9 In Kirmān he found that some of the eighteenth-century structures and monuments described by Ivanow were actually no longer in situ. Then he went to Maḥallāt (where there was still in existence part of a wall of the residential compound of Aga Khan I as well as the Ḥusayniyya founded by him in the 1830s). Subsequently, he organised an expedition with some friends to Alamūt. After a difficult journey with two Range Rovers, which inolved crossing a river in Rūdbār, they erected tents and spent the night at the foot of the rock of Alamūt. The locality was breathtaking. It was also very emotional for him – in fact, he can only describe the experience as resembling a ‘pilgrimage’, something he had aspired to do for a very long time: he could finally stand on the spot where almost 900 years earlier Ḥasan-i Ṣabbāḥ, founder of the Ismaili state in Persia, had stood. The visit was giving tangible substance to his research. The historian ʿAṭā Malik Juwaynī (d. 1283), who visited Alamūt just before its destruction by the Mongols in 1256, had described the fortress as majestic and now Farhad could see for himself that even its ruins remained so. Another trip was made later to the fortress of Lamasar, stopping at the ruins of the castle of Shamīrān, the seat of the Musāfirid dynasty of northern Persia (and visited in 1047 by the Persian poet and Ismaili dāʿī Nāṣir-i Khusraw on his way to Fatimid Cairo). He also went to the castle of Girdkūh, which had been besieged by the Mongols for seventeen years until 1270, and where the stones of the mangonels used by the Mongols against the local Nizārī garrison are still scattered on the ground. In 1985, he visited the Ismailis of Khurāsān (where the bulk of their community in Iran resides). There in the village of Dīzbād, in the mountains between Mashhad and Nīshāpūr, he attended the ceremonies of Naw Ḥiṣār which take place annually on the last Friday of August, an occasion when the Ismailis of Iran gather and take part in elaborate rituals which include the recitation of the mystical poetry of Jalāl al-Dīn Rūmī (d. 1273) and other great Persian poets. This was Daftary’s first encounter with the contemporary Ismailis of Iran who are very much attached to their traditions. He was shown rare manu- 14 Omar Alí-de-Unzaga scripts, and given photocopies of some of them; he met the elders of the community who showed him manuscripts of collected poems of Ismaili poets such as Khākī Khurāsānī (d. after 1646), and his descendant Fidāʾī Khurāsānī (d. 1923), whose dīwān of poetry remains unpublished.

The Ismāʿīlīs: Their History and Doctrines

Farhad Daftary’s research for this book had effectively begun in the mid- 1960s and lasted over twenty years. But he actually started to write the book in 1978 and it took him a further eight years to complete its first draft. His initial plan laid out the work in seven chapters: five main chapters on the Ismailis (covering the four phases devised by Ivanow, early, Fatimid, Alamūt and Post-Alamūt, and including also a chapter on the Mustaʿlian Ismailis) with two initial chapters on the early Shi‘a, and on the progress in Ismaili studies. And this was indeed the way the book was structured and finally published in 1990 under the title The Ismāʿīlīs: Their History and Doctrines.10 He allowed himself roughly one year for each chapter, with the object of covering all the key events, personalities and doctrinal developments in each period. Each chapter naturally underwent numerous drafts and was expanded and revised many times. Nowadays, even with all the technological advances that scholarship can make use of, this may seem daunting, but not excessively so. However, in the early 1980s his chapters were typed by his wife Fereshteh on an elec- tric IBM typewriter. The need to make revisions to the typescript raised continuous difficulties that had to be resolved with ingenious solutions. On many occasions, he had to count the words and letters of a revised passage to ensure that the new text could be accommodated without any change in the page layout! From very early on Daftary was aware that this mammoth task could not be accomplished in isolation and that he would need to be in touch with some established scholars in the field of Ismaili studies. For this purpose, he started corresponding with Professor Wilferd Madelung, then the Laudian Professor of Arabic at Oxford University and a leading contributor to modern Ismaili studies, and informed him that he was working on this project, a history of the Ismailis. He asked Madelung if he would agree to read through the chapters, which he did. In 1985, Farhad Daftary finally had the chance to travel outside Iran. He visited Paris, London and Oxford, where he conducted further research in various libraries and met a number of scholars. By then, he had written three chapters (‘Progress in Ismāʿīlī Studies’, ‘Origins and Early Development of Shīʿism’ and ‘Early Introduction: A Biographical Sketch 15

Ismāʿīlism’). At Oxford, he showed them to Madelung at the Oriental Institute and subsequently received positive comments from this foremost authority, which encouraged him to continue along the lines he had set himself, especially after Madelung’s approval of the third chapter, which was one of his own main fields of expertise. Madelung’s reviews of the chapters continued and their relationship has been maintained to this day (indeed, Daftary was closely involved in the Festschrift for Madelung and his affiliation to The Institute of Ismaili Studies as Senior Research Fellow).11 Farhad Daftary’s focus was obviously on history. He was especially interested in investigating how the different Muslim communities had arisen, especially within Shiʿi Islam. He was attracted towards investigating the disputes arising over the succession to the Prophet. Was there a theological component to it? Yet again, though the Fatimid period of Ismaili history was relatively well known when Daftary started writing his book, there was next to nothing in modern scholarship on much of the seven centuries after the Alamūt phase in Nizārī history. Daftary’s book filled this gap in a structured manner, particularly through the original research he carried out using a large number of Persian regional histories, especially those on Ṭabaristān (Māzandarān) and other Caspian prov- inces. For this long period he essentially followed again the categorisation introduced by Ivanow: the early period of this phase (that is to say the first two centuries after the Mongol destruction of the Nizārī state, centred at Alamūt, in 1256), the Anjudān period (beginning in the fifteenth century, when the imams of the Qāsim-Shāhī Nizārī line had settled in the village of Anjudān near Maḥallāt in central Iran), and the modern period (from the 1840s onwards). As Madelung says in the Foreword to The Ismāʿīlīs, in some areas the book covers ‘entirely new ground’; the second feature of the book praised by Madelung is that it ‘offers a first comprehensive and detailed synthesis of the complex history of Ismāʿīlism’, reflecting ‘the progress of recent research’ and integrating an ‘evenly readable account’. Although Daftary’s main concern was the chronological history of the Ismailis he also sought to cover the main intellectual and theological developments in a systematic fashion. If the history of the Ismailis had still to be unravelled, it was clear to him that, at that time, the doctrines of the various Ismaili groups were even more difficult to understand clearly. At the time, scholars had just begun to understand, for example, who the Qarmaṭīs were. Until then, after the earlier studies of de Goeje, Ivanow had the most realistic understanding of them, but his information, too, was still sketchy and confused, as he had only managed to scratch the surface 16 Omar Alí-de-Unzaga of the subject. By the early 1960s, new hypotheses had been proposed in three articles by Stern (in 1955, 1960 and 1961)12 and by Madelung in another three articles (in 1959 written in German, which Daftary later had translated into English, in a slightly revised version, and published as part of an edited volume on the Ismailis in 1996; and in 1961 again in German; and in his article on the Qarmaṭīs for EI2).13 He was similarly interested in clarifying the controversial issues surrounding the opening phase of Ismailism, but the few early sources only provided conflicting information. Basically subscribing to the Stern-Madelung position he spent some time trying to resolve the alleged identification of the early Ismailis with the Khaṭṭābīs, followers of Abu’l-Khaṭṭāb (d. 755), a contemporary of Imam Jaʿfar al-Ṣādiq (d. 765). This identification was first propounded in the works of the early Imāmī Shiʿi heresiographers, such as al-Nawbakhtī (d. ca. 912) and al-Qummī (d. 913),14 as a part of their polemical treat- ment of the early Ismailis, and also reasserted in the early studies of Bernard Lewis and Henry Corbin; he arrived at the conclusion that this identification was groundless and that it had to be rejected, in line with Madelung’s view.15 This conclusion was strongly substantiated by the fact that later mediaeval Ismaili authorities, like al-Qāḍī al-Nuʿmān (d. 974), the foremost jurist of the Fatimid period, condemned the Khaṭṭābiyya as ‘heretics’ for having propagated the divinity of the imams, something that went against the doctrine of the Fatimids.16 This also explains why Ḥamīd al-Dīn al-Kirmānī (d. ca. 1021), the most learned contemporary Ismaili theologian, was called to Cairo by the Fatimid Imam-Caliph al-Ḥākim bi-Amr Allāh (r. 996–1021) to refute the emerging doctrines of the found- ers of the Druze religion, who were beginning to preach the divinity of al-Ḥākim. Subsequently, Daftary refined his own ideas on the early Ismailis and published several studies on the subject.17

The move to London and affiliation with The Institute of Ismaili Studies

In 1985, on his travels to Europe, he visited The Institute of Ismaili Studies in London for the first time. The Institute had been founded by His Highness Prince Karim Aga Khan only eight years earlier in 1977 and was then located in one of its early temporary premises on Great James Street in London. Incidentally, this year was crucial for the Ismailis in the UK, since a major institution, the Ismaili Centre in South Kensington, London, was inaugurated in April, giving the Ismailis the greatest degree of visibil- ity and exposure they had ever experienced in a Western environment. Introduction: A Biographical Sketch 17

In the library of the Institute, Farhad Daftary found many manuscripts and also new publications in Arabic that contributed towards his research. Also, for the first time, he met Mr Shams Vellani, then the Institute’s Executive Officer, who showed great interest in Daftary’s project. On his return to Iran, he resumed his work and completed the final draft of his book in 1987. On Farhad Daftary’s next visit to London in 1987, he gave Mr Vellani a draft of the work, and the latter subsequently suggested that he join the Institute to prepare the work for publication. Daftary accepted, but it took another year to return to Tehran and wrap up all his affairs and commit- ments there. In 1988 he settled in London with his wife, just before turning fifty. He officially joined the Institute in September 1988. By then, the Institute had developed a teaching programme under its Department of Education and had also produced its first publications: English translations of two sets of collected articles by Henry Corbin, undertaken by the Paris branch of the Institute then still operative and directed by the Iranian philosopher Daryush Shayegan, an old friend of Daftary’s, and a two-volume catalogue of the Arabic manuscripts in its library. A small number of scholars were also working there on different texts, including J. Badakhchani and H. Haji (both contributors to this volume). Farhad Daftary’s immediate task now was to get his book published. Two further years were needed to fine-tune the work with additional annotations, based on the resources at the library of the Institute and elsewhere. Wilferd Madelung read through the remainder of the typescript providing his customary meticulous comments. Daftary sent copies of the typescript to the University Presses of Cambridge and Oxford; both had this work evaluated by scholars and eventually both accepted it for publication. In the end Daftary decided on Cambridge University Press as his publisher and the book finally appeared in 1990.

A historian of historians

The Institute had started its publications with Corbin’s highly intricate phenomenological essays, reconstructing Ismaili doctrines within a metahistorical frame. However, Daftary attached greater weight to historiography and textual analysis in many of the Institute’s subsequent publications. Asked about this matter, he says that in a historical investigation of events, a chronological framework is of the highest importance since ideas do not develop in a vacuum, but out of previous ideas; and events, often, are responses to previous events. And textual materials, conveying 18 Omar Alí-de-Unzaga the literary and intellectual heritage of a community, are indispensable for studying and understanding that heritage. One of Farhad Daftary’s constant interests has been the figure of the modern historian and his role in shaping history-writing. During his doctoral studies, he had carried out research on the lives and times of many economists. Once his attention shifted to Ismaili studies, he adopted a similar methodology for contextualising the contributions of the key figures in the field. Several of his early publications were devoted to scholars’ lives and achievements. In the majority of his books, too, he has always tried to begin by explaining the state of the field of research and the individuals who have shaped the study of Ismaili history.18 Asked about his great interest in modern historians, he responds by saying that studying a person’s life reveals much about his context, his interests, his thought. We are, as he says, the products of our own histories and intellectual environments. He believes in the theory of ‘chal- lenges and responses’ in history-writing: when historians write, they are often responding to something, even though it is frequently the case that a hundred years later people may not know what it was that they had been responding to. Unfortunately, he adds, it may also happen that the historians themselves may have fabricated or misinterpreted the required evidence, producing polemical material that will be used as a reliable source by later historians. And if a ‘fiction’ is repeated often enough it may eventually be taken as representing a ‘fact’. Looking into the lives of scholars and the contexts in which they worked has enabled him to have some understanding of what it was that they responded to, or, in his words, ‘why was a certain author writing what he was writing?’ This kind of two-fold historiography has added an extra dimension to his work, making him keenly aware of the necessity of evaluating one’s sources and distinguish- ing fact from fiction.

Stories versus history: insiders and observers

In 1992, two years after Farhad Daftary produced his magnum opus, there was an organisational restructuring at the Institute. Now, under the dean- ship of Dr Aziz Esmail, a new Department of Academic Research and Publications was created. Daftary was appointed as the first head of that department, a post he has retained to this day despite the demands of his other responsibilities. Next, he devoted his attention to one of the most contentious and least understood issues in the entire history of the Ismailis: the ‘black legend’ Introduction: A Biographical Sketch 19 that had developed about them and had spread in the middle ages in both the Islamic world and in Europe. His book on this subject, The Assassin Legends: Myths of the Ismaʿilis, was published in 1994. This was a research issue of immense interest and complexity due its popular appeal and intricacies. Daftary was initially interested in understanding the etymol- ogy of the word ‘assassin’ and its connection with the Ismailis: why were they referred to by their neighbours in Syria and in the Caspian region of northern Persia as ḥashīshīs or ḥashīshīn; and, following them, in the European sources as ‘assassins’? Why were there so many fanciful tales around this? Not much progress in research on this topic had taken place since the pioneering study of Silvestre de Sacy (d. 1838), the doyen of the nineteenth-century orientalists, who had solved the etymological puzzle of the word ‘assassin’. Showing that it derived from the Arabic word ḥashīsh, de Sacy himself nevertheless subscribed at least partially to the legends, as recounted by Marco Polo and other mediaeval Europeans, as being accu- rate accounts of the secret practices of the Ismailis. Ḥashīshī was a term of abuse in Arabic, which was then used in reference to the Nizārī Ismailis in some polemical Sunni and Zaydī sources. The derogatory term itself then gave rise to the tales circulating in the mediaeval Crusader circles, connecting the Ismailis with the consumption of hashish (a product of hemp) and appearing variously in European sources. These so-called ‘Assassin legends’ have no counterparts in Arabic or Persian sources of the same period, despite their authors’ hostile stances. Farhad Daftary’s conclusion was that the tales were fabricated by the Crusader circles and their occidental observers themselves to justify what they perceived as ‘irrational’ behaviour (martyrdom) that had to be given a rational expla- nation (as behaviour motivated under the influence of intoxicating drugs such as hashish). If the first edition of The Ismāʿīlīs had had a significant impact in the field (with numerous reprints, reviews and regular citations in academic literature), The Assassin Legends was no less interesting to scholars: it attracted thirty reviews in the lustre following its publication. Nevertheless, was it possible that Farhad Daftary’s formal affiliation with an institution connected to the community on whose past he was writing could somehow tarnish his academic rigour and objectivity? While the vast majority of the reviewers welcomed the book and its role in deconstructing the centuries-old myths, there were also one or two who questioned the project as they thought he was an Ismaili, an ‘insider’ of a religious community, taking an apologetic stance.19 When suggestions of apologetic intentions were made by one such reviewer, Daftary was quick 20 Omar Alí-de-Unzaga to publish a rebuttal in the same journal declaring: ‘I would like to state that I am not an Ismaili, and that my academic affiliation to The Institute of Ismaili Studies, London, has in no way affected my academic objectivity […] My main aim in writing The Assassin Legends was to trace the roots of some of the major legends surrounding the Nizari Ismailis of the mediaeval times […] and it has never been my intention to be apologetic.’ 20 However, a more important phenomenon was now taking place. Although the academic credibility of institutions linked formally or informally with a Christian faith community, like the various schools of divinity, theology faculties and even entire universities, had been accepted without question on both sides of the Atlantic for hundreds of years, Western academics were now witnessing the fact that an academic institute connected to a Muslim community and based in central London could produce research of the highest calibre, deeply committed to the standards of critical scholarship and yet empathetic to the historical and intellectual preoccupa- tions of Muslims, and more particularly in this case, the Ismailis. Farhad Daftary had achieved this difficult balance, as he defines himself neither as an ‘insider’ nor an ‘outsider’ but as a close and empathetic ‘observer’. In the context of the ‘Assassin legends’, too, he maintains that much in the same way that ‘fiction’ through repetition over time becomes accepted as ‘fact’, then facts also need to be repeated frequently and widely enough to replace fictions.

Promoting scholarship

Farhad Daftary has contributed significantly to The Institute of Ismaili Studies, establishing it as a recognised academic centre for Ismaili studies. One of the aims of the Institute has been to promote scholarship on Islam, and he made this his own objective. He himself had originally published outside the Institute because there was no publishing programme as such. Now, he established the Institute’s first publication series: the Ismaili Heritage Series, which was initiated in 1996 under his own general editorship. This was designed to be a series of monographs with the objective of exploring the intellectual and religious heritage of the Ismailis, a heritage which still resonates in the contemporary world since the community is very much in existence. He signed contracts with several of the leading authorities who had already contributed to a collective volume he had just edited, Mediaeval Ismaʿili History and Thought. Four years later, in 2000, he established a second series, the Ismaili Texts and Translations Series, again under his general editorship and with an editorial board of eminent schol- Introduction: A Biographical Sketch 21 ars of Ismaili studies. This new series was devoted to critical editions and annotated translations of authentic texts in Arabic and Persian produced by the Ismailis themselves, or about them, clarifying the actual teachings of the community. The series had a two-fold objective: to produce materials for further progress in the field and to address the misrepresentations of Ismaili doctrines and practices. The primary selection criteria for the series were major texts that remained unpublished as well as texts that had been published in defective editions. He invited Professor Madelung, who had already taught at the Institute, to be a consulting editor for the series. Daftary’s general support of sound academic projects is well known and he has generously supported or sponsored a number of publications, confer- ences and other academic initiatives both inside and outside the Institute. He has also promoted the publications of various types of anthologies of Ismaili literature and other Islamic texts, especially those related to the contributions of Shiʿi Muslim scholars who have been hitherto marginal- ised in Islamic studies in the West. Meanwhile, Farhad Daftary had also started developing the academic faculty of his Department of Academic Research and Publications. Wilferd Madelung became a Senior Research Fellow, a position which through Daftary’s initiative was later offered to Professors Hermann Landolt (in 2002) and M. A. Amir-Moezzi (in 2007) as well. He contributed to developing and running the Institute’s Graduate Programme in Islamic Studies and Humanities (GPISH), in which two years were spent on an innovative course at the Institute and a third year studying for a Master’s degree at a British university. While the intellectual design of this innovative academic programme was the brainchild of Aziz Esmail and Mohammed Arkoun (1928–2010), who had been another Senior Research Fellow and one of the governors of the Institute, Daftary was responsible for finding and engag- ing most of the lecturers for this programme. Thus, he contributed to the students’ exposure to some of the best minds in the field of Islamic studies in the UK, as he successfully invited eminent scholars from Cambridge (Patricia Crone, Charles Melville and John Cooper), Oxford (Julie Scott Meisami), or Edinburgh (Carole Hillenbrand and Robert Hillenbrand), and Manchester (C. Edmund Bosworth), some of them contributors to this volume, to teach in this programme. This approach not only brought the Institute’s graduate students into contact with these scholars, but it also facilitated the admission of the students to the best UK-based universities in their third year. Daftary himself has been regularly teaching a survey course on Ismaili history in this programme since its inception in 1994. 22 Omar Alí-de-Unzaga

Mediaeval Ismaʿili History and Thought

Daftary kept his own publication activities alive despite intensive administrative duties. His next publication, this time an edited volume, Mediaeval Ismaʿili History and Thought (1996; see Daftary Bibliography, no. 9), was designed to cover selected areas in Ismaili studies that needed further attention. This was to be a turning point in its own right since he had now started to galvanise other scholars in the field of Ismaili studies. For the volume, he assembled some of the most renowned scholars in the field, such as Ali Asani, Heinz Halm, Abbas Hamdani, Wilferd Madelung, Azim Nanji, Ismail K. Poonawala and Paul E. Walker, again, some of them contributors to this volume, and also several others, like C. Edmund Bosworth, Carole Hillenbrand and Charles Melville who were then also teaching at the Institute. This process widened his circle of academic friends and colleagues. He now had the opportunity to meet some of these scholars for the first time in London. With others, such as Abbas Hamdani, he had already established working relationships through correspondence. He dedicated this collective volume to Ivanow, who had never had a Festschrift and, beyond a few circles, had never received suffi- cient recognition for his pioneering accomplishments in modern Ismaili studies. In this volume Farhad Daftary also demonstrated his ability to make materials available in English as the primary language of scholarship in the West. The first two chapters of this edited volume were, in fact, translations from the German: Madelung’s 1959 groundbreaking article on the Qarmaṭīs and the Fatimids, and a summary in English of Halm’s seminal habilitation work on the pre-Fatimid Ismaili cosmology.21 Equally, in his Assassin Legends he had inserted an annotated English translation of de Sacy’s classical study in French on the Nizārīs, Mémoire sur la dynastie des Assassins (pp. 129–188). All these translations were meticulously produced by Azizeh Azodi (1922–2008), an Iranian polyglot then living in Paris. Later, she translated into English Halm’s book for the Ismaili Heritage Series, under the title The Fatimids and their Traditions of Learning (1997). Daftary’s work began to have some impact also in the Middle East. By 1997, The Ismāʿīlīs and The Assassin Legends had been translated into Arabic and Persian. The Persian translation of The Ismāʿīlīs received the ‘Best Book of the Year Award’ in Iran (see Daftary Bibliography, no. 1(b)); and then subsequently when a group of religious scholars from the main seminary in Qumm compiled a collection of studies on the Ismailis, they had their work evaluated by Daftary who was also invited to contribute Introduction: A Biographical Sketch 23 an extensive introduction to the volume (Daftary Bibliography, no. 47). Subsequently, Daftary himself became active in commissioning translations of the Institute’s publications into Arabic, Persian and Urdu as well as some European languages. He also responded to translation requests from various publishers in a wide range of countries. At the time of writing this introduction, Daftary’s own works have been variously translated into fourteen languages, including Arabic and Persian, as well as French, German, Gujarati, Italian, Indonesian (Bahasa), Polish, Portuguese, Russian, Tajik (in Cyrillic alphabet), Turkish and Urdu. Some of his books have been translated also into Hungarian through the initiatives of István Hajnal (a contributor to this volume) who is single-handedly promoting Ismaili and Qarmaṭī studies in Budapest. Further, Daftary has ensured that most of the major publications of the Institute (other than the Arabic and Persian texts published in the Ismaili Texts and Translations Series) are translated into Arabic and Persian as well as other languages such as Gujarati, Portuguese, Russian, Tajik (Cyrillic) and Urdu, languages used by the Ismailis of different countries. Aiming to make his own major publication more broadly accessible, given that the eight-hundred page volume of The Ismāʿīlīs was essentially a highly specialised academic work, he decided to devote his next two years to working on A Short History of the Ismailis (1998; see Daftary Bibliography, no. 3), published in the Islamic Surveys series under the general editorship of Carole Hillenbrand. It is important to note that this book is not a summary or a condensed version of his magnum opus. For a start, it is organised thematically within a chronological frame. He also added much new material, incorporating more recent progress in the field since the time of writing The Ismāʿīlīs more than a decade earlier. This also attested to the accelerated speed of progress in Ismaili studies. There followed an interlude whilst he edited two more multi-authored volumes: Intellectual Traditions in Islam (2000; see Daftary Bibliography, no. 10), based on the proceedings of a conference organised by the Institute in 1994 at Churchill College, Cambridge, covering an overview of intellectual life in Islam as expressed through different traditions, and a Festschrift in honour of Wilferd Madelung, Culture and Memory in Mediaeval Islam (2003, see Daftary Bibliography, no. 11), which Daftary co-edited with Joseph W. Meri, a former student of Madelung’s who was at the time a research associate at the Institute. Subsequently, Daftary was instrumental in launching the Institute’s Rasāʾil Ikhwān al-Ṣafāʾ (‘Epistles of the Brethren of Purity’) series, which will result in the critical edition of the Arabic text and annotated English translation of this work in seventeen 24 Omar Alí-de-Unzaga volumes by more than twenty scholars. Daftary serves on the Advisory Board of this series of publications, with Nader El-Bizri as its general editor. In terms of promoting scholarship in Ismaili studies, quite aside from organising an extensive programme of publications for the Institute and inviting various scholars to participate in these efforts,22 Daftary also arranged for subventions to publishers which made other Ismaili publications possible. In this category, two cases merit particular attention here: the second volume of H. Halm’s trilogy of books on Fatimid history,23 and the Ismaili section of the Jāmiʿ al-tawārīkh of Rashīd al-Dīn Faḍl Allāh (d. 1318),24 a chief primary source on the Nizārī Ismaili state of Persia in mediaeval times. The latter book was dedicated to Farhad Daftary.

Bibliographies

For Madelung’s Festschrift, Farhad Daftary had invested much effort in compiling a bibliography of the works published by this polymath and highly prolific German scholar, which he arranged chronologically. Indeed it had been through bibliographical studies that Daftary had entered the field of Ismaili studies, by using an index card system in Berkeley. For more than four decades, he had been collecting bibliographical information. This passion for bibliographies finally culminated in his publication of Ismaili Literature (2004; see Daftary Bibliography, no. 4), which has the subtitle ‘A bibliography of sources and studies’. Previously, there had been two important bibliographical works in Ismaili studies.25 Whereas those works had been devoted exclusively to manuscript sources, Daftary was now presenting a bibliography of all the published works, primary sources as well as secondary studies, on Ismaili-related subjects, an area which had not been covered by the other two bibliographies. Given the rapid progress in the field, Daftary is currently compiling notes for a second edition of his Ismaili Literature. Daftary had been equally active in publishing journal articles and contributing chapters to collected volumes. In 2005, he selected ten of the most significant articles he had published by that time, and collected them in a volume entitled Ismailis in Medieval Muslim Societies, in which some of the studies appeared in expanded forms with additional notes while others were slightly abridged. Introduction: A Biographical Sketch 25

Works of reference

Farhad Daftary was aware that the bulk of the academic publications on Ismaili studies might be read only by specialists, and that most scholars in the wider field of Islamic studies, as well as researchers and students in general, remained largely unaware of the complexities of Ismaili history and thought. Consequently, he decided to embark on a project of writing both English and Persian entries for encyclopaedias and other reference works, and these currently number more than 130 (See Daftary Bibliography, nos. 76–211). He started with the Encyclopaedia Iranica (EIr), the then major new work of reference in Islamic and Iranian studies. In the early 1990s, after the publication of The Ismāʿīlīs, he was invited to be the consulting editor for that encyclopaedia’s Ismaili articles, identifying the entries and their prospective authors. In that role, he himself has contributed many articles to EIr. His major contributions to the EIr are ‘Carmatians’, a ten-page article published in 1990, and the seventeen-page entry on ‘Ismaʿilism: iii. Ismaʿili History’, published in 2007. Meanwhile, Professor Bosworth, then one of the main editors of the second edition of The Encyclopaedia of Islam (EI2), which was in its final volumes, got him involved in writing many of their remaining Ismaili articles, starting with ‘Nūr al-Dīn Muḥammad’, published in 1993. Several of his later articles appeared in the Supplement to EI2. By the early 1990s, vast Islamic encyclopaedias had started to be produced also in Persian in Iran. Thus, we now have the Dāʾirat al-Maʿārif-i Buzurg-i Islāmī (the ‘Great Islamic Encyclopaedia’ or GIE) and the Dānishnāma-yi Jahān-i Islām (‘Encyclopaedia of the World of Islam’ or EWI). The entries in the latter were initially translations of those published in EI2 or other works of reference. Daftary became an academic consultant for the Dānishnāma, contributing many of their new Ismaili entries, and has worked closely also with the GIE. He has written the detailed twenty-two-page article ‘Ismāʿīliyya’ for the GIE, published in 1998. He and Madelung are also the Editors-in-Chief of the Encyclopaedia Islamica, an abridged English version of the ongoing GIE. This translation project had been initiated by John Cooper (1947–1998) in the early 1990s with his translations of some forty articles. Years later, Daftary was contacted by Kazem M. Bojnurdi, Director of the Centre for the Great Islamic Encyclopaedia, in order to involve the Institute in this project: they had a meeting in Tehran and agreed to collaborate, calling the prospective publication Encyclopaedia Islamica at Daftary’s suggestion. What made 26 Omar Alí-de-Unzaga this vast work of reference appealing was the fact that, in addition to covering Islam in all regions, it concentrated on two categories of entries not found widely anywhere else: on Shiʿi personalities, ideas and concepts, and on the history and culture of the greater Persianate world. Since this fell within the Institute’s mandate, the project was thereafter taken on board and the translated volumes are being published in association with E. J. Brill of Leiden. Daftary himself edits all the Ismaili-related articles and monitors the work of the team of editors and translators involved in this project with Reza Shah-Kazemi acting as its managing editor. Over the years, Daftary has also been closely involved in the work of the Institute’s library. For example, he played a key role in facilitating the library’s acquisition of the Zāhid ʿAlī Collection of some 221 Arabic Ismaili manuscripts in 1997, also arranging for Delia Cortese (another contributor to this volume) to compile a descriptive catalogue of that collection.26 Zāhid ʿAlī (1888–1958), one of the pioneers in modern Ismaili studies, belonged to another learned family of Dāʾūdī Ṭayyibī Ismailis with an important collection of manuscripts.

Directorship

Professor Azim Nanji (now at Stanford University and the author of the Foreword to this volume) was the Director of The Institute of Ismaili Studies for a decade (1998–2008). In the last two years of that period (2007–2008), Daftary served as Associate Director of the Institute. After Nanji’s departure he served a stint as Acting Director, before being appointed in September 2009 as the Institute’s Co-Director, together with Professor Karim H. Karim. At the same time, he has continued to head the Department of Academic Research and Publications. Asked about his association with the Institute, Daftary repeatedly asserts that he has learnt a great deal through his experience of working there for more than two decades. The Institute has in many ways shaped his intellectual experience and sharpened his scholarship. For example, while originally he would use the term ‘sect’ to refer to the Ismailis and other Shiʿis, in the second edition of The Ismāʿīlīs he uses ‘community’ and ‘communities of interpretation’ (in the plural), since he is now reluctant to use the former term to refer to a community that still exists on the contemporary scene (as opposed to those short-lived sects of mediaeval times). In 2008, on the occasion of the Golden Jubilee of His Highness Prince Karim al-Husayni, Aga Khan IV, celebrating the fiftieth anniversary of his accession to the imamate of the Nizārī Ismailis, Farhad Daftary’s Introduction: A Biographical Sketch 27

Department of Academic Research published, among other works, five books to specifically commemorate the event.27 One of these was a book he himself co-authored with Zulfikar Hirji, The Ismailis: An Illustrated History (Daftary Bibliography, no. 7), a work, the first of its kind, addressed to a general audience, containing hundreds of images (several of them from Daftary’s private collection) documenting the eventful history of the Ismailis in a lucid and accessible manner. More recently, Daftary has edited A Modern History of the Ismailis, a publication designed to fill, at least partially, the gap in our knowledge of the recent history of the Ismaili communities, including the Ṭayyibīs, in different geographical locations (Syria, India and Pakistan, East Africa, Tajikistan and the rest of Central Asia, with the least explored region of all, China). Farhad Daftary’s work is still ongoing. He belongs to a generation of prolific scholars, well reflected in his recent contributions to the festschriften of many of his friends and colleagues, including C. Edmund Bosworth, Hermann Landolt, Urbain Vermeulen, Biancamaria Scarcia Amoretti, Etan Kohlberg, Carole Hillenbrand, Paul E. Walker, Heinz Halm and Charles Melville (the last two forthcoming). As the recent author of the long chapter on ‘Varieties of Islam’ in The New Cambridge History of Islam (Daftary Bibliography, no. 74), covering mainly the various Shiʿi communities, he is now working on an expanded version of that study. This will be published in monographic form as A Short History of Shi‘i Islam. Daftary’s broader interests in Shiʿi studies is aligned with the Institute’s expansion of its remit into covering all communities and schools of thought within Shi‘i Islam. Daftary’s current work includes three other research projects, to which he has regularly devoted his attention for years: a Historical Dictionary of the Ismailis; a book on Ḥasan-i Ṣabbāḥ and his Times; and, as mentioned earlier, an edition of W. Ivanow’s memoirs (Fifty Years in the East: An Autobiographical Sketch). Daftary has been a member of various academic and professional associa- tions and societies, including The British Institute of Persian Studies, on whose Governing Council he served for two terms (2002–2007).

New horizons in Ismaili studies

Over the past forty years, Farhad Daftary’s impressive publication record has contributed to our knowledge of the events related to Ismaili history and the intricacies of the intellectual traditions elaborated by the Ismaili Shiʿis. His greatest contribution is to have produced a straightforward narrative account of them in a framework constructed in accordance with 28 Omar Alí-de-Unzaga the view of Ismaili history outlined earlier. As we have seen, Daftary’s work continues as strong as ever. Yet, it may be in order here to identify what areas in Ismaili studies are still unexplored. The following observations are not intended as a critique of Farhad Daftary’s approach to Ismaili history, but rather to present some possible avenues of research that future generations of scholars may wish to consider when embarking on this field. i. Contextual, comparative and thematic approaches

The religious significance of Ismaili thought within Islam can be assessed in the context of the history of religions. A comparative approach with other groups in Islam (other Shiʿi groups, Sufis, theological and philosophical schools) seems imperative if we are to understand the significance of Ismaili ideas. Similarly, those ideas can be studied in the light of similar literature produced in other religious traditions, especially those groups that propounded an esoteric understanding of scriptures and that formed around a charismatic authority. Similarly, the enterprise pursued by the various Ismaili authors can be studied in close connection with their contemporary intellectual history. Thus, one might analyse, for example, al-Qāḍī al-Nuʿmān’s (d. 363/974) role in the history of Ismaili Shiʿism vis-à-vis the contributions of other similar figures such as al-Kulaynī (d. 329/941) for Ithnāʿasharī Shiʿism and al-Ṭabarī (d. 310/923) for Sunni Islam; or Fatimid-sponsored theories of the imāma vis-à-vis contempora- neous imāma theories sponsored by the Umayyads of al-Andalus and the ʿAbbasids of Baghdad; or the gināns in the wider context of Indo-Muslim literature; or the doctrine of taʿlīm in the light of similar Sufi theories of knowledge and leadership; or the theory and practice of Ismaili taʾwīl together with the taʾwīl practised by the Muʿtazilīs, the Sufis and others; or the provocative question, ‘What has Alamūt got to do with Cairo?’ (the question is reminiscent of the statement by Tertullian about Athens and Jerusalem). These are just some examples of the research possibilities at our disposal. In contrast with a view of history as a concatenation of events, rulers, imams and authors, another fruitful approach might be the thematic approach. Possible themes to be explored can then encapsulate research questions such as, ‘Is there such a thing as an Ismaili approach to the Qurʾan?’; ‘Do Ismaili and Ithnāʿasharī forms of Shiʿism differ in essence?’; ‘Is it right to assume (as Marshall Hodgson did)28 that Ismailism is to Shiʿism what Sufism is to Sunnism?’ Introduction: A Biographical Sketch 29 ii. Problematising methods and theories

It is vital to build on Farhad Daftary’s historiographical achievements, but it is equally important for future scholars to put them to the test. New methodological tools developed in the fields of historiography, anthropol- ogy, religious studies and discourse analysis can be used to deconstruct the ways in which the Ismailis have constructed their own history, literature, self-image and religious identity. Similarly, while the emphasis on history, and the history of the Ismaili imams in particular, is undoubtedly indispensable, more attention might be given to the communities – their diverse customs and practices, both historically and in the present times. It is possible that questions such as these will be followed by other, perhaps contrasting, views or even re-readings of Ismaili (and wider Islamic) history. iii. New technologies

Finally, mention must be made of the chances that new technologies offer for the history of ideas. In the first place, texts could be made available through electronic media to researchers in every country to facilitate the exchange of scholarship. Manuscripts can be digitalised and texts can be made available so that they can be explored by key-words (and Arabic roots) through search engines. What only three decades ago was almost unthinkable is now possible: glossaries and lexicons of technical terms in Ismaili works might be created so that they are better studied together with other texts from other, better known, traditions. An online database of Qurʾanic citations in Ismaili sources is a necessary step towards an in-depth research into their exegesis and hermeneutical approach.

The contributors would like to join the editor of this volume in offering their collective work to Dr Farhad Daftary with esteem and affection.29 30 Omar Alí-de-Unzaga

Notes

1. Much of the information contained in this introduction is based on a series of interviews I conducted with Farhad Daftary during the course of 2010. 2. On this and other Persian titles see Ahmad Ashraf and Ali Banuazizi, ‘Class System: v. Classes in the Qajar Period’, EIr, vol. 5, pp. 667–677. 3. See Y. Armagani, ‘Alborz College’, EIr, vol. 1, pp. 821–823. 4. See Daftary, ‘Ivanow, Vladimir Alekseevich’, EIr, vol. 14, pp. 293–300. 5. See Daftary, ‘Anjoman-e Esmāʿīlī’, EIr, vol. 2, p. 84. 6. See Daftary Bibliography, no. 7, pp. 40–41, 172–173. 7. See Daftary Bibliography, nos. 17–21, 78. 8. Marshall G. S. Hodgson, ‘The Ismāʽīlī State’, in The Cambridge History of Iran, vol. 5, ed. J. A. Boyle (Cambridge, 1968), p. 424, n.1. 9. See W. Ivanow, ‘Tombs of Some Persian Ismaili Imams,’ Journal of the Bombay Branch of the Royal Asiatic Society, NS, 14 (1938), pp. 49–62, also his Alamut and Lamasar (Tehran, 1960). 10. See Daftary Bibliography, no. 1. 11. See Daftary Bibliography, no. 11. 12. These three articles of S. M. Stern are respectively: ‘Heterodox Ismāʿīlism at the Time of al-Muʿizz’, Bulletin of the School of Oriental and African Studies, 17 (1955), pp. 10–33; ‘The Early Ismāʿīlī Missionaries in North-West Persia and in Khurāsān and Transoxania’, Bulletin of the School of Oriental and African Studies, 23 (1960), pp. 56–90, and ‘Ismāʿīlīs and Qarmaṭians’, in L’Élaboration de l’Islam (Paris, 1961), pp. 99–108; all three repr. in his Studies in Early Ismāʿīlism (Leiden, 1983), pp. 257–288, 189–233 and 289–298, respectively. 13. W. Madelung’s two original German articles were based on his doctoral thesis written in 1957 at the University of Hamburg. See respectively, his ‘Fatimiden und Baḥrainqarmaṭen’, Der Islam, 34 (1959), pp. 34–88; revised tr. as ‘The Fatimids and the Qarmaṭīs of Baḥrayn’, in Daftary, ed., Mediaeval Ismaʿili History and Thought (See Daftary Bibliography no. 9), pp. 21–73; and his ‘Das Imamat in der frühen ismalitischen Lehre’, Der Islam, 37 (1961), pp. 43–135; and ‘Ḳarmaṭī’, EI2, vol. 4, pp. 660–665. 14. Ḥasan b. Mūsā al-Nawbakhtī, Firaq al-Shīʿa, ed. H. Ritter (Istanbul, 1931), pp. 58–59; Saʿd b. ʿAbd Allāh al-Ashʿarī al-Qummī, Kitāb al-maqālāt wa’l- firaq, ed. M. J. Mashkūr (Tehran, 1963), p. 81. 15. B. Lewis, The Origins of Ismāʿīlism: A Study of the Historical Background of the Fāṭimid Caliphate (Cambridge, 1940), pp. 33–35; H. Corbin, Étude préliminaire pour le ‘Livre réunissant les deux sagesses’ de Nasir-e Khosraw (Tehran and Paris, 1953), pp. 14–19; W. Madelung, ‘Khaṭṭābiyya’, EI2, vol. 4, pp. 1132–1133. 16. Al-Qāḍī al-Nuʿmān b. Muḥammad, Daʿāʾim al-Islām, ed. Asaf A. A. Fyzee (Cairo, 1951–1961), vol. 1, pp. 49–50; English trans. by A. A. A. Fyzee, completely revised by I. K. Poonawala, as The Pillars of Islam (New Delhi, 2002–2004), vol. 1, pp. 65–66. Introduction: A Biographical Sketch 31

17. See Daftary Bibliography, in addition to chapter 3 in nos. 1 and 6, in nos. 23, 29–31, 33. 18. See, for example, Daftary Bibliography, no. 1, pp. 1–31, no. 3, pp. 1–20, no. 4, pp. 84–103, no. 5, pp. 27–41, no. 6, pp. 1–33, as well as nos. 23, 44 and 57. 19. See the review of Daftary’s The Assassin Legends by Patrick Franke in Die Welt des Islams, 35 (1995), pp. 134–136. 20. See Daftary’s response to Franke’s review, ‘An den Herausgeber/To the Editor’, Die Welt des Islams, 36 (1996), p. 144. 21. H. Halm, Kosmologie und Heilslehre der frühen Ismāʿīlīya: Eine Studie zur islamishcen Gnosis (Wiesbaden, 1978); idem, ‘The Cosmology of the Pre-Fatimid Ismāʿīliyya’, in Daftary, Mediaeval Ismaʿili History and Thought (Daftary Bibliography, no. 9, pp. 75–83). 22. See The Institute of Ismaili Studies, Department of Academic Research and Publications, Catalogue of Publications 2010 (London, 2010). 23. H. Halm, Die Kalifen von Kairo. Die Fatimiden in Ägypten 973–1074 (Munich, 2003). 24. Rashīd al-Dīn Faḍl Allāh, Jāmiʿ al-tawārīkh: tārīkh-i Ismāʿīliyān, ed. Muḥammad Rawshan (Tehran, 1387 Sh./2008). 25. W. Ivanow, Ismaili Literature: A Bibliographical Survey (Tehran, 1963); I. K. Poonawala, Biobibliography of Ismāʿīlī Literature (Malibu, CA, 1977). 26. See D. Cortese, Arabic Ismaili Manuscripts: The Zāhid ʿAlī Collection in the Library of The Institute of Ismaili Studies (London, 2003). 27. Apart from The Ismailis: An Illustrated History, these were: An Anthology of Ismaili Literature; Master of the Age: An Islamic Treatise on the Necessity of the Imamate; Arts of the City Victorious: Islamic Art and Architecture in Fatimid North Africa and Egypt; and Word of God, Art of Man: The Qur’an and its Creative Expressions. 28. Marshall G. S. Hodgson, The Venture of Islam (Chicago, 1974), vol. 1, p. 393: ‘In some ways, but not all, the Ṣūfīs represented in a Jamā‘ī-Sunnī milieu what Bāṭinī piety represented in a Shī‘ī milieu.’ 29. I would like to thank a number of individuals who have made this volume possible and helped me at different stages: Marjan Afsharian, Fayaz Alibhai, Alessandro Cancian, Rahim Gholami, Bilal Gökkir, Asma Hilali, Nadia Holmes, Hafiz Karmali, Kutub Kassam, Shahram Khodaverdian, Julia Kolb, Hena Miah, Isabel Miller, Lisa Morgan, Patricia Salazar and Fiona Ward. 2

Bibliography of the Works of Farhad Daftary

I. Books (nos. 1–8) II. Edited books (nos. 9–14) III. Articles, book chapters and miscellanea (nos. 15–75) IV. Encyclopaedia articles and contributions to other reference works (nos. 76–211) V. Book reviews (nos. 212–245)

I. Books

1. The Ismāʿīlīs: Their History and Doctrines, with a Foreword by Wilferd Madelung (Cambridge and New York: Cambridge University Press, 1990). pp. xviii + 804 + 20 plates + 1 map; repr. 1992, 1994, 1995, 1999, 2004. Also published in India (New Delhi: Munshiram Monoharlal Publishers, 1990); for the second ed. see no. 6.

Reviewed by: Ī. Afshār, Ayandeh, 18 (1992–1993), p. 554; A. Amanat, review article in Iran Nameh, 10 (1992), pp. 324–342; English summary, p. 15; M. A. Amir-Moezzi, Studia Islamica, 81 (1995), pp. 207–208; ʿA. ʿAṭāʾī, Āyana-yi Pazhūhish, 7 (1375 Sh./1996), pp. 49–50; M. Boivin, Bulletin Critique des Annales Islamologiques, 9 (1992), pp. 67–69; Book Review Digest (1992), p. 453; P. Bruckmayr, DAVO [Deutsche Arbeitsgemeinschaft Vorderer Orient] Nachrichten, 27 (2008), pp. 86–87; J. Danecki,

33 34 Fortresses of the Intellect

Die Welt des Orients, 25 (1994), pp. 189–190; K. Emami, Kelk, 7 (October, 1990), pp. 186–188; H. Halm, Der Islam, 71 (1994), pp. 176–177; G. Hoffmann, Bibliotheca Orientalis, 49 (May– July, 1992), 551–554; M. Iftikhārī, Persian tr. of excerpts from reviews by P. E. Walker, D. O. Morgan and J. A. Williams, in Kelk, 49–50 (1994), pp. 215–217; R. Irwin, Journal of the Royal Asiatic Society, 3rd series, 2 (1992), pp. 265–266; C. Jambet, Abstracta Iranica, 14 (1991), p. 217; J. E. Lindsay, Journal of Near Eastern Studies, 56 (1997), pp. 220–221; Ḥ. Maʿṣūmī Hamadānī, Nashr-i Dānish, 11 (June–July, 1991), pp. 63–65; idem, Spektrum Iran: Zeitschrift für islamisch-iranische Kultur, 4 (1991), pp. 91–95; D. O. Morgan, History, 78 (1993), pp. 266–267; I. R. Netton, The Times Literary Supplement (16 August, 1991), p. 8; I. K. Poonawala, Iranian Studies, 25 (1992), pp. 99–101; idem, Muslim World, 83 (1993), pp. 351–352; S. von Sicard, Islam and Christian–Muslim Relations, 3 (1992), pp. 141–142; M. Swartz, Choice, 28 (February, 1991), pp. 950–951; P. E. Walker, Journal of the American Oriental Society, 112 (1992), pp. 138–139; J. A. Williams, Middle East Journal, 45 (1991), pp. 702–703.

Translations: 1(a) Arabic: Sayf al-Dīn al-Qaṣīr, tr., al-Ismāʿīliyyūn: taʾrīkhuhum wa ʿaqāʾiduhum (Damascus: Dār al-Yanābīʿ li’l-Nashr wa’l-Tawzīʿ, 1994–95). 3 vols.; repr. in one vol. (Salamiyya, Syria: Dār al-Ghadīr, 1997). 1(b) Persian: Farīdūn Badraʾī, tr., with a new introduction and additional references by the author, Tārīkh va ʿaqāʾid-i Ismāʿīliyya (Tehran: Farzān, 1375 Sh./1996). pp. xxii + 949; repr. 1376/1998, 1383/2004, 1385/2006. Winner of the 1376 Sh./1997–98 ‘Best Book of the Year Award’ in Iran. 1(c) Tajik (Cyrillic transcription): Abdusalom Makhmadnazar, tr., Ismoiliyon: tarikh va aqoid (Moscow: Ladomir, 1999). p. 816. 1(d) Turkish: Ercüment Özkaya, tr., Muhalif İslamın 1400 Yılı: İsmaililer, Tarih ve Kuram (Ankara: Rastlanti Yayınları, 2001). pp. 571. 1(e) Turkish: Erdal Toprak, tr., İsmaililer: tarih ve öğretileri (Ankara: Doruk Yayımcılık, 2005). pp. 726. 1(f) Urdu: ʿAzīz Allāh Najīb, tr., supervised by Shaykh Bibliography of the Works of Farhad Daftary 35

Muḥammad Iqbāl, Ismāʿīlī tārīkh wa ʿaqāʾid (Karachi: Iqbal Brothers, 1997). pp. xiv + 991.

2. The Assassin Legends: Myths of the Isma‘ilis (London and New York: I.B.Tauris, 1994). pp. ix + 213. Includes A. I. Silvestre de Sacy’s Mémoire sur la dynastie des Assassins, tr. Azizeh Azodi as Memoir on the Dynasty of the Assassins, ed. and introduced by F. Daftary, pp. 129–188; repr. 1994, 1995, 2001. Runner-up winner of the International Society for Iranian Studies’ first ‘Saidi-Sirjani Memorial Book Award’ for 1994. Excerpt in M. Jay, ed., Artificial Paradises (London: Penguin Books, 1999), pp. 358–362.

Reviewed by: M. A. Amir-Moezzi, Studia Islamica, 81 (1995), pp. 207–208; M. Boivin, Bulletin Critique des Annales Islamologiques, 12 (1996), pp. 81–82; C. E. Bosworth, Graeco-Arabica, 6 (1995), pp. 367–369; P. Cecil, The Frequency of Truth (June, 1994); H. Dabashi, Iran Nameh, 13 (1995), pp. 557–565; idem, Kelk, 68–70 (January, 1996), pp. 287–294; J. Danecki, Der Islam, 76 (1999), pp. 174–176; K. Emami, Kelk, 54 (September, 1994), pp. 111–112; J. van Ess, Die Welt des Orients, 26 (1995), pp. 223–224; M. al-Faruque, The Muslim Book Review, 17 (1997), pp. 39–41; P. Franke, Die Welt des Islams, 35 (1995), pp. 134–136 [response by F. Daftary: ‘An den Herausgeber/To the Editor’, Die Welt des Islams, 36 (1996), p. 144]; D. Giovacchini, MELA Notes, Journal of Middle Eastern Librarianship, 64 (1997), pp. 51–52; J. P. Guillaume and A. Chraïbi, Arabica, 43 (1996), pp. 369–375; A. Hamdani, Journal of Semitic Studies, 45 (2000), p. 396; B. Hamilton, Intelligence and National Security, 13 (Summer, 1998), pp. 215–216; A. Hibbard, DOMES: Digest of Middle East Studies, 4 (1995), pp. 72–78; R. Irwin, Journal of the Royal Asiatic Society, 3rd series, 6 (1996), pp. 107–108; Islam and Christian–Muslim Relations, 7 (1996), pp. 120–121; C. Jambet, Abstracta Iranica, 17–19 (1994–96), pp. 186–187; J. E. Lindsay, Middle East Studies Association Bulletin, 29 (1995), pp. 83–84; A. Mashāyikh Farīdanī, Nashr-i Dānish, 14 (August–September, 1995), pp. 50–52; idem, Spektrum Iran, 8 (1995), p. 86–89; J. Matini, Iranshinasi, 10 (1998), pp. 447–448; M. Momen, Iranian Studies, 32 (1999), pp. 427–429; D. O. Morgan, The Times Literary Supplement (3 February, 1995), p. 36 Fortresses of the Intellect

6; B. Nahid, Comitatus, 26 (1995), pp. 125–132; A. Nanji, Journal of Islamic Studies, 7 (1997), pp. 95–98; A. Rathmell, Terrorism and Political Violence, 7 (1995), pp. 187–191; W. F. Tucker, The Historian, 59 (1997), pp. 411–412; P. E. Walker, International Journal of Islamic and Arabic Studies, 11 (1994), pp. 121–123; also online at www.ib.umich.edu/libhome/area.programs/ Near.East/MELANotesIntro.html.

Translations: 2(a) Arabic: Sayf al-Dīn al-Qaṣīr, tr., Khurāfāt al-ḥashāshīn wa asāṭīr al-Ismāʿīliyyīn (Damascus and Beirut: Dār al-Madā, 1996). pp. 302. 2(b) French: Zarien Rajan-Badouraly, tr., with a Foreword by Christian Jambet and a new Preface by the author, Légendes des Assassins. Mythes sur les Ismaéliens. Études musulmanes, XL (Paris: Librairie Philosophique J. Vrin, 2007). pp. 207. 2(c) Gujarati: Ibrahim A. Rahman Sheikh and Abdul Ali Dhanani, tr., Assassin dantkathao: ismailio visheni kalp- nik manyatao (Mumbai: N. M. Thakkar, 2010). pp. x + 245. 2(d) Hungarian: István Hajnal, tr., with a new Preface by the author and additional textual materials, Aszaszin legen- dák: Az iszmáʿiliták mítoszai (Budapest: Osiris Kiadó, 2000). pp. 195 + 8 plates + 2 maps; 2nd ed., Budapest: L’Harmattan, 2009. pp. 238. 2(e) Persian: Farīdūn Badraʾī, tr., Afsānahā-yi ḥashāshīn, yā usṭūrihā-yi fidāʾīyān-i Ismāʿīlī (Tehran: Farzān, 1376 Sh./1997). pp. xvii + 361; repr. 1385/2006, 1388/2009. 2(f) Portuguese: Faranaz Keshavjee, tr., As Lendas dos Assassinos: Mitos sobre os Ismailis (Lisbon: Fenda Edições, 2005). pp. 256. 2(g) Russian: Leila R. Dodykhudoeva, tr., ed. Oleg F. Akimushkin, Legendy ob Assasinakh: Mify ob ismaili- takh (Moscow: Ladomir, 2009). pp. 210. 2(h) Tajik (Cyrillic transcription): Abdusalom Makhmadnazar, tr., Afsonaha-i Avrupoi dar borai Ismoiliyon (Dushanbe, forthcoming). 2(i) Turkish: Özgür Çelebi, tr., Alamut Efsaneleri. Sır metinler, 7 (Ankara: Yurt Kitab-Yayın, 2008). pp. 296. Bibliography of the Works of Farhad Daftary 37

3. A Short History of the Ismailis: Traditions of a Muslim Community. Islamic Surveys Series (Edinburgh: Edinburgh University Press, 1998). pp. viii + 248; repr., 1999, 2004. Also published in the United States (Princeton: Markus Wiener Publishers, 1998). Abstract in French by Christian Jambet, Abstracta Iranica, 22 (1999), pp. 149–150; in Persian, in Abstracta Iranica/Chakīdahā-yi Īrān-shināsī, 22 (1377–78 Sh./1999), p. 216.

Reviewed by: M. M. Bar-Asher, review article in Jerusalem Studies in Arabic and Islam, 24 (2000), pp. 543–550; M. Bovin, Bulletin Critique des Annales Islamologiques, 16 (2000), p. 43; M. Brett, Bulletin of the Royal Institute for Inter-Faith Studies, 3 (2001), pp. 239–244; D. De Smet, Die Welt des Orients, 31 (2000–2001), pp. 263–264; F. Farrokh, Iranshenasi, 15 (2003), pp. 158–163; G. Hoffmann, Bibliotheca Orientalis, 57 (2000), 730–731; O. Khalidi, DOMES: Digest of Middle East Studies, 8 (1999), pp. 87–88; V. Klemm, Der Islam, 78 (2001), pp. 190–192; M. Momen, Islam and Christian–Muslim Relations, 10 (1999), pp. 240–242; A. J. Newman, Bulletin of the School of Oriental and African Studies, 64 (2001), pp. 404–405; I. K. Poonawala, Iranian Studies, 32 (1999), pp. 578–579; B. Scarcia Amoretti, Rivista degli Studi Orientali, 72 (1998), pp. 330–331; S. Traboulsi, Al-Abhath, 47 (1999), pp. 100–102; The Ismaili, United Kingdom, 37 (1999), p. 10; The New East, 42 (2001), pp. 270–274; P. E. Walker, Journal of Near Eastern Studies, 61 (2002), p. 59; S. Ward, Middle East Studies Association Bulletin, 34 (2000), pp. 245–246.

Translations: 3(a) Arabic: Sayf al-Dīn al-Qaṣīr, tr., Mukhtaṣar taʾrīkh al-Ismāʿīliyyīn (Damascus and Beirut: Dār al-Madā, 2001). pp. 392. 3(b) Chinese: Amier Saidula, tr., Yisimayi jiao pai jian shi (Urumchi, China: Xinjiang University Press, 2011). 3(c) French: Zarien Rajan-Badouraly, tr., Les ismaéliens: Histoire et traditions d’une communauté musulmane, with a Foreword by M. A. Amir-Moezzi (Paris: Librairie Arthème Fayard, 2003). pp. 371. 3(d) German: Kurt Maier, tr., Kurze Geschichte der Ismailiten: 38 Fortresses of the Intellect

Traditionen einer muslimischen Gemeinschaft, with a Foreword by Heinz Halm. Kultur, Recht und Politik in muslimischen Gesellschaften, 4 (Würzburg: Ergon, 2003). pp. viii + 286. 3(e) Gujarati: Jehangir A. Merchant and Sultanali Muhammad, tr., Ismailiono tunko itihaas: ek muslim sampradayni praṇalikao (Mumbai: N. M. Thakkar, 2007). pp. 242. 3(f) Hungarian: István Hajnal, tr., Az iszmá‘iliták rövid története: Egy Muszlim közösség hagyományai, with a new Foreword by the author (Budapest: L’Harmattan, 2006). pp. 291 + 5 plates + 3 maps. 3(g) Italian: Antonella Straface, tr., Gli Ismailiti: Storia di una comunità musulmana, with an Introduction by Carmela Baffioni (Venice: Marsilio Editori, 2011). pp. 310. 3(h) Persian: Farīdūn Badraʾī, tr., Mukhtaṣarī dar tārīkh-i Ismāʿīliyya: sunnathā-yi yak jamāʿat-i musalmān (Tehran: Farzān, 1378 Sh./1999). pp. 334; repr. 1383/2004, 1388/2009. 3(i) Polish: Katarzyna Pachniak, tr., Ismailici zarys historii. Seria Dzieje Orientu (Warsaw: Wydawnictwo Akademickie DIALOG, 2008). pp. 258. 3(j) Portuguese: Paulo Jorge de Sousa Pinto, tr., Breve história dos Ismaelitas: Tradições de uma comunidade Muçulmana. Colecção estudos e documentos, 8 (Lisbon: Centro de Estudos dos Povos e Culturas de Expressão Portuguesa, Universidade Católica Portuguesa, 2003). pp. 258. 3(k) Russian: Leila R. Dodykhudoeva and Lola N. Dodkhudoeva, tr., Kratkaya istoriya isma‘ilizma: Traditsii musul’manskoi obshchini, with a Foreword by Oleg F. Akimushkin and a new Preface by the author (Moscow: Ladomir, 2003). pp. 274; repr. 2004. 3(l) Tajik (Cyrillic transcription): Amriyazdon Alimardonov, tr., (from the Persian trans. of Farīdūn Badraʾī), Mukhtasare dar tarikhi Ismoilia: sunnathoi yak jamoati Musulmon (Dushanbe: Nodir, 2003). pp. 368. 3(m) Uighur: Amier Saidula, tr., Ismayiliya maz’hibining qisqicha tarikhi (Urumchi, China, forthcoming). 3(n) Urdu: ʿAzīz Allāh Najīb, tr., Ismāʿīlī tārīkh kā yak Bibliography of the Works of Farhad Daftary 39

mukhtaṣar jāʾiza: yak musalmān jamāʿat kī riwāyāt (Karachi: Liberty, 1425/2004). pp. 515.

4. Ismaili Literature: A Bibliography of Sources and Studies (London: I.B.Tauris in association with The Institute of Ismaili Studies, 2004). pp. xviii + 469. Abstract in French by Eve Feuillebois-Piérunek, Abstracta Iranica, 28 (2005), p.157.

Reviewed by: Th. Bianquis, Bulletin Critique des Annales Islamologiques, 21 (2005), p. 21; J. van Ess, Die Welt des Orients, 37 (2007), p. 183; A. C. Hunsberger, Middle Eastern Literatures, 14 (2011), pp. 100–102; M. Momen, Islam and Christian–Muslim Relations, 16 (2005), pp. 433–434; E. S. Ohlander, MELA Notes, Journal of Middle Eastern Librarianship, 79 (2006), pp. 15–17; I. K. Poonawala, Iranian Studies, 43 (2010), pp. 163–166; M. Rustom, American Journal of Islamic Social Sciences, 22 (2005), pp. 110–112; Jane I. Smith, Muslim World, 98 (2008), pp. 155–156; D. Steigerwald, Studies in Religion/Sciences Religieuses, 34, (2005), pp. 608–609; R. Tottoli, Oriente Moderno, 35 (2006), p. 389.

5. Ismailis in Medieval Muslim Societies. Ismaili Heritage Series, 12 (London: I.B.Tauris in association with The Institute of Ismaili Studies, 2005). pp. xii + 259. Contains no. 56 (published here for the first time), as well as reprints of nos. 35, 56, 33, 40, 37, 32, 36, 45, 43, 39 and 41.

Reviewed by: Ch. Anzalone, The Muslim World Book Review, 27 (2007), pp. 66–68; E. Feuillebois-Piérunek, Abstracta Iranica, 28 (2005), p.157; V. Klemm, Die Welt des Islams, 53 (2010), p. 303; W. Madelung, Journal of Islamic Studies, 18 (2007), pp. 108–109; I. R. Netton, Bibliotheca Orientalis, 66 (2009), 364–366; E. S. Ohlander, MELA Notes, Journal of Middle Eastern Librarianship, 79 (2006), pp. 20–22; S. Rizvi, Muslim World, 99 (2009), pp. 232–235; M. Ḥ. Sākit, Guzārish-i Mīrāth, 13–14 (October– November, 2007), pp. 33–34; R. Tottoli, Oriente Moderno, 35 (2006), p. 389. 40 Fortresses of the Intellect

Translations: 5(a) Arabic: Sayf al-Dīn al-Qaṣīr, tr., al-Ismāʿīliyyūn fī mujtamaʿāt al-ʿaṣr al-wasīṭ al-Islāmiyya (London and Beirut: Dār al-Sāqī in association with The Institute of Ismaili Studies, 2008). pp. 294. Contains nos. 35, 56, 33, 40, 37, 32, 36, 45, 43, 39 and 41. 5(b) French: Zarien Rajan-Badouraly, tr., Les ismaéliens dans les sociétés musulmanes médiévales, Études musulmanes, XLIV (Paris: Librairie Philosophique J. Vrin, 2011). pp. 183. Contains nos. 35, 56, 33, 40, 37, 32, 36, 45, 43, 39 and 41. 5(c) Persian: Farīdūn Badraʾī, tr., Ismāʿīliyya va Īrān: majmūʽa-yi maqālāt (Tehran: Farzān, 1389 Sh./2010). pp. 302. Contains nos. 35, 56, 33, 40, 37, 32, 36, 45, 43, 39 and 41. 5(d) Russian: Zulaykho Ojieva, tr., ed. Leila R. Dodykhudoeva, Traditsii ismailizma v srednie veka: Sbornik statey [Traditions of Ismailism in Medieval Times: Collected Essays] (Moscow: Ladomir, 2006). pp. 319. Includes a Foreword by F. Daftary, pp. 1–19, and a ‘Bibliography of Publications of F. Daftary’, pp. 270–279. Contains nos. 35, 31, 33, 40, 32, 36, 42, 45, 43, 39, 41.

6. The Ismāʿīlīs: Their History and Doctrines (2nd ed., Cambridge: Cambridge University Press, 2007). pp. xxii+772+25 plates+2 maps; repr. with corrections, 2011.

Translations: 6(a) Arabic: Sayf al-Dīn al-Qaṣīr, tr., al-Ismāʿīliyyūn (London and Beirut: Dār al-Sāqī, 2011). 6(b) Persian: Farīdūn Badraʾī, tr., Tārīkh va ʿaqāʾid-i Ismāʿīliyya (Tehran: Farzān, forthcoming). 6(c) Russian: Leila R. Dodykhudoeva, tr., Ismaility: Ikh istoriya i doktriny (Moscow: Natalis, 2011). 6(d) Tajik (Cyrillic transcription): Abdusalom Makhmadnazar, tr., Tarikhi Ismoiliyan (Dushanbe, forthcoming).

7. Co-author (with Zulfikar Hirji), The Ismailis: An Illustrated History (London: Azimuth Editions in association with The Institute of Ismaili Studies, distributed by Thames and Hudson, Bibliography of the Works of Farhad Daftary 41

2008). pp. 262 + 360 illustrations + 17 maps. A publication to commemorate the Golden Jubilee of His Highness the Aga Khan. 8. Historical Dictionary of the Ismailis. Historical Dictionaries of Religions, Philosophies and Movements (Lanham, Toronto and Oxford: Scarecrow Press, 2011).

II. Edited books

9. Mediaeval Ismaʿili History and Thought (Cambridge and New York: Cambridge University Press, 1996). pp. xviii + 331; repr. with corrections, 1996, 2001.

Reviewed by: S. Bashir, Speculum, 76 (2001), pp. 424–426; M. Boivin, Bulletin Critique des Annales Islamologiques, 14 (1998), pp. 59–61; Y. M. Choueiri, History, 88 (2003), pp. 482–483; H. Daiber, Orientalistische Literaturzeitung, 93 (1998), 55–57; D. De Smet, Bibliotheca Orientalis, 59 (2002), 422–426; P. Franke, Die Welt des Islams, 38 (1998), pp. 265–267; S. Hamdani, International Journal of Middle East Studies, 31 (1999), pp. 117–120; G. Hoffmann, Bibliotheca Orientalis, 54 (1997), 505–507; P. Jackson, Journal of Semitic Studies, 42 (1997), pp. 434–436; V. Klemm, Der Islam, 78 (2001), pp. 192–193; E. Kohlberg, Jerusalem Studies in Arabic and Islam, 20 (1996), pp. 279–281; G. Lane, Bulletin of the School of Oriental and African Studies, 65 (2002), pp. 380–382; O. Leaman, British Journal of Middle Eastern Studies, 23 (1996), pp. 206–207; L. Lewisohn, Journal of the Royal Asiatic Society, 3rd series, 8 (1998), pp. 86–88; P. Lory, Studia Islamica, 85 (1997), pp. 191–192; J. Scott Meisami, Journal of the American Oriental Society, 118 (1998), pp. 112–114; M. Momen, Iranian Studies, 31 (1998), pp. 118–119; J. P. Monferrer Sala, Miscelánea de estudios árabes y hebraicos: Sección árabe- islam, 47 (1998), pp. 433–435; M. Morony, Iran Nameh, 18 (2000), pp. 167–169; K. Öhrnberg, Studia Orientalia, 82 (1997), pp. 255–256; K. J. Perkins, The Historian (Allentown), 60 (1998), pp. 841–842; M. Swartz, Choice, 34 (1997), p. 812.

Translations: 9(a) Arabic: Sayf al-Dīn al-Qaṣīr, tr., al-Ismāʿīliyyūn fi’l- 42 Fortresses of the Intellect

ʿaṣr al-wasīṭ: taʾrīkhuhum wa fikruhum (Damascus and Beirut: Dār al-Madā, 1999). pp. 328. 9(b) Persian: Farīdūn Badraʾī, tr., Tārīkh va andīshahā-yi Ismāʿīlī dar sadahā-yi miyāna (Tehran: Farzān, 1382 Sh./2003). pp. 403.

10. Intellectual Traditions in Islam (London: I.B.Tauris in association with The Institute of Ismaili Studies, 2000). pp. xvii + 252; repr. 2001. Abstract in French by M. A. Amir-Moezzi, Abstracta Iranica, 23 (2000), pp. 99–100.

Reviewed by: M. A. Amir-Moezzi, Studia Islamica, 92 (2001), p. 210; Th. Bianquis, Bulletin Critique des Annales Islamologiques, 21 (2005), p. 20; O. Carré, Arabica, 48 (2001), pp. 413–416; Y. Choueiri, History, 87 (2002), pp. 82–83; R. Elger, Journal of Semitic Studies, 47 (2002), pp. 170–172; Encounters: Journal of Inter-Cultural Perspectives, 6 (2000), pp. 246–248; J. van Ess, Die Welt des Orients, 32 (2002), pp. 226–229; F. Griffel, Die Welt des Islams, 43 (2003), pp. 398–400; M. S. Ḥanāʾī Kāshānī, Nashr-i Dānish, 17 (Spring, 2000), pp. 85–86; G. Hoffmann, Bibliotheca Orientalis, 58 (2001), 261–262; I. Kalin, The Muslim World Book Review, 24 (Winter, 2004), pp. 17–21; N. Lakhani, Journal of the Henry Martyn Institute, 21 (2002), pp. 102–113; Y. Lev, Jerusalem Studies in Arabic and Islam, 27 (2002), p. 586; J. Scott Meisami, Journal of Islamic Studies, 14 (2003), pp. 212–216; A. J. Newman, Iranian Studies, 35 (2002), pp. 210–212; I. Ozdemir, Muslim World, 93 (2003), pp. 345–347; L. Ridgeon, British Journal of Middle Eastern Studies, 32 (2005), pp. 131–132; H. Touati, Bulletin Critique des Annales Islamologiques, 19 (2003), p. 30; D. Waines, Islam and Christian–Muslim Relations, 12 (2001), pp. 383–384; N. Yavari, Middle East Studies Association Bulletin, 35 (2001), pp. 63–64.

Translations: 10(a) Arabic: Nāṣiḥ A. Mīrzā, tr., al-Manāhij wa’l-aʿrāf al-ʿaqlāniyya fi’l-Islām (Beirut and London: Dār al-Sāqī in association with The Institute of Ismaili Studies, 2004). pp. 359. 10(b) French: Zarien Rajan-Badouraly, tr., Traditions intellec- Bibliography of the Works of Farhad Daftary 43

tuelles en Islam (Paris: Librairie d’Amérique et d’Orient, J. Maisonneuve, 2009). pp. 206. 10(c) Indonesian (Bahasa): Fuad Jabali and Udjang Tholib, tr., Tradisi-Tradisi Intelektual Islam (Jakarta: Penerbit Erlangga, 2006). pp. xvi + 352. 10(d) Persian: Farīdūn Badraʾī, tr., Sunnathā-yi ʿaqlānī dar Islām (Tehran: Farzān, 1380 Sh./2001). pp. 274. 10(e) Portuguese: Faranaz Keshavjee, tr., Tradições intelectuais no Islão (Lisbon, forthcoming). 10(f) Tajik (Cyrillic transcription): Muso Dinorshoev, tr., Sunnatkhoi akloni dar Islom (Dushanbe: Nodir, 2002). pp. 327. 10(g) Turkish: Muhammet Şeviker, tr., İslâm’da entelektüel gelenekler. Alternatif düşünce dizisi, 58 (Istanbul: Insan Yayınları, 2005). pp. 272.

11. Co-editor (with Josef W. Meri), Culture and Memory in Medieval Islam: Essays in Honour of Wilferd Madelung (London: I.B.Tauris in association with The Institute of Ismaili Studies, 2003). pp. xvi + 464.

Reviewed by: M. Abdul Jabbar Beg, The Muslim Book Review, 25 (2005), pp. 32–34; M. Brett, Bulletin of the Royal Institute for Inter-Faith Studies, 7 (2005), pp. 175–179; M. Gillet, Abstracta Iranica, 26 (2003), pp. 3–4; N. Green, Journal of the Royal Asiatic Society, 3rd series, 16 (2006), pp. 93–95; P. Heine, Orientalistische Literaturzeitung, 100, iv–v (2005), 532–538; R. Kruk, Bibliotheca Orientalis, 63 (2006), 419–421; E. S. Ohlander, MELA Notes, Journal of Middle Eastern Librarianship, 79 (2006), pp. 17–20; A. Sadeghi, Theory, Culture and Society, 25 (2008), pp. 153–154; J. I. Smith, Muslim World, 98 (2008), p. 157; D. Steigerwald, Studies in Religion/ Sciences Religieuses, 33 (2004), pp. 504–505; D. Thomas, Islam and Christian–Muslim Relations, 18 (2007), pp. 129–130.

12. Co-Editor-in-chief (with Wilferd Madelung), Encyclopaedia Islamica (Leiden: E. J. Brill in association with The Institute of Ismaili Studies, 2008–). 44 Fortresses of the Intellect

13. Joint-editor (with Elizabeth Fernea and Azim Nanji), Living in Historic Cairo: Past and Present in an Islamic City (London: Azimuth Editions in association with The Institute of Ismaili Studies, distributed by Washington University Press, 2010), pp. 300+DVD. 14. A Modern History of the Ismailis: Continuity and Change in a Muslim Community. Ismaili Heritage Series, 13 (London: I.B.Tauris in association with The Institute of Ismaili Studies, 2011), pp. xxi+400.

III. Articles, book chapters and miscellanea

15. ‘Bibliography of the Publications of the late W. Ivanow’, Islamic Culture, 45 (1971), pp. 55–67; repr. in abridged form in Ilm, 3, no. 4 (1978), pp. 35–40. 16. ‘W. Ivanow: A Biographical Notice’, Middle Eastern Studies, 8 (1972), pp. 241–244. 17. ‘The Balance of Payments Deficit and the Problem of Inflation in Iran, 1955–1962’, Iranian Studies, 5 (1972), pp. 2–24. 18. ‘Development Planning and Budgeting in Iran’, in CENTO Seminar on Budget Administration (Ankara: Central Treaty Organization, 1973), pp. 221–232. 19. ‘The Quantity Theory of Money and Keynes’ Theory of Money and Prices: A Comparative Analysis’, Central Bank of Iran Bulletin, 11 (1973), pp. 519–540. 20. ‘Development Planning in Iran: A Historical Survey’, Iranian Studies, 6 (1973), pp. 176–228. 21. ‘Shirkathā-yi chand milliyatī dar ṣanāyiʿ-i Īrān’ [Multinational Enterprises in Iran’s Industries], in Kitāb-i Āgāh: masāʾil-i Īrān va Khāvar-i Miyāna (Tehran: Intishārāt-i Āgāh, 1360 Sh./1981), vol. 1, pp. 5–35. Abstract in French, Bernard Hourcade, Abstracta Iranica, 5 (1982), p. 753. 22. ‘Bibliography of W. Ivanow: Addenda and Corrigenda’, Islamic Culture, 56 (1982), pp. 239–240. 23. ‘Taḥqīqāt-i Ismāʿīlī va Ismāʿīliyān-i nakhustīn’ [Ismaili Studies and the Early Ismailis], in Kitāb-i Āgāh: majmūʿa-yi maqālāt dar bāra-yi Īrān va Khāvar-i Miyāna (Tehran: Intishārāt-i Āgāh, 1362 Sh./1983), pp. 105–139. 24. ‘Vladīmīr Īvānuf, ustādī dar Ismāʿīliyya-shināsī’ [Wladimir Bibliography of the Works of Farhad Daftary 45

Ivanow, a Master of Ismaili Studies], Ayandeh, 9 (1983), pp. 665–674. 25. ‘Professor Asaf A. A. Fyzee (1899–1981)’, Arabica, 31 (1984), pp. 327–330. 26. ‘The Bibliography of Asaf A. A. Fyzee’, Indo-Iranica, 37 (1984), pp. 49–63. 27. ‘Ghazālī va Ismāʿīliyya’ [Ghazālī and the Ismailis], Maʿārif, 1 (1985); special issue on Ghazālī, pp. 179–198; English summary, p. 5; repr. in Muḥammad Karīmī Zanjānī Aṣl, ed., Darāmadī bar kashākish-i Ghazālī va Ismāʿīliyān (Tehran: Kavīr, 1381 Sh./2002), vol. 1, pp. 193–220. 28. ‘Marius Canard (1888–1982): A Bio-Bibliographical Notice’, Arabica, 33 (1986), pp. 251–262. 29. ‘Nukātī dar bāra-yi āghāz-i nahḍat-i Ismāʿīliyya’ [Notes on the Origins of the Ismaili Movement], Iran Nameh, 7 (1989), pp. 430–442; English summary, pp. 28–29. 30. ‘Av va līn rahbarān-i Ismāʿīliyya’ [The Earliest Leaders of Ismailism], in Yaḥyā Mahdavī and Īraj Afshār, ed., Haftād maqāla. Armaghān-i farhangī bih Duktur Ghulām Ḥusayn Ṣadīqī (Tehran: Asāṭīr, 1369 Sh./1990), vol. 1, pp. 113–124. 31. ‘The Earliest Ismāʿīlīs’, Arabica, 38 (1991), pp. 214–245; repr. in Etan Kohlberg, ed., Shīʿism. The Formation of the Classical Islamic World, 33 (Aldershot: Ashgate, 2003), pp. 235–266; repr. in Paul Luft and Colin Turner, ed., Shiʿism: Critical Concepts in Islamic Studies. Volume I: Origins and Evolution (London and New York: Routledge, 2008), pp. 132–157. Russian tr. in no. 5(d), pp. 47–69. 32. ‘Persian Historiography of the Early Nizārī Ismāʿīlīs’, Iran, Journal of the British Institute of Persian Studies, 30 (1992), pp. 91–97; repr. in no. 5, pp. 107–123. Arabic tr. in no. 5(a), pp. 129–146. French tr. in no. 5(b), pp. 83–93. Persian tr. in no. 5(c), pp. 125–143. Russian tr. in no. 5(d), pp. 103–114. 33. ‘A Major Schism in the Early Ismāʿīlī Movement’, Studia Islamica, 77 (1993), pp. 123–139; repr. in no. 5, pp. 45–61. Arabic tr. in no. 5(a), pp. 61–79. French tr. in no. 5(b), pp. 41–52. Persian tr. in no. 5(c), pp. 53–72. Russian tr. in no. 5(d), pp. 70–82. 34. ‘Guftigū bā Farhad Daftary’, text of an interview on Ismaili studies, conducted by Ali Dehbashi and Reza Rezazadeh Langaroudi, published in Kelk, 49–50 (1994), pp. 191–214. Includes ‘Bibliography of F. Daftary’s Publications’, pp. 206–214; 46 Fortresses of the Intellect

repr. in Ali Dehbashi, ed., Guftigūhā (Tehran: Ṣidā-yi Muʿāṣir, 1379 Sh./2000), pp. 137–158. 35. ‘Diversity in Islam: Communities of Interpretation’, in Azim A. Nanji, ed., The Muslim Almanac: A Reference Work on the History, Faith, Cultures and Peoples of Islam (Detroit, MI: Gale Research Inc., 1996), pp. 161–173; repr. in no. 5, pp. 1–26. Arabic tr. in no. 5(a), pp. 15–42. French tr. in no. 5(b), pp. 21–38. Persian tr. in no. 5(c), pp. 5–31. Russian tr. in no. 5(d), pp. 23–44. 36. ‘Ḥasan-i Ṣabbāḥ and the Origins of the Nizārī Ismaʿili Movement’, in no. 9, pp. 181–204; repr. in no. 5, pp. 124–148. Arabic tr. in no. 5(a), pp. 147–172. Arabic tr. in no. 9(a), pp. 185–209. French tr. in no. 5(b), pp. 95–111. Persian tr. in no. 9(b), pp. 225–253. Persian tr. in no. 5(c), pp. 145–173. Russian tr. in no. 5(d), pp. 115–132. 37. ‘Sayyida Ḥurra: The Ismāʿīlī Ṣulayḥid Queen of Yemen’, in Gavin R. G. Hambly, ed., Women in the Medieval Islamic World: Power, Patronage and Piety. The New Middle Ages, 6 (New York: St. Martin’s Press, 1998), pp. 117–130; repr. with corrections, 1999; repr. in no. 5, pp. 89–103. Arabic tr. in no. 5(a), pp. 111–125. French tr. in no. 5(b), pp. 71–80. Persian tr. in no. 5(c), pp. 105–121. 38. ‘Sectarian and National Movements in Iran, Khurasan and Transoxania during Umayyad and Early ʿAbbasid Times’, in History of Civilizations of Central Asia. Volume IV: The Age of Achievement, A.D. 750 to the End of the Fifteenth Century, Part One: The Historical, Social, and Economic Setting, ed., Muhammad S. Asimov and Clifford Edmund Bosworth. UNESCO Multiple History Series (Paris: UNESCO Publishing, 1998), pp. 41–59 and 442–444. 39. ‘Ismāʿīlī-Sufi Relations in Early Post-Alamūt and Safavid Persia’, in Leonard Lewisohn and David Morgan, ed., The Heritage of Sufism. Volume 3: Late Classical Persianate Sufism (1501–1750) (Oxford: Oneworld, 1999), pp. 275–289; repr. in no. 5, pp. 183–203. Persian tr., ‘Ravābiṭ-i Ṣūfiyān va Ismāʿīliyān dar Īrān pas az suqūṭ-i Alamūt va āghāz-i salṭanat-i Ṣafavī’, in L. Lewisohn and D. Morgan, ed., Mīrāth-i taṣawwuf, tr. Majd al-Dīn Kayvānī (Tehran: Nashr-i Markaz, 1384 Sh./2005), vol. 1, pp. 586–603. Arabic tr. in no. 5(a), pp. 209–231. French tr. in no. 5(b), pp. 137–151. Persian tr. in no. 5(c), pp. 215–237. Russian tr. in no. 5(d), pp. 186–198. Bibliography of the Works of Farhad Daftary 47

40. ‘The Ismaili Daʿwa outside the Fatimid Dawla’, in Marianne Barrucand, ed., L’Égypte Fatimide, son art et son histoire. Actes du colloque organisé à Paris les 28, 29 et 30 mai 1998 (Paris: Presses de l’Université de Paris-Sorbonne, 1999), pp. 29–43; repr. in no. 5, pp. 62–88. Arabic tr. in no. 5(a), pp. 81–109. French tr. in no. 5(b), pp. 53–70. Persian tr. in no. 5(c), pp. 73–103. Russian tr. in no. 5(d), pp. 83–100. 41. ‘Intellectual Life among the Ismailis: An Overview’, in no. 10, pp. 87–111; repr. in no. 5, pp. 207–230. Abstract in French, by M. A. Amir-Moezzi, in Abstracta Iranica, 23 (2000), pp. 99–100. Arabic tr. in no. 5(a), pp. 235–259. Arabic tr. in no. 10(a), pp. 141–174. French tr. in no. 5(b), pp. 155–170. French tr. in no. 10(b), pp. 79–98. Indonesian tr. in no. 10(c), pp. 127–162. Persian tr. in no. 10(d), pp. 99–126. Persian tr. in no. 5(c), pp. 241–267. Tajik tr. in no. 10(e), pp. 128–157. Turkish tr. in no. 10(f), pp. 105–129. Russian tr. in no. 5(d), pp. 201–218. 42. ‘The Medieval Ismāʿīlīs of the Iranian Lands’, in Studies in Honour of Clifford Edmund Bosworth. Volume II: The Sultan’s Turret: Studies in Persian and Turkish Culture, ed. Carole Hillenbrand (Leiden: E. J. Brill, 2000), pp. 43–81; repr. in Payandeh Memorial Volume: Forty-six Papers in Memory of the late Mahmud Payandeh Langarudi, ed. Reza Rezazadeh Langaroudi (Tehran: Sālī Publications, 2001), pp. 25–60. Abstract in French, D. Durand-Guédy, Abstracta Iranica, 23 (2000), p. 99. Partial Russian tr. in no. 5 (d), pp. 133–159. 43. ‘Naṣīr al-Dīn Ṭūsī and the Ismailis of the Alamūt Period’, in Nasrollah Pourjavady and Živa Vesel, ed., Naṣīr al-Dīn Ṭūsī: philosophe et savant du XIIIe siècle. Bibliothèque Iranienne, 54 (Tehran: Presses Universitaires d’Iran and Institut Français de Recherche en Iran, 2000), pp. 59–67; repr. in no. 5, pp. 171–182. Arabic tr. in no. 5(a), pp. 197–207. French tr. in no. 5(b), pp. 129–136. Persian tr. in no. 5(c), pp. 201–214. Russian tr. in no. 5(d), pp. 178–185. 44. ‘Muṭālaʿāt-i Ismāʿīlī: pīshīna-yi tārīkhī va ravandhā-yi jadīd’ [Ismaili Studies: Historical Antecedents and Modern Trends], Iran Nameh, 18 (2000), pp. 257–271; English summary, pp. 12–13. 45. ‘The Ismaʿilis and the Crusaders: History and Myth’, in Zsolt Hunyadi and Jozsef Laszlovszky, ed., The Crusades and the Military Orders: Expanding the Frontiers of Medieval Latin 48 Fortresses of the Intellect

Christianity (Budapest: Department of Medieval Studies, Central European University, 2001), pp. 21–41; repr. in no. 5, pp. 149–170. Arabic tr. in no. 5(a), pp. 173–195. French tr. in no. 5(b), pp. 113–127. Persian tr. in no. 5(c), pp. 175–200. Russian tr. in no. 5(d), pp. 160–177. 46. ‘The Ismailis: A Religious Community in Islam’, Bulletin of the Royal Institute for Inter-Faith Studies, 3 (Spring–Summer, 2001), pp. 1–15. Abstract in Bulletin of the Royal Institute for Inter-Faith Studies, 1 (1999), pp. 199–200. 47. ‘Pīshguftār’ [Introduction], in Department of Islamic Denominations, The Center for Religious Studies, Ismāʿīliyya: majmūʿa-yi maqālāt (Qumm: The Center for Religious Studies, 1391 Sh./2002), pp. 11–31. 48. ‘Ismaili Studies: Antecedents and Modern Developments’, ISIM [International Institute for the Study of Islam in the Modern World] Newsletter, 9 (January, 2002), p. 37. 49. ‘Foreword’ to Nadia Eboo Jamal, Surviving the Mongols: Nizārī Quhistānī and the Continuity of Ismaili Tradition in Persia. Ismaili Heritage Series, 8 (London: I.B.Tauris in association with The Institute of Ismaili Studies, 2002), pp. xiii–xiv. Arabic tr., ‘al-Muqaddima’, in N. Eboo Jamal, al-Nājūn min al-ghazw al-Mughūlī, tr. Sayf al-Dīn al-Qaṣīr (Beirut and London: Dār al-Sāqī in association with The Institute of Ismaili Studies, 2004), pp. 15–17. Persian tr., ‘Pīshguftār’, in N. Eboo Jamal, Baqā-yi baʿd az Mughūl: Nizārī Quhistānī va tadāvum-i sunnat- i Ismāʿīlī dar Īrān, tr. Farīdūn Badraʾī (Tehran: Farzān, 1382 Sh./2003), pp. 1–2. 50. ‘Foreword’ to Idrīs ʿImād al-Dīn, ʿUyūn al-akhbār, vol. 7, ed. Ayman Fuʾād Sayyid, with summary tr., Paul E. Walker and Maurice A. Pomerantz, The Fatimids and their Successors in Yaman: The History of an Islamic Community. Ismaili Texts and Translations Series, 4 (London: I.B.Tauris in association with The Institute of Ismaili Studies, 2002), pp. ix–x. 51. ‘ʿAqāʾid va muṭālaʿāt-i Ismāʿīlī’ [Ismaili Doctrines and Studies], Haft Āsmān, 4 (Winter, 2003), pp. 11–46. 52. ‘Bibliography of the Works of Wilferd Madelung’, in no. 11, pp. 5–40. 53. ‘Ismaili Studies: Background and Modern Developments’, The Ismaili, USA (March 21, 2004), pp. 14–17; also in The Ismaili, United Kingdom (July, 2004), pp. 50–54, in The Ismaili, Pakistan Bibliography of the Works of Farhad Daftary 49

(December, 2004), pp. 39–45, and in The Ismaili, India, 48, no. 1 (March, 2004), pp. 46–53 (with Gujarati tr.). Portuguese tr., Nureia Alli, ‘Estudos Ismailis, passado e desenvolvimentos modernos’, in The Ismaili, Portugal (July, 2004), pp. 23–27. 54. ‘Shāh Ṭāhir and the Nizārī Ismaili Disguises’, in Todd Lawson, ed., Reason and Inspiration in Islam: Theology, Philosophy and Mysticism in Muslim Thought. Essays in Honour of Hermann Landolt (London: I.B.Tauris in association with The Institute of Ismaili Studies, 2005), pp. 395–406. Abstract in French by F. Speziale in Abstracta Iranica, 28 (2005), p. 158; Persian tr., ‘Shāh Ṭāhir va pinhānkārīhā-yi Ismāʿīliyya-yi Nizārī’, tr. Nāṣir Raḥmdil, in T. Lawson, ed., ʿAql va ilhām dar Islām. Jashn- nāma-yi Hermann Landolt (Tehran: Intishārāt-i Ḥikmat, 1387 Sh./2008), vol. 1, pp. 329–348. 55. ‘Ali in Classical Ismaili Theology’, in Ahmet Yasar Oçak, ed., From History to Theology: Ali in Islamic Beliefs. Publications of the Turkish Historical Society, XXX. Serial – no. 4a (Ankara: Turkish Historical Society, 2005), pp. 59–82. Turkish tr., ‘Klasik İsmâilî İnancında Hz. Ali’nin Yeri’, in A. Y. Oçak, ed., Tarihten Teolojiye: İslam İnançlarında Hz. Ali. Türk Tarih Kurumu Yaynınları, XXX. Dizi-sayı 4 (Ankara: Türk Tarih Kurumu, 2005), pp. 55–78. 56. ‘The Ismailis and Ismaili Studies’, in no. 5 (pp. 27–41). Arabic tr. in no. 5(a), pp. 43–58. French tr. in no. 5(b), pp. 12–20. Persian tr. in no. 5(c), pp. 33–50. 57. ‘The “Order of the Assassins”: J. von Hammer and the Orientalist Misrepresentations of the Nizari Ismailis’, Iranian Studies, 39 (2006), pp. 71–81. 58. ‘What is Shiite Islam?’ (with Azim Nanji), in Vincent J. Cornell, ed., Voices of Islam. Volume 1: Voices of Tradition. Praeger Perspectives (Westport, CT: Praeger, 2007), pp. 217–244. 59. ‘The Ismailis and their Role in the History of Medieval Syria and the Near East’ (with Azim Nanji), in Stefano Bianca, ed., Syria: Medieval Citadels Between East and West (Turin: Umberto Allemandi for The Aga Khan Trust for Culture, 2007), pp. 37–50. 60. ‘The Ismaili Daʿwa under the Fatimids’, in Urbain Vermeulen and Kristof D’hulster, ed., Egypt and Syria in the Fatimid, Ayyubid and Mamluk Eras. V. Proceedings of the 11th, 12th and 13th International Colloquium organised at the Katholieke 50 Fortresses of the Intellect

Universiteit, Leuven, in May 2002, 2003 and 2004. Orientalia Lovaniensia Analecta, 169 (Leuven and Paris: Peeters, 2007), pp. 73–89. 61. ‘Foreword’ (in Arabic and English) to Idrīs ʿImād al-Dīn, ʿUyūn al-akhbār, vols. 1–7, ed. Ahmad Chleilat, Mahmoud Fakhoury et al. Ismaili Texts and Translations Series, 7a–g (London and Damascus: The Institute of Ismaili Studies in association with Institut français du Proche-Orient, 2007–2011). 62. ‘Cyclical Time and Sacred History in Medieval Ismaili Thought’, in Kristof D’hulster and Jo Van Steenbergen, ed., Continuity and Change in the Realms of Islam: Studies in Honour of Professor Urbain Vermeulen. Orientalia Lovaniensia Analecta, 171 (Leuven and Paris: Peeters and Department of Oriental Studies, 2008), pp. 151–158. 63. ‘Ismaili History and Literary Traditions’, in Hermann Landolt, Samira Sheikh and Kutub Kassam, ed., An Anthology of Ismaili Literature: A Shi‘i Vision of Islam (London: I.B.Tauris in association with The Institute of Ismaili Studies, 2008), pp. 1–29. 64. ‘Sinān and the Nizārī Ismailis of Syria’, in Daniela Bredi, Leonardo Capezzone, Wasim Dahmash and Lucia Rostagno, ed., Scritti in onore di Biancamaria Scarcia Amoretti (Rome: Sapienza-Università di Roma, Dipartimento di Studi Orientali; Edizioni Q, 2008), vol. 2, pp. 489–500. 65–68. ‘Rannie ismaility’ [The Early Ismailis], ‘Ismaility Azii v X-vtoroj polovine XIV’ [The Ismailis in the Asian Countries from the tenth century to the second half of the fourteenth century], ‘Gosudarstvo Alamut’ [The State of Alamut], ‘Ismailitskie gosu- darstava i obschiny Sirii i Jemena XII – XIIIvv.’ [The Ismaili States and Communities in Syria and Yemen in the twelfth– thirteenth centuries], in Yuri M. Kobischanov, ed., Ocherki istorii islamskoj civilizatsii (Moscow: Rosspen, 2008), vol. 1, pp. 443–449, 449–463, 463–477, 477–482. 69–70. ‘Ismaility v Irane postalamutskij period’ [The Ismailis in Iran in the Post-Alamut Period], ‘Ismaility v Indii: Khodzha i Satpant’ [The Ismailis in India: Khojas and Satpanth], in Yuri M. Kobischanov, ed., Ocherki istorii islamskoj civilizatsii (Moscow: Rosspen, 2008), vol. 2, pp. 194–203, 361–367. 71. ‘Foreword’ to Nader El-Bizri, ed., Epistles of the Brethren of Purity: The Ikhwān al-Ṣafāʾ and their Rasāʾil. An Introduction (Oxford and London: Oxford University Press in association Bibliography of the Works of Farhad Daftary 51

with The Institute of Ismaili Studies, 2008), pp. xv–xix. 72. ‘A l-Qāḍī al-Nuʿmān, Ismāʿīlī Law and Imāmī Shiʿism’, in Mohammad Ali Amir-Moezzi, Meir M. Bar-Asher and Simon Hopkins, ed., Le Shīʿisme imāmite quarante ans après. Hommage à Etan Kohlberg. Bibliothèque de l’École des Hautes Études, Sciences religieuses, 137 (Turnhout, Belgium: Brepols, 2009), pp. 179–186. 73. ‘Religious Identity, Dissimulation and Assimilation: The Ismaili Experience’, in Yasir Suleiman, ed., Living Islamic History: Studies in Honour of Professor Carole Hillenbrand (Edinburgh: Edinburgh University Press, 2010), pp. 47–61. 74. ‘Varieties of Islam’, in The New Cambridge History of Islam. Volume 4: Islamic Cultures and Societies to the End of the Eighteenth Century, ed. Robert Irwin (Cambridge: Cambridge University Press, 2010), pp. 105–141, 776–778. 75. ‘Hidden Imams and Mahdis in Ismaili History’, in Bruce D. Craig, ed., Ismaili and Fatimid Studies in Honor of Paul E. Walker. Chicago Studies on the Middle East (Chicago: Middle East Documentation Center, 2010), pp. 1–22.

IV. Encyclopaedia articles and contributions to other reference works

76–99. ‘Anjedān’, ‘Anjoman-e Esmāʿīlī’, ‘Barnāma-rīzī’, ‘Carmatians’, ‘Dāʿī’, ‘Dawr’, ‘Dezkūh’, ‘Esmāʿīl b. Jaʿfar al-Ṣādeq’, ‘Fatimids, relations with Persia’, ‘Fedāʾī’, ‘Fedāʾī Ḵorāsānī’, ‘Free Will: ii. In Ismaʿili Shiʿism’ (with Faquir M. Hunzai), ‘Gerdkūh’, ‘Ḥākem be-Amr-Allāh’, ‘Ḥamid-al-Din Kermāni’, ‘Ḥasan II’, ‘Ḥasan Ṣabbāḥ’, ‘Ismaʿilism: i. Ismaʿili Studies’, ‘Ismaʿilism: ii. Ismaʿili Historiography’, ‘Ismaʿilism: iii. Ismaʿili History’, ‘Ivanow, Vladimir Alekseevich’, ‘Jalāl-al-Din Ḥasan III’, ‘Kahak’, ‘Ḵayrḵvāh-e Herāti’, in EIr. 100–108. ‘Nūr al-Dīn Muḥammad II’, ‘Rāshid al-Dīn Sinān’, ‘Rukn al-Dīn Khurshāh’, ‘Salamiyya’ (with Johannes H. Kramers), ‘Ṣayrafī, Muḥammad b. Badr’, ‘Shams al-Dīn Muḥammad’, ‘Shihāb al-Dīn al-Ḥusaynī’, ‘al-Ṭayyibiyya’, ‘Umm al-Kitāb: 2. Amongst the Shīʿa’, in EI2. 109–112. ‘Khayrkhwāh-i Harātī, Muḥammad Riḍā b. Sulṭān Ḥusayn’, ‘Muḥammad III b. Ḥasan, ʿAlāʾ al-Dīn’, ‘Muḥammad b. Ismāʿīl 52 Fortresses of the Intellect

al-Maymūn’, ‘Satr’, in EI2, vol. 12, Supplement. 113–117. ‘Ahl al-Kisāʾ’, ‘Alamūt’, ‘ʿAlids’, ‘Amīnjī b. Jalāl’, ‘Assassins’, in EI3. 118. ‘Ismāʿīliyya’, in Dāʾirat al-Maʿārif-i Buzurg-i Islāmī (The Great Islamic Encyclopaedia), ed. Kazem Musavi Bojnurdi (Tehran: The Centre for the Great Islamic Encyclopaedia, 1989–), vol. 8, pp. 681–702. Arabic tr., ‘al-Ismāʿīliyya’, in Dāʾirat al-Maʿārif al-Islāmiyya al-Kubrā, ed. K. Musavi Bojnurdi (Tehran: The Centre for the Great Islamic Encyclopaedia, 1430/2009), vol. 7, pp. 701–724. 119–124. ‘Bāb, Bāb al-abwāb’, ‘Badakhshānī, Sayyid Suhrāb Walī’, ‘Buzurg-Umīd, Kiyā’, ‘Bohra’, ‘Pīr: nazd-i Ismāʿīliyya’, ‘Ḥasan-i Ṣabbāḥ’, in Dāʾirat al-Maʿārif-i Buzurg-i Islāmī. 125. ‘ʿAbd Allāh b. Maymūn al-Qaddāḥ’, in Encyclopaedia Islamica, ed. W. Madelung and F. Daftary (Leiden: E. J. Brill in association with The Institute of Ismaili Studies, 2008–), vol. 1, pp. 167–169. 126–156. ‘Āqā Khān’, ‘Ismāʿīliyya’, ‘Idrīs ibn al-Ḥasan’, ‘Ivanow, Vladimir’, ‘Bāṭiniyya’ (with Marshall G. S. Hodgson), ‘Badakhshānī, Sayyid Suhrāb Walī’, ‘Burhānpūrī, Quṭb al-Dīn’, ‘Buzurg-Umīd, Kiyā’, ‘Bharūchī, Ḥasan ibn Nūḥ’, ‘Bohra’, ‘Bīrjandī, Raʾīs Ḥasan’, ‘Pandiyāt-i javānmardī’, ‘Pīr Shams’, ‘Pīr Ṣadr al-Dīn’, ‘Tārīkh/ Tārīkh-nigārī: 5. Tārīkh-nigārī-yi Ismāʿīliyān’, ‘Jalāl al-Dīn Ḥasan’, ‘Ḥujjat (4)’, ‘Ḥasan-i Ṣabbāḥ’, ‘Ḥashīshiyya’, ‘Dāʿī’, ‘Rukn al-Dīn Khurshāh’, ‘Sinān ibn Salmān, Rāshid al-Dīn’, ‘Shāh Khalīl Allāh’, ‘Shāh Ṭāhir’, ‘ʿAlāʾ al-Dīn Muḥammad’, ‘Qaddāḥ, ʿAbd Allāh ibn Maymūn’, ‘Quhistānī, Abū Isḥāq’, ‘Nūr al-Dīn Muḥammad II’, ‘Mustaʿlawiyya’, ‘Ṭayyibiyya’, ‘Nizāriyya’, in Dānishnāma-yi Jahān-i Islām (Encyclopaedia of the World of Islam), ed. S. Muṣṭafā Mīrsalīm, Ghulām-ʿAlī Ḥaddād ʿĀdil et al. (Tehran: Encyclopaedia Islamica Foundation, 1369 Sh./1990–). 157. ‘Bāṭiniyya va Qurʾān’, in Dānishnāma-yi Qurʾān (The Encyclopaedia of the Holy Qurʾan), ed. Bahāʾ al-Dīn Khurramshāhī (Tehran: Intishārāt-i Dūstān; Nāhīd, 1999), vol. 1, pp. 349–350. 158–161. ‘Halîlullâh-ı, Kirmânî’, ‘Kirmânî, Hamîdüddin’, ‘Muhammed b. İsmâil el-Mektûm’, ‘Râsidüddin Sinân el-İsmâilî’, in Türkiye Diyanet Vakfı İslâm Ansiklopedisi (Turkish Encyclopaedia of Islam) (Istanbul: Türkiye Dianet Vakfı, 1988–). 162. ‘Ismaili Sects – South Asia’ (with Azim Nanji), in Encyclopedia Bibliography of the Works of Farhad Daftary 53

of Modern Asia. Volume 3: Laido to Malay – Indonesian Language, ed. David Levinson and Karen Christensen (New York: Charles Scribner’s Sons-Thomson, 2002), pp. 185–187. 163. ‘Hamid al-Din Kirmani (d. 1020)’, in The Internet Encyclopedia of Philosophy, ed. James Fieser. Online at http://www.iep.utm. edu/kirmani.html. 164–167. ‘Alamut’, ‘Ismailis’, ‘Sijistani, Abu Yaʿqub Ishaq ibn Ahmad al-’, ‘Sinan, Rashid al-Din’, in The Oxford Dictionary of Islam, ed. John L. Esposito (Oxford: Oxford University Press, 2003). 168–169. ‘Assassins’, ‘Shiʿa: Ismaʿili’, in Encylopedia of Islam and the Muslim World, ed. Richard C. Martin (New York: Macmillan Reference USA, 2004), vol. 1, pp. 85–86, vol. 2, pp. 628–629. 170–171. ‘Ala al-Din Muhammad b. Hasan’, ‘Jalal al-Din Hasan III’, in Holy People of the World: A Cross-Cultural Encyclopedia, ed. Phyllis G. Jestice (Santa Barbara, CA: ABC-Clio, 2004), vol. 2, pp. 349, 420–421. 172. ‘Fatimid Empire 909–1171’, in Malise Ruthven with A. Nanji, Historical Atlas of Islam (Cambridge, MA: Harvard University Press, 2004), pp. 50–51. 173–174. ‘Aga Khan (Ismaili)’, ‘Ismailis’, in Encyclopedia of the World’s Minorities, ed. Carl Skutsch (New York and London: Routledge, 2005), vol. 1, pp. 54–56, vol. 2, pp. 648–651. 175. ‘Egypt: Fatimids, Later: 1073–1171’, in Encyclopedia of African History, ed. Kevin Shillington (New York: Fitzroy Dearborn, 2005), vol. 1, pp. 433–435. 176. ‘Ismāʿīliyya’, in Dānishnāma-yi Zabān-u Adab-i Fārsī (Encyclopaedia of Persian Language and Literature), ed. Ismāʿīl Saʿādat (Tehran: Iranian Academy of Persian Language and Literature, 1384 Sh./2005), vol. 1, pp. 417–423. 177–180. ‘Assassins: Ismaili’, ‘Fatimids’, ‘Hasan-i Sabbah’, ‘Ismailis’, in Medieval Islamic Civilization: An Encyclopedia, ed. Josef W. Meri (New York: Routledge, 2006). 181–186. ‘Badakhshani, Sayyid Suhrab’, ‘Husayni, Shah Tahir b. Radi al-Din’, ‘Idris ʿImad al-Din, Sayyid’, ‘al-Nuʿman, al-Qadi’, ‘Quhistani, Abu Ishaq’, ‘Sabbah, Hasan’, in The Biographical Encyclopaedia of Islamic Philosophy, ed. Oliver Leaman (London and New York: Theommes Continuum, 2006). 187. ‘Ismaility’ (with Leila R. Dodykhudoeva and M. Iu. Roshchin), in Bol’shaia Rossiĭskaia Entsiklopediia, ed. S. L. Kravets (Moscow: Izdatel’stvo Bol’shaia Rossiĭskaia Entsiklopediia, 2008), vol. 12, 54 Fortresses of the Intellect

pp. 24–25. 188–190. ‘Assassins’, ‘Fāṭimid Dynasty’ (with Donald S. Richards), ‘Khaṭṭābīyah’, in The Oxford Encyclopedia of the Islamic World, ed. John L. Esposito (Oxford: Oxford University Press, 2009). 191. ‘Ismailis’, in Encyclopedia of the Peoples of Africa and the Middle East, ed. Jamie Stokes (New York: Facts on File, 2009), vol. 1, pp. 324–325. 192. ‘Aga Khan’, in Encyclopedia of Muslim-American History, ed. Edward C. Curtis IV (New York: Facts on File, 2010), vol. 1, pp. 25–26. 193. ‘Assassins’, in The Oxford Encyclopedia of Medieval Warfare and Military Technology, ed. Clifford J. Rogers (Oxford and New York: Oxford University Press, 2010), vol. 1, pp. 90–91. 194–195. ‘Ismailis’, ‘Qarmatians’, in Conflict and Conquest in the Islamic World: Historical Encyclopedia, ed. Alexander Mikaberidze (Santa Barbara, CA: ABC-Clio/Greenwood, 2011). 196–199. ‘Aga Khan’, ‘Fatimid Dynasty (909–1171)’, ‘Nizaris’, ‘Qarmatians’, in Encyclopedia of Islamic Political Thought, ed. Gerhard Bowering, Patricia Crone et al. (Princeton: Princeton University Press, 2011). 200–211. ‘Abū ʿAbd Allāh al-Shīʿī’, ‘Abū Ḥātim al-Rāzī’, ‘Abū Yaʿqūb al-Sijistānī’, ‘al-Ḥākim bi-Amr Allāh’, ‘Ḥamdān Qarmaṭ’, ‘Ḥamīd al-Dīn al-Kirmānī’, ‘Ḥasan-i Ṣabbāḥ’, ‘Ismāʿīl b. Jaʿfar’, ‘Muḥammad b. Ismāʿīl’, ‘Nāṣir-i Khusraw’, ‘al-Qāḍī al-Nuʿmān’, ‘Rāshid al-Dīn Sinān’, in Biographical Dictionary of Islamic Civilization, ed. Mustafa Shah (London: I.B.Tauris, forthcoming).

V. Book reviews

212. Nasr, S. Hossein, ed., Ismāʿīlī Contributions to Islamic Culture, Tehran, 1977 (Iranian Studies, 12, 1979, pp. 314–320). 213. Corbin, Henry, Cyclical Time and Ismaili Gnosis, tr. Ralph Manheim and James W. Morris, London, 1983 (Nashr-i Dānish, 3, October–November 1983, pp. 63–65). 214. Fidāʾī Khurāsānī, Muḥammad b. Zayn al-ʿĀbidīn, Kitāb-i tārīkh-i Ismāʿīliyya, yā Hidāyat al-muʾminīn al-ṭālibīn [History of the Ismailis], ed. Aleksandr A. Semenov, Tehran, 1362 Sh./1983 (Nashr-i Dānish, 4, June–July 1984, pp. 32–37). Bibliography of the Works of Farhad Daftary 55

215. Sutūda, Manūchihr, Qilāʿ-i Ismāʿīliyya [Ismaili Fortresses], Tehran, 1362 Sh./1983 (Nashr-i Dānish, 4, February–March 1984, pp. 41–44). 216. Yaʿqūb Āzhand, tr., Ismāʿīliyān dar tārīkh [Ismailis in History, being a Persian tr. of Bernard Lewis, The Origins of Ismāʿīlism: A Study of the Historical Background to the Fāṭimid Caliphate (Cambridge: W. Heffer and Sons, 1940), and Louis Massignon, ‘Ḳarmaṭians’, EI, vol. 2, pp. 767–772, among others], Tehran, 1363 Sh./1984 (Nashr-i Dānish, 5, August–September 1985, pp. 10–15). 217. Stern, Samuel M., Studies in Early Ismāʿīlism, The Max Schloessinger Memorial Series, 1, Jerusalem and Leiden, 1983 (Nashr-i Dānish, 5, February–March 1985, pp. 50–54). 218. Ḥāfiẓ-i Abrū, ʿAbd Allāh b. Luṭf Allāh al-Bihdādīnī, Majmaʿ al-tawārīkh: qismat-i khulafā-i ʿAlawiyya-i Maghrib va Miṣr va Nizāriyān va rafīqān [Collection of Histories: The Section on the ʿAlid Caliphs of the Maghrib and Egypt and the Nizārīs], ed. Muḥammad Mudarrisī Zanjānī, Tehran, 1364 Sh./1985 (Nashr-i Dānish, 6, June–July 1986, pp. 34–37). 219. Tajdin, Nagib, A Bibliography of Ismailism, Delmar, NY, 1985 (Middle East Studies Association Bulletin, 20, 1986, pp. 272–273). 220. Kāshānī, Abu’l-Qāsim ʿAbd Allāh b. ʿAlī, Zubdat al-tawārīkh: bakhsh-i Fāṭimiyān va Nizāriyān [Choice Histories: The Section on the Fatimids and the Nizārīs], ed. Muḥammad Taqī Dānishpazhūh, 2nd ed., Tehran, 1366 Sh./1987 (Nashr-i Dānish, 8, February–March 1988, pp. 28–30). 221. Crone, Patricia and Martin Hinds, God’s Caliph: Religious Authority in the First Centuries of Islam, Cambridge, 1986 (Taḥqīqāt-i Islāmī, 3, 1988–89, pp. 197–198). 222. Halm, Heinz, Die Schia, Darmstadt, 1988 (Taḥqīqāt-i Islāmī, 3, 1988–89, pp. 198–199). 223. Lapidus, Ira M., A History of Islamic Societies, Cambridge, 1988 (Taḥqīqāt-i Islāmī, 4, 1989–90, pp. 148–150). 224. Madelung, Wilferd, Religious Trends in Early Islamic Iran, Albany, NY, 1988 (Iran Nameh, 8, 1990, pp. 312–321). 225. Yarshater, Ehsan, ed., Encyclopaedia Iranica: Volume III (Ātaš- Bayhaqī), London and New York, 1989 (Journal of the American Oriental Society, 111, 1991, pp. 152–153). 226. Jambet, Christian, La grande résurrection d’Alamût. Les formes de la liberté dans le shî‘isme ismaélien, Lagrasse, 1990 (Journal 56 Fortresses of the Intellect

of the American Oriental Society, 112, 1992, pp. 308–310). 227. Shir Zamān Firūz, Falsafa-yi akhlāqī-yi Nāṣir-i Khusraw va rishahā-yi ān [Nāṣir-i Khusraw’s Ethical Philosophy and its Roots], Islamabad, 1992 (Taḥqīqāt-i Islāmī, 9, 1994, pp. 181–188). 228. Walker, Paul E., Early Philosophical Shiism: The Ismaili Neoplatonism of Abū Ya‘qūb al-Sijistānī, Cambridge Studies in Islamic Civilization, Cambridge, 1993 (Journal of the Royal Asiatic Society, 3rd series, 4, 1994, pp. 408–410). 229. Edwards, Anne, Throne of Gold: The Lives of the Aga Khans, London, 1995 (Journal of the American Oriental Society, 116, 1996, pp. 787–788). 230. Walker, Paul E., The Wellsprings of Wisdom: A Study of Abū Yaʿqūb al-Sijistānī’s Kitāb al-Yanābīʿ, including a complete English translation, Salt Lake City, 1994 (International Journal of Middle East Studies, 28, 1996, pp. 256–258). 231. Walker, Paul E., Abu Ya‘qub al-Sijistani: Intellectual Missionary, Ismaili Heritage Series, 1, London, 1996 (The Ismaili, United Kingdom, 24 March, 1996, pp. 7–8; repr. in The Ismaili, United States of America, 1997, pp. 49–50). 232. Yarshater, Ehsan, ed., Encyclopaedia Iranica: Volume VI (Coffeehouse-Dārā), Costa Mesa, CA, 1993 (Journal of the American Oriental Society, 116, 1996, pp. 162–163). 233. De Smet, Daniel, La Quiétude de l’intellect: Néoplatonisme et gnose ismaélienne dans l’oeuvre de Ḥamīd ad-Dīn al-Kirmānī, Orientalia Lovaniensia Analecta, 67, Leuven, 1995 (Journal of the Royal Asiatic Society, 3rd series, 7, 1997, pp. 119–121). 234. Amir-Moezzi, Mohammad Ali, The Divine Guide in Early Shiʿism: The Sources of Esotericism in Islam, tr. David Streight, Albany, NY, 1994 (Journal of Islamic Studies, 9, 1998, pp. 309–311). 235. Halm, Heinz, The Empire of the Mahdi: The Rise of the Fatimids, tr. Michael Bonner, Handbuch der Orientalistik, Abt I, Band 26, Leiden, 1996 (Journal of the American Oriental Society, 118, 1998, pp. 298–300). 236. Mirza, Nasseh A., Syrian Ismailism: The Ever Living Line of the Imamate, AD 1100–1260, Richmond, Surrey, 1997 (Journal of the Royal Asiatic Society, 3rd series, 8, 1998, pp. 265–267). 237. Branca, Paolo, Un ‘catechismo’ druso della Biblioteca Reale di Torino, Milan, 1996 (Journal of Semitic Studies, 45, 2000, pp. 219–221). Bibliography of the Works of Farhad Daftary 57

238. Brett, Michael, The Rise of the Fatimids: The World of the Mediterranean and the Middle East in the Fourth Century of the Hijra, Tenth Century CE, The Medieval Mediterranean, 30, Leiden, 2001 (Bulletin of the School of Oriental and African Studies, 65, 2002, pp. 152–153). 239. Cortese, Delia, Ismaili and Other Arabic Manuscripts: A Descriptive Catalogue of Manuscripts in the Library of The Institute of Ismaili Studies, London, 2000 (Journal of Semitic Studies, 47, 2002, pp. 164–166). 240. García-Arenal, Mercedes, ed., Mahdisme et millénarisme en Islam, Aix-en-Provence, 2000 (Journal of the Royal Asiatic Society, 3rd series, 12, 2002, pp. 196–198). 241. al-Shahrastānī, Muḥammad b. ʿAbd al-Karīm, Majlis: Discours sur l’ordre et la création, ed. and tr. Diane Steigerwald, Saint- Nicolas, Québec, 1998 (Journal of the American Oriental Society, 122, 2002, pp. 643–644). 242. Wasserman, James, The Templars and the Assassins: The Militia of Heaven, Rochester, VT., 2001 (Journal of the American Oriental Society, 122, 2002, pp. 644–646). 243. Cole, Juan, Sacred Space and Holy War: The Politics, Culture and History of Shi‘ite Islam, London 2002 (The Middle Eastern Journal, 57, 2003, pp. 521–522). 244. Jamal, Nadia Eboo, Surviving the Mongols: Nizārī Quhistānī and the Continuity of Ismaili Tradition in Persia, Ismaili Heritage Series, 8, London, 2002 (Journal of Islamic Studies, 15, 2004, pp. 229–232). 245. Walker, Paul E., Fatimid History and Ismaili Doctrine, Variorum Collected Studies Series, Aldershot, 2008 (Journal of Near Eastern Studies, forthcoming).

Bibliography

This is a comprehensive bibliography of the sources cited in this volume. Where authors have used different editions of the same work, all details have been given; when translations of primary texts are given, this does not necessarily mean that they have been used by all authors. For convenience of reference, each source is followed by the initials of the author in whose article it is found, in square brack- ets, as follows: Iraj Afshar [IA]; Hamid Algar [HA]; Omar Alí-de-Unzaga [OA]; Mohammad Ali Amir-Moezzi [AM]; Jalal Badakhchani [JB]; Carmela Baffioni [CB]; C. Edmund Bosworth [CEB]; Delia Cortese [DC]; Patricia Crone [PC]; Daniel De Smet [DS]; Robert Gleave [RG]; Hamid Haji [HH]; István Hajnal [IH]; Abbas Hamdani [AH]; Carole Hillenbrand [CH]; Alice C. Hunsberger [ACH]; Hermann Landolt [HL]; Leonard Lewisohn [LL]; Wilferd Madelung and Paul E. Walker [M&W]; Andrew Newman [AN]; Ismail K. Poonawala [IP].

Abbreviations

EI2 The Encyclopedia of Islam, ed. H. A. R. Gibb et al., New ed., Leiden: Brill, 1960–2004. EI3 The Encyclopedia of Islam, Three, ed. M. Gaborieau et al., Leiden: Brill, 2007–. EIr Encyclopaedia Iranica, ed. E. Yarshater. London and New York: Encyclopaedia Iranica Foundation, 1982–. EQ The Encyclopaedia of the Qurʾān, ed. Jane D. McAuliffe, Leiden: Brill, 2001–2006.

521 522 Fortresses of the Intellect

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Index

Note: Articles such as ‘al-’, ‘an’, ‘de’, or ‘the’ are ignored in the alphabetical ordering of the entries. al-Aʿazz (d. 458/1065) 387, 389–391, ʿAbd al-Raḥī 435 394–395 ʿAbd al-Raḥīm b. Ilyās 272 n.35 al-ʿAbbās b. ʿAmr al-Ghanawī (d. 917) ʿAbd al-Raḥmān b. Qāsim 80 229 ʿAbdān, Abū Muḥammad (d. 286/899) ʿAbbās I (Safavid shah 995– 334 n.20 1039/1587–1629) 474, 476–477, 478, fihrist (catalogue of works) 103–104, 480 107 ʿAbbās II (Safavid shah 1052– Kitāb al-Ibtidāʾ 316, 337 n.57 1077/1642–1666) 478, 480 Kitāb al-Rusūm wa’l-izdiwāj wa’l- ʿAbbasid caliphate tartīb 103–109, 111–137, 139–165 and Arabic language 60 Risālat al-Shamʿa al-musammāt bi- and imamate 179–180, 182 Mafātiḥ al-niʿma 104 and Qarāmiṭa 227–237, 238–239 Abū ʿAbd Allāh al-Baṣrī (d. 369/979– and Sunni Islam 284, 292 980) 63 ʿAbd Allāh Anṣārī see Anṣārī al- Abū ʿAbd Allāh al-Shīʿī (d. 298/911) Ḥarawī, Khwāja ʿAbd Allāh 261, 276, 287 ʿAbd Allāh b. ʿAbbās see Ibn ʿAbbās, Abū ʿAlī Aḥmad (382/993) 267 ʿAbd Allāh Abū ʿAlī Aḥmad Kutayfāt 276 ʿAbd Allāh b. Muʿāwiya 184 n.23 Abū ʿAlī Muḥammad b. Yaḥyā 237 ʿAbd Allāh b. Muḥammad 314 Abū ʿAmr b. al-ʿAlā (d. 154/770) 60 ʿAbd Allāh b. al-Muʿizz (d. 364/975) Abū Bakr (caliph) 191, 287 267–268 and Jaʿfar al-Ṣādiq 78–81, 82–86, ʿAbd Allāh al-Mahdī (Fatimid imam- 88–89, 91, 93 caliph) see al-Mahdī bi’llāh Abū Firās al-Maynaqī, Shihāb al-Dīn ʿAbd al-Jabbār b. Aḥmad al- b. al-Qāḍī 334 n.20 Hamadhānī, al-Qāḍī 237, 251 n.12 Abū Ḥanīfa al-Nuʿmān b. Thābit (d. ʿAbd al-Qādir b. Mullākhān (d. 150/767) 62–63, 78, 91–92, 95, 278 1142/1730) 138 n.16 Abū Hāshim 179–182

573 574 Fortresses of the Intellect

Abū Ḥātim al-Rāzī, see al-Rāzī, Abū (Khārijī rebel; d. 336/947) 263, Ḥātim 265–266, 279 Abū ʿĪsā al-Murshid, Risāla 310, 321 Abū Yazīd-i Basṭāmī 372, 414 Abū Isḥāq Quhistānī (Nizārī author) Abū Zahra, Muḥammad 92–94 67 Abu’l-Ghāzī Bahādur Khān 446 Abū Jaʿfar Muḥammad b. al-Ḥasan Abu’l-Ḥasan Aḥmad b. Muḥammad b. al-Ṭūsī see al-Ṭūsī, Abū Jaʿfar Azma 87 Muḥammad b. Ḥasan Abu’l-Ḥasan ʿAlī, Sayyid (d. 1792) 9 Abū Khālid, Yazīd b. Muʿāwiya 285 Abu’l-Ḥasan Saʿd b. ʿAlī b. Bindār 86 Abū Maʿshar al-Balkhī, see al-Balkhī, Abu’l-Hayjāʾ (Hamdanid amir) 232, Abū Maʿshar 233 Abū Muḥammad Sanbar 238, 241 Abu’l-Haytham al-Jurjānī 362 n.2 Abū Muḥammad al-Yamanī 104 Abu’l-Hudhayl (d. 226/841) 192 Abū Muslim (ʿAbbasid dāʿī; d. Abu’l-Ḥusayn b. ʿAlī al-Ṭanāfasī 87 137/755) 170–171, 172, 178, 179– Abu’l-Khaṭṭāb (d. 138/755) 16, 259– 182 260 n.104 polemic against 477, 480–482, 484 Abu’l-Maʿālī b. ʿImrān (d. ca. Abū Nuʿaym al-Iṣfahānī, see al- 497/1104) 180 Iṣfahānī, Abū Nuʿaym Risālat al-Uṣūl wa’l-aḥkām 314, 332 Abū Saʿīd Abu’l-Khayr 67 n.2, 335 n.28 Abū Saʿīd al-Jannābī see al-Jannābī, Abu’l-Muḍar 179 Abū Saʿīd Abu’l-Munajjā (governor of Abū Sulaymān Muḥammad b. Damascus) 244 Maʿshar al-Bustī al-Maqdisī, see al- Abu’l-Muẓaffar Aḥmad al-Khawāfī Maqdisī 403 Abū Sulaymān Rabīʿ b. Yaḥyā 208 n.55 Abu’l-Muẓaffar al-Isfarāʾīnī (d. Abū Ṭāhir 252–253 n.28 471/1078–1079) 65 Abū Tammām 167–168, 314, 330 Abu’l-Naṣr b. ʿUbayd Allāh b. ʿAlī al- and divine incarnations 168–171 Faḍl b. al-Ḥusayn al-Yazdī 86 first-hand observations 173–177 Abu’l-Qāsim al-Anṣarī al-Bukhārī and laws and customs 171–172 86–87 and Mahdism 177–179 ʿAḍud al-Dawla, Abū Shujāʿ (Buyid; r. and Mubayyiḍa 167, 168–169 367–372/978–983) 242–243 Abū ʿUbayda Maʿmar b. al-Muthannā adab 281 al-Taymī (d. 208/823–824) 60 Ādharnūsh, Ādhartāsh 13 Abū Yaʿqūb Isḥāq b. Sulaymān al- Afshar, Iraj 453–457 Isrāʾīlī, see Isaac Israeli Aga Khan I, Ḥasan ʿAlī Shāh (d. 1881) Abū Yaʿqūb al-Sijistānī see al-Sijistānī, 2–3, 13, 432 Abū Yaʿqūb Aga Khan III, Sultan Muhammad Abū Yaʿqūb Yūsuf b. Hibat Allāh b. Shah (d. 1957) 7, 11 Maḥmūd al-Dimashqī 86–87 Aga Khan IV, H. H. Prince Karim 16, Abū Yaʿqūb Yūsuf (Qarmaṭī leader) 26 242 Āghā Khān (see Aga Khan) 2, 3 Abū Yazīd Makhlad b. Kaydād Aghlabid dynasty 196, 262 Index 575 ahl al-bayt 436 ʿAlī al-Riḍa (Twelver imam) 277 and Jaʿfar al-Ṣādiq 79–80, 85, 89–90, Alidina, Sherali 8 93, 95 ʿAlītegin (d. 425/1034) 446 and al-Qāḍī al-Nuʿmān 278 Altūntāsh (Khwārazm-shāh; r. 408– and Rasāʾil Ikhwān al-Ṣafāʾ 191 432/1017–1041) 448 Aḥmad b. Ḥanbal (d. 241/855) 81, 91, ʿAmīd ʿAlī 433 95, 284 al-ʿĀmilī, Muḥammad b. ʿAlī al- Aḥmad b. al-Ḥasan al-Kalbī 268 Mūsawī (d. 1009/1600) 506, 517 al-Aḥsāʾ (Baḥrayn), and Qarāmiṭa 230, nn.34, 38 235, 236, 238, 248 al-ʿĀmilī, ‘al-Shahīd al-Thānī’, Zayn ʿĀʾisha (wife of the Prophet al-Dīn b. ʿAlī (d. 966/1559) 517 n.34 Muḥammad) 84–85 al-ʿĀmilī, ‘al-Shahīd al-Awwal’, Shams Akhbārī Shiʿis, and Uṣūlīs 491–514 al-Dīn Muḥammad b. Makkī 517 Akhū Muḥsin 103–104, 246 n.34 ʿAlāʾ al-Dīn Muḥammad (Nizārī Amin, Samir 473–474 Ismaili Imam, d. 653/1255) 433, 439 amīr al-umarāʾ 238–239 ʿAlam al-Hudā ʿAlī b. Ḥusayn al- al-Āmir (Fatimid imam-caliph; d. Mūsawī (d. 436/1044) 510 524/1130) 397, 399 n.3 Alamūt (fortress and seat of Nizārī Amir-Moezzi, Mohammad Ali 21, state) 59–67 Daftary’s visit to 13 ʿAmmār al-Ḥājj, Ṣāliḥ 315 Mongol conquest 107, 434 Amoretti, Biancamaria Scarcia 27 and al-Ṭūsī 107 amr (divine command) 108, 215–218, Albert of Aachen 461, 463, 464, 465, 222, 375 467–468 ʿAmr b. Muḥammad 175 Alftakīn (Alptegīn) 247–248 ʿAmr b. Saʿd b. Abī Wāqqāṣ 284–285 Algar, Hamid 5, 77–96 Anas b. Mālik (d. 93/711) 78 ʿAlī, Zāhid 26, 190, 279 al-Andalus, and Rasāʾil Ikhwān al- ʿAlī b. Abī Ṭālib (first Shiʿi imam) 389 Ṣafāʾ 189 in Abdān 112, 116, 121, 126, 131, Anderson, Benedict 486 n.7 133 angels 320–322 in Ibn Qutayba 285 Annales school 473 and imamate 179, 180–182 Anṣār (supporters) 116, 126–127 and Jaʿfar al-Ṣādiq 79–81, 83–86, Anṣārī al-Ḥarawī, Khwāja ʿAbd Allāh 88–89 (d. 481/1089) 59, 62, 66 in al-Qāḍī al-Nuʿmān 289, 290 anthropomorphism 167, 284, 286 in Rasāʾil Ikhwān al-Ṣafāʾ 191 Anūshtegin Gharchaʾī (d. 1097) 446 ʿAlī b. al-Faḍl 276 ʿaql see Intellect ʿAlī b. ʿĪsā (vizier) 230–231, 233 Arabic language, and Persian 59–63, ʿAlī b. Muḥammad al-Ṣulayḥī, see al- 349, 354 Ṣulayḥī, ʿAlī b. Muḥammad Arabness ʿAlī b. Ṣāliḥ 87 and divine election 60 ʿAlī Qulī Khān Mukhbir al-Dawla (d. and Persian 63–64 1897) 3 al-Ardabīlī, al-Muqaddas Aḥmad b. 576 Fortresses of the Intellect

Muḥammad (d. 993/1585) 481, 482, ʿAyn al-Quḍāt al-Hamadānī (d. 1131) 483 369 Aristotle/Aristotelianism Letters 372–375 and Ibn Sīnā 105–108, 349 Shakwā al-gharīb 373 influence 105–108, 192, 328, 385 Zubdat al-ḥaqāʾiq (Tamhīdāt) 372 n.55 ʿAyn al-Tamr, and Qarmaṭī raids 232 and poetry 345 ʿAzīz al-Dīn al-Iṣbahānī, Abū Naṣr (d. and rationalism 105, 404 525/1131) 373 Arkoun, Mohammed 11, 21 al-ʿAzīz (Fatimid imam-caliph; r. Arnaldez, Roger 366 n.37 365–386/975–996) 247–248 Arwā (Sulayhid queen; d. 532/1138) Azodi, Azizeh (1922–2008) 22 397 Asadi, M. H. 9 Bādāmyārī, Sayyid Muḥammad 91 Asani, Ali 21, 22 al-Bāqillānī, Abū Bakr Muḥammad b. al-Aṣfar (Banu’l-Muntafiq chief) 243 al-Ṭayyib (d. 403/1013) 64 al-Ashʿarī, Abu’l-Ḥasan (d. 324/935– Bābak 181 936) 168, 191, 193, 301 n.104 Badakhchani, S. Jalal 17, 408, 431–439 and Ikhwān al-Ṣafāʾ 193–194 Badakhshānī, Sayyid Suhrāb Walī (d. Ashʿarī school after 856/1452) 67 and Creation 214–215 Badakhshān, and Nāṣir-i Khusraw 373 and kalām theology 106, 403–404 Badr al-Jamālī (Fatimid vizier) 276, and origination of the Qurʾan 193 402 n.34 and use of Persian 64, 65 Baffioni, Carmela 207 n.34, 213–223 al-Aṣmaʿī, Abū Saʿīd ʿAbd al-Malik b. Baghdad Qurayb (d. 213/828) 284 and Buyid amirs 238–239, 241, 245, assassin legends 19–20 276 Āsṭān-i Quds Qurʾan 65 Fatimid capture (449/1058) 394 al-Astarābādī, Muḥammad Amīn (d. Niẓāmiyya college 403 1036/1626–1627) 494–495, 496, 501, Ottoman capture (1048/1638) 478 512 and Qarmaṭī raids 227, 232–234 al-Fawāʾid al-madaniyya 492, 505, al-Baghdādī, Abū Manṣūr ʿAbd al- 509 Qāhir b. Ṭāhir (d. 429/1037) 167– al-Aswārī, Mūsā b. Sayyār (d. 168, 170, 177, 181–182 155/771–772) 64 Bahāʾ al-Dīn Naqshband (d. 791/1389) ʿAtīq b. Muḥammad b. Khusraw 89 Hirawī 455 n.3 al-Baḥrānī, ʿAlī b. al-Ḥasan (d. atomism 194 1340/1920–1921) 516 n.26 ʿAṭṭār, Farīd al-Dīn 356 al-Baḥrānī, Yūsuf b. Aḥmad (Twelver Avicenna see Ibn Sīnā scholar; d. 1186/1772) ʿAwfī, Sadīd al-Dīn Muḥammad, al-Durar al-Najafiyya 495–501, Lubab al-albāb 347 503–514 Awḥad al-Dīn al-Rāzī (7th/13th al-Ḥadāʾiq al-nāḍira 492, 495–497, century) 347 501–502 Awwa, Adel 189 al-Masāʾil al-Shīrāziyya (The Index 577

Questions of Shīrāz) 494, 495, 501, Bāytūz (Turkish name) 445 503 de Beaurecueil, Fr. Serge (1917–2005) Baḥrayn 59 and external relations of Qarāmiṭa bedouins, and Qarāmiṭa 228–229, 227–249 232–235, 242, 245, 248–249 and trade 228, 229, 231, 232–233, Begtūzūn (r. 388–389/998–999) 445 236 Berbers, and Khārijī rebels 263 Bakhtiyār ʿIzz al-Dawla (r. 356–366 or Bertel’s, Andrey E. 382 n.24 367/967–977 or 978) 239, 242 Bilawhar wa Budhāsaf 197 al-Balkhī, Abū Maʿshar Jaʿfar b. al-Bīrūnī, Abū Rayḥān (scholar) 67, Muḥammad (d. 272/885) 195, 196 172–173, 176, 180, 364 n.17 al-Balkhī, Abū Zayd (d. 322/934) 183 Blake, William 419, 423 n.5 de Blois, François 234–235, 370 al-Balkhī, Abu’l-Qāsim (d. 319/931), body, Absolute 218–220 Maqālāt 167–168, 169, 174, 194 de Boer, Tjitze J. 189, 195–196 al-Balkhī, Ṣafī al-Dīn, Faḍāʾil Balkh 61 Bohras, see Ṭayyibī Ismailis Bāmyān (Afghanistan), 7th/13th- Bojnurdi, Kazem M. 25 century book list 453–457 Bongers, J., ed., Gesta Dei per Francos al-Bāmyānī, ʿAbd al-Ḥamīd Zakī b. 9 Muḥammad b. ʿAlī 453, 457 Bosworth, Clifford Edmund 21, 25, 27, Banū Abi’l-Ḥusayn al-Kalbī 265 443–450 Barbaro, G. 9 Braudel, Fernand 473 al-Barīdī, Abū ʿAbd Allāh 240 Brenner, Robert 486 n.6 al-Barīdī, Abu’l-Qāsim 239–240 British Institute of Persian Studies 27 Barzgar, Mr (Ākhūnd Mullā Murtaḍā) Browne, Edward G. (1862–1926) 6, 431 371 Baski, Imre 444 de Bruijn, Johannes T. P. 363 n.10 Baṣra (ʿIraq) Bukhārā, and the Mubayyiḍa 174–177 and Buyid amirs 239–241 Bulukkīn b. Zirī, Yūsuf (373/984) 268 and Qarāmiṭa of Baḥrayn 229, 232– Burid dynasty 464, 468–469 n.7 233, 237, 240–241 Buyid dynasty 238–242, 245, 276 Baṭalyawsī, Abū Muḥammad b. al-Sīd Byzantium, the Mahdī expected by (d. 521/1127) 283–284 Mubayyiḍa from 179, 182 Bausani, Alessandro 190 Bayat, Asef 475 Cairo Bāyazīd, see Abū Yazīd-i Bāsṭāmī as refuge for Imāmīs 276 al-Bayḍāwī, al-Qāḍī ʿAbd Allāh b. and Fatimid court 316, 355 ʿUmar 381 n.11 Canard, Marius (1888–1982) 6, 232 al-Bayhaqī, Abū Bakr Aḥmad (d. Casanova, Paul (1861–1926) 190 458/1066) 286 causation Bayhaqī, Abu’l-Faḍl, Tārīkh-i Masʿūdī, and Ikhwān al-Ṣafāʾ 194–195, 213, Turkish names in 443–450 215, 217–220 al-Bayhaqī, Ẓahīr al-Dīn, Tatimmat and Lawkarī 353, 354 Ṣiwān al-ḥikma 349–350 Chalcraft, John 475 578 Fortresses of the Intellect

Chardin, Jean 9 WORKS: cherubim, in Ismaili cosmology 321– The Assassin Legends: Myths of the 323, 326, 329, 331 Ismaʿilis 19–20, 22 Clauson, Sir Gerard 444, 449–450 Culture and Memory in Mediaeval Constantine VII Porphyrogenitus Islam (ed.) 23 (Byzantine emperor; r. 945–959) 264 Ḥasan-i Ṣabbāḥ and his Times 27 Contarini, A. 9 Historical Dictionary of the Cooper, John (1947–1998) 21, 25 Ismailis 27 Corbin, Henry (1903–1978) 6, 16, 17, Intellectual Traditions in Islam 24 419 Ismaili Literature: A Bibliography Cortese, Delia 26, 279, 335 n.27, of Sources and Studies xii, 7–8, 387–398 24–25 cosmology Ismailis in Medieval Muslim and Kirmānī 330–332 Societies 24 and al-Risāla al-Mudhhiba 319–326, The Ismāʿīlīs: Their History and 330 Doctrines xii, 10–16, 17, 19, 22, 26, creation 369, 413, 436, 491 ex nihilo 193, 217–218 The Ismailis: An Illustrated and Ikhwān al-Ṣafāʾ 213–221 History (with Z. Hirji) 26 and Neoplatonism 319–326 Mediaeval Ismaʿili History and Crone, Patricia 21, 167–182 Thought (ed.) 20, 22 Cronin, Stephanie 475–476 A Modern History of the Ismailis Crusaders (ed.) 27 and assassin legends 19 reference works 25–26 and Turks 459–464, 467–468 A Short History of the Ismailis xii, 23 Daftarī, Maḥmūd Khān, ʿAyn al- A Short History of Shiʿi Islam 27 Mamālik (grandfather of Daftary; d. Daftary, Fereshteh (sister of Daftary) 1 1939) 2 Daftary, Fereshteh (wife of Daftary) 1, Daftary, Farhad 10, 14 bibliographies compiled by 24–25 Daftary, Farideh (née Agha Khani; bibliography of 33–57 mother of Daftary; 1914–2010) 2 biography 1–24 Daftary, Mohammad (father of contribution to Ismaili scholarship Daftary; 1904–1983) 2 xi–xiii, 1, 5–9, 12–16 Dahiyat, Ismail M. 346 early life and education 3–5 Dahriyya 194–195 family background 2–3 dāʿī muṭlaq 392, 396–398, 399 n.8 as historian 18–24 Dāʾirat al-Maʿārif-i Buzurg-i Islāmī and The Institute of Ismaili Studies (‘Great Islamic Encyclopaedia’; GIE) xii–xiii, 17–20, 26–27 25–26 library 8–9 Dāmād al-Astarābādī, Mīr 348 and al-Qāḍī al-Nuʿmān 309, 318, Damascus, Qarmaṭī control 245–246 491–492 Dānishnāma-yi Jahān-i Islām and promotion of scholarship 20–24 (‘Encyclopaedia of the World of Index 579

Islam’; EWI) 25 and Ibn Sīnā 106–108 Dār al-Taqrīb bayn al-Madhāhib al- and Ikhwān al-Ṣafāʾ 192, 194, 198, Islāmiyya 92–94 213–219 Dārābī-yi Shīrāzī, ʿAbbās Sharīf (d. and Neoplatonism 192, 213–215, 1050/1640) 348, 364 n.22, 385 n.56 217, 310, 323–326 al-Dāraquṭnī, Abu’l-Ḥasan ʿAlī b. Encyclopaedia Iranica (EIr) 25 ʿUmar (d. 385/995) 286 The Encyclopaedia of Islam (EI2) 25 Darwīsh Riḍā 477 Encyclopaedia Islamica 25–26 Dashtī, ʿAlī 356–357 encyclopaedias, and Ismailism 224 Dāʾūd al-Ṭāʾī (d. 160/775) 78 n.19 daʿwa, Ismaili, 387–398 Epistles of the Brethren of Purity see Dawlatshāh-i Samarqandī, Amīr (wr. Rasāʾil Ikhwān al-Ṣafāʾ 892/1487) 371, 375 Esin, Emel 465 Defrémery, Charles F. (1822–1883) 8 Esmail, Aziz 18, 21 dependency/underdevelopment Van Ess, Joseph 183 n.3, 384 n.36 theory 473–474 ethics designation (witnessed), see imamate and Lawkarī 354 al-Dhahabī, Shams al-Dīn and Nāṣir-i Khusraw 359–360 Muḥammad (d. 748/1347) 64, 78 Dhuʾayb b. Mūsā al-Wādiʿī al- Fahd, Toufic 387–388 Hamdānī (d. 546/1151) 397 Fākūrī, Maḥmūd 295 n.37 Diamond, Peter A. 5 al-Fārābī, Abū Naṣr Muḥammad b. Dieterici, Friedrich 189 Tarkhān (d. 339/950) Dihkhudā 181–182 and emanation 192, 198, 323 Dihlawī, Shāh ʿAbd al-ʿAzīz (d. and Intellect 331 1239/1824) 91–92, 95 Kitāb Ārāʾ ahl al-madīna al-fāḍila Dīrār b. ʿAmr (d. ca. 200/815) 193–194 198–199, 320 divine decree, see al-qaḍāʾ wa’l-qadar Kitāb al-Siyāsa al-madaniyya 198– divine election, and Arabness 60 199 Diwald, Suzanne 190 and poetics 345 Doerfer, Gerhard 444 and Rasāʾil Ikhwān al-Ṣafāʾ 105, 108, dream narratives 387–398 191, 192, 195–196, 198–201 dualism, light-dark 178; see also Farmer, Henry G. 195–196 pairedness Fatḥ ʿAlī Shāh Qājār (r. 1787–1834) 3 Duqāq (Saljūq prince) 459 Fāṭima (daughter of Abū Muslim) 178, 180, 181 East India Company, English 478; Fāṭima (daughter of the Prophet Dutch 478–479 Muḥammad) 84–85, 180 Egypt Fatimid dynasty Fatimid rule 243, 244, 246, 261, 265, decline 394 267–269, 281 in Egypt 243, 244, 246, 261, 265, Qarmaṭī raids 246, 247 267–269, 281 El-Bizri, Nader 23 and Imāmīs 277 emanation (fayḍ) and Ismaili Shiʿi Islam 16, 28, 278, 580 Fortresses of the Intellect

292, 309–310, 318–319, 355 Gleave, Robert 491–514 and Kalbids 265–266, 269 gnosis 373–374, 421, 427 n.43, 480 in Maghrib 261–267, 281, 287, 310 Gnosticism 321 and Qarāmiṭa 227, 243, 244–249 God and Rasāʾil Ikhwān al-Ṣafāʾ 190, 192, attributes 104, 106, 112, 117, 193 201 impossibility of knowledge of 104– in Sicily 264–266 105, 111 in Syria 245–248 incarnations, and Mubayyiḍa 168– and Sulayhids of Yemen 387–398 170, 173, 179 Fayḍ Kāshānī (d. 1091/1680) 480, 485 knowledge and essence 192–193 Fidāʾī Khurāsānī, Muḥammad b. Zayn as Necessary Being 105–106, 107 al-ʿĀbidīn 14 proof of existence 105, 117 Findiriskī, Abu’l-Qāsim b. Mīrzā as transcendent 107–108 Burzurg Mīr (d. 1050/1640) 348, 364 as unique 104–106, 111–115, 117 n.22, 369, 385 n.56 see also ibdāʾ (origination) Firdawsī 67, 346 De Goeje, Michael J. (1836–1909) 8, Shāhnāma/ Book of Kings 62, 346, 15 355–356 Golden, Peter B. 444–449 First Intellect 105–106 Goldziher, Ignaz (1850–1921) 189 Flügel, Gustav 189 Goodman, Lenn E. 190 Follower, see al-Tālī Gramsci, Antonio (d. 1937) 475 food laws 171–172 von Grunebaum, Gustave 388 form, and matter 325, 348 Guha, Ranajit 475 Foucault, Michel 473 Guibert of Nogent 461, 463 Frank, Gunder 486 n.5 Guyard, Stanislas. 190

Frye, Richard N. 185 n.38 Ḥaḍrat-i mujaddid-i alf-i thānī see Fryer, John 9 Sirhindī, Aḥmad Furūzānfar, Badīʿ al-Zamān 347, 356 Ḥadīqat al-Shīʿa 481–483, 484 Fusṭāṭ ḥadīth/s Fatimid conquest 265 and Jaʿfar al-Ṣādiq 77–78, 85–86 Ikhshidid control 244 Shiʿi 94, 518 n.57 Fyzee, Asaf A. A. (1899–1981) 6, 311 sound/unsound 509–510 study 403 Galen, Claudius 200, 262 Ḥāfiẓ (poet), Dīwān 9 Gardīzī, ʿAbd al-Ḥayy b. Ḍaḥḥāk 180 al-Ḥāfiẓ (Fatimid imam-caliph; d. de Gayangos, Pascual 189 544/1149) 397, 399 n.3 Gervase of Basoches (d. 501/1108) al-Ḥāʾirī, Muḥammad b. Ismāʿīl Abū 460–468 ʿAlī 516 n.22 Ghālib, Muṣṭafā (1923–1981) 295 n.37 Hajar (Baḥrayn), and Qarāmiṭa 229– al-Ghazālī, Abū Ḥāmid Muḥammad 230, 240 (d. 505/1111) 67, 106, 373–374 Haji, Hamid 17, 261–270 and Shahrastānī 403 Hājjī Khalīfa 189 al-Ghazālī, Aḥmad 67 Hajnal, István 23, 227–249 Index 581

ḥakīm (sage) 346–347 Dīn, Dīwān-i Qāʾimiyyāt 431–439 al-Ḥākim al-Naysābūrī, Ibn al-Bayyīʿ author 433–434 (d. 405/1014) 286 manuscripts 431–433 al-Ḥākim bi-Amr Allāh (Fatimid Ḥasan-i Ṣabbāḥ (Nizārī leader and imam-caliph; r. 386–411/996–1021) founder of Nizārī state; d. 518/1124) 16, 217, 272 n.35 7, 13, 27, 105–106, 108, 182, 276, al-Ḥallāj, Manṣūr 424 369, 374, 433 Ḥālliyya 483 Ḥasanī Rāzī, Murtaḍā b. al-Dāʿī 177 Halm, Heinz 21, 22–23, 24, 27, 246, Ḥashawī (anthropomorphist) 284, 286 309–310, 321, 322, 335 n.28 ḥashīshīs (ḥashīshīn), see assassin Ḥamāda, Shaykh Ḥasan 95 legends al-Hamadhānī, Abū Bakr b. Khalaf 87 Herbert, Sir Thomas 9 Ḥamdān Qarmaṭ b. al-Ashʿath 103 Herodotus of Halicarnassus 463–464 Hamdani, Abbas 8, 22, 189–201, 401 Hidāyat, Riḍā Qulī Khān (forebear of n.27, 402 nn.31, 34 Daftary; d. 1871) 3 Hamdānī, Ḥusayn F. (1901–1962) 6, Hillenbrand, Carole 21, 23, 27, 459– 190 468 Hamdanids, and Qarāmiṭa 232, 239, Hillenbrand, Robert 21 243–244, 245 al-Ḥillī, al-ʿAllāma Ḥasan b. al- Ḥamīd al-Dīn Abū Bakr ʿUmar (d. Muṭahhar (d. 726/1325) 64, 492, 559/1163) 454 496, 499, 505, 510 Ḥanafī school al-Ḥillī, ‘al-Muḥaqqiq al-Awwal’, and Jaʿfar al-Ṣādiq 92, 95 Najm al-Dīn Abu’l-Qāsim al-Ḥillī and use of Persian 63–64, 65 (d. 676/1277) 507, 510, 517 nn.34,36 Ḥanbalī school Hirji, Zulfikar 26–27 and ʿAbbasids 284 Hishām b. al-Ḥakam (d. ca. 185/800) and Persian language 61 169, 183 n.7, 193–194 Hansu, Hüseyin 168 historiography al-Ḥarīrī/Jarīrī 183 n.5 challenge and response theory 18 Harim b. Ḥayyān 385–386 n.64 contextual, comparative and al-Ḥasā 228 thematic approaches 28 al-Ḥasan b. ʿAlī, Abu’l-Ghanāʾim (d. and fact and fiction 18, 19–22 354/965) 265–266 methods and theories 28–29 al-Ḥasan b. ʿUbayd Allāh b. Ṭughj History of Bukhara 63 (governor of Syria) 244 Hizār hikāyat-i ṣufiyan 81–82 al-Ḥasan b. Zayn al-Dīn ‘al-Shahīd Hodgson, Marshal G. S. (1922–1968) al-Thānī’ 506 6, 12, 29 Ḥasan ʿAlī Shāh (Nizārī Ismaili Horace (Quintus Horatius Flaccus) Imam), see Aga Khan I 345 al-Ḥasan al-Aʿṣam (d. 366/977) 242, Houtsma, Martijn Theodoor 448 243–244, 245–248 ḥudūd, in Ismaili cosmology 322–326, al-Ḥasan al-ʿAskarī (Twelver imam; d. 329, 331 260/874) 276 ḥujjat, and Imamate 406, 412–413, 416 Ḥasan-i Maḥmūd-i Kātib, Ṣalāḥ al- Hujwīrī (ʿAlī b. ʿUthmān al-Ghaznawī 582 Fortresses of the Intellect

al-Jullābī) 67, 371–372 807/1405) 463, 467 Ḥunayn b. Isḥāq (d. 260/873) 191, Ibn Ḥanbal see Aḥmad b. Ḥanbal 200–201 Ibn Ḥasday, Abraham (d. 638/1240), Hunsberger, Alice C. 343–362, 381 The Prince and the Ascetic 197 n.11 Ibn Ḥawqal, Abu’l-Qāsim Muḥammad Hunzai, Faquir Muhammad and b. ʿAlī 238, 248 Kassam, Kutub 376 Ibn Haytamī 96 n.10, 97 n.13 Ḥusayn b. ʿAlī, Abū ʿAbd Allāh (Shiʿi Ibn al-Haytham, Abū ʿAbd Allāh 310 imam) 284–286, 479 Ibn Ḥazm, Abū Muḥammad ʿAlī b. Ḥusayn b. Yaʿqūb Shāh-i Ṣūfī (ca. Aḥmad (d. 456/1064) 64, 170 8th/14th century) 439 Ibn ʿIdhārī al-Marrākushī, Abu’l- Ḥusayn, Muḥammad Kāmil 277, 311 ʿAbbās Aḥmad b. Muḥammad 267 Ḥusayn al-Nūrī, Mīrzā (d. 1330/1912) Ibn al-ʿImād, ʿAbd al-Ḥayy b. Aḥmad 277 255 n.42, 256 n.60 Huseini, Isḥāq Mūsā 286, 292 Ibn Khaldūn, ʿAbd al-Raḥmān 250 n.7 hypostases, and Ikhwān al-Ṣafāʾ Ibn Khallikān, Abu’l-ʿAbbās Aḥmad b. 213–220 Muḥammad (d. 681/1282), Wafayāt al-aʿyān 275, 276, 278, 283 Ibāḍīs 92, 263 Ibn Khāqān, Abu’l-Ḥasan ʿUbayd ibdāʾ (origination) 213–217, 220–223, Allāh (d. 877) 283–284 322–325 Ibn Khurdādhbih, ʿUbayd Allāh b. Ibn ʿAbbās, ʿAbd Allāh (d. ca. 68/687– ʿAbd Allāh (d. 299/912) 191, 212 688) 60 n.96 Ibn Abī ʿUmayr, Muḥammad (d. Ibn Killis, al-Wazīr Yaʿqūb (d. 217/832) 511 380/991), and al-Risāla al- Ibn Abi’l-Ḥadīd, ʿAbd al-Ḥamīd b. Mudhhiba 311–314, 316 Hibat Allāh 198 Ibn Kullāb (d. 240/854) 193 Ibn Abi’l-Sāj (ruler of Azarbayjan and Ibn Makkī, Muḥammad ‘al-Shahīd Armenia; d. 315/928) 233 al-Awwal’ (d. 786/1384) 64 Ibn al-ʿAdīm 460 Ibn Marzubān, Bahmanyār (d. Ibn ʿArabī, Muḥyī al-Dīn (d. 458/1066) 349 638/1240) 348, 370, 413–414 Ibn al-Muqaffaʿ (d. ca. 139/756) 62, Ibn al-Athīr, ʿIzz al-Dīn Abu’l-Ḥasan 292 ʿAlī b. Muḥammad 170, 252 n.19, Ibn Muyassar, Tāj al-Dīn (d. 1278) 276 254 n.37, 266, 462, 467 Ibn al-Nadīm, Muḥammad b. Isḥāq Ibn Bābawayh/Bābūya al-Qummī, (d. 380/991) 103–104, 172–173, 174, Muḥammad b. ʿAlī al-Qummī, ‘al- 200 Shaykh al-Ṣadūq’ (d. 381/991) 63, Ibn al-Qalānisī, Abū Yaʿlā Ḥamza b. 277, 504 Asad (d. 554/1160) 461–462, 467, Ibn Bānū, Abū Jaʿfar (d. 923/963) 174 469 n.8 Ibn Faḍlān, Aḥmad 448–449 Ibn Qayyim al-Jawziyya 171 Ibn al-Furāt, Abu’l-Ḥasan ʿAlī (vizier; Ibn al-Qifṭī, ʿAlī b. Yūsuf 190 d. 312/924) 231 Ibn Qudāma al-Maqdisī, Muwaffaq Ibn al-Furāt, Muḥammad (d. al-Dīn Abū Muḥammad ʿAbd Allāh Index 583

b. Aḥmad (d. 260/873) 64 Ibrāhīm al-Imām 182 Ibn Qutayba, ʿAbd Allāh b. Muslim (d. Ibrāhīm Wajīh al-Dīn (39th Dāʾūdī 276/889) 279–280 dāʿī; 1150–1168/1737–1754) 138 Adab al-kātib 280–287 n.15 al-Ikhtilāf fi’l-lafẓ wa’l-radd ʿalā’l- Idrīs ʿImād al-Dīn b. al-Ḥasan al- jahmiyya wa’l-mushabbiha 285–286 Qurashī (d. 872/1468) 279, 316, 392, Kitāb al-Maʿārif 284–285 393–395, 396, 398 Taʾwīl mukhtalif al-ḥadīth 286 ijāza (licence) 278 Taʾwīl mushkil al-Qurʾān 291–292, ijmāʿ (consensus) 278, 497–498, 501, 299 n.78, 301 n.104 506, 508 ʿUyūn al-akhbār 283 ijtihād 278, 491–494, 498, 500–501, Ibn Raḥwayh, Isḥāq b. Ibrāhīm (d. ca. 504, 507–509, 512–514 237/851) 284, 286 Ikhshidids (323–358/935–969), and Ibn Rāʾiq (amir) 237 Qarāmiṭa 243–244, 245 Ibn Rushd, Abu’l-Walīd al-Ḥafīd (d. ikhtilāf (difference) 500, 502 595/1198; Averroes) 195 Ikhwān al-Ṣafāʾ 183 n.5, 189–201 Bidāyat al-mujtahid wa-nihāyat al- and creation 213–215 muqtaṣid 290–291 and al-Fārābī 105, 108, 191, 192, Faṣl al-maqāl 222 198–201 and Plato’s Republic 200–201 and imamate 199–201 and poetics 345 and Intellect 213–223 Ibn Shāhawayh, Abū Bakr and al-Kindī 190–191, 192, 195–198, Muḥammad 242, 257 n.70 201 Ibn Shahrāshūb (d. 588/1192) 275 and language of the Prophet 221 Ibn al-Sikkīt, Abū Yūsuf Yaʿqūb b. and Liber Introductorius in artem Isḥāq (d. ca. 244/858), Iṣlāḥ al- logicae demonstrationis 195 manṭiq 283 and political theology 191, 192–201 Ibn Sīnā, Abū ʿAlī al-Ḥusayn and predetermination 193–194 (philosopher; d. 428/1037) 67, 191 and Qurʾan as uncreated 193 and Aristotle 105–108, 349 and reason 339 n.86 and al-Ghazālī 403 iktisāb (reasoning) 105, 193–194 as heretic 370–371 Ilḥāmiyya 41, 483, 484 Kitāb al-Shifāʾ 352 ʿilm see knowledge and poetry 345–346, 347–348, 361 ʿImād al-Dīn al-Iṣbahānī 373 and Shahrastānī 404 Imam-Mahdī, and Qarāmiṭa 227, 232, Ibn Surayj, Abu’l-Abbās Aḥmad (d. 234–236, 241, 249 305/917–918) 278 Imamate Ibn Taymiyya, Abu’l-ʿAbbās Aḥmad b. and ḥujjat 406, 412–413 ʿAbd al-Ḥalīm (d. 728/1328) 92 and Ibn Qutayba 284 Ibn al-Walīd, ʿAlī b. Muḥammad 384 and ijtihād 492–493 n.36 and Ikhwān al-Ṣafāʾ 199–201 Ibrāhīm b. Muḥammad, Akhbār al- and inspired instruction 105, 106– Muqannaʿ 172–173, 182 107 Ibrāhīm b. Saʿd al-Anṣarī 95 and Mubayyiḍa 177, 179–182 584 Fortresses of the Intellect and naṣṣ (designation) 77, 398 198–199, 330–331 and perfection of human soul 329 Universal 217, 323, 412 and prophethood 436 Sābiq as 105, 323–324, 326 and qāʾim 104, 130–131, 134–136, see also reason 317 Iran and Qarāmiṭa 227, 232, 234–236, and Arabisation 61 241, 249, 317–318 Constitutional Revolution (1905– succession to 77, 130–131, 317 1911) 3 see also waṣī and Daftary family 2 Imāmī Shiʿis, see Twelver Shiʿis Islamic Revolution 10, 94, 474 imams Mongol invasion xi, 434 divinity, proclaimed by Khaṭṭābiyya Muslim conquest 83 16 and Qarmaṭī attacks 236 hidden 77, 130–132, 318, 323, 397, 399 urban society 476–477 n.2, 477, 500–501 see also Persian language imitation (taqlīd) 278, 361, 491–493, ʿIraq 518 n.58 Buyid control 139–141, 276 immortality, and Khiḍr 406, 411, 414, Qarmaṭī raids 229, 232–236, 241 419–423 see also Baghdad incarnation, and Mubayyiḍa 168–171, ʿĪsā b. Mūsā, Abu’l-Qāsim 103–104 173, 179 Isaac Israeli (Abū Yaʿqūb Isḥaq b. Institute of Ismaili Studies, The xi–xii, Sulaymān al-Isrāʾīlī) 196–197 17–20 Iṣfahān Daftary as Co-Director xii–xiii, Afghan capture (1722) 475 19–20, 26–27 Shāh Mosque 476 Department of Academic Research urban society 476–477 and Publications 18–19, 21, 26–27 al-Iṣfahānī, Abu’l-Faraj 285 Ismaili Heritage Series 20, 22 Iṣfahānī, Nūr ʿAlī Shāh (d. 1212/1797– Ismaili Texts and Translations Series 1798) 348, 362 n.3 20–21, 315 Isfarāʾinī, Abū Isḥāq Ibrāhīm (d. Library 8, 17, 26, 279, 315, 388, 432 471/1027) 167, 181 and promotion of scholarship 20–24 Isfarāʾinī, Nūr al-Dīn ʿAbd al-Raḥmān publications 11, 18, 20, 23–24 b. Muḥammad (d. 717/1317) 87–88 Rasāʾil Ikhwan al-Ṣafāʾ (‘Epistles of Isḥāq b. ʿImrān (d. 295/908) 196 the Brethren of Purity’) series 23 ʿIshrāqī (Illuminationist) school 348 Intellect Islam and al-Fārābī 331 20th-century resurgence 474 First Intellect 105–106 see also Ismailis; Shiʿi Islam; Sufism; God as 105–108 Sunni Islam; Twelver Shiʿis in Neoplatonic thought 198–199, Islamic Research Association 323, 330–331, 348, 354 (Bombay) 8 the Prophet Muḥammad as 361 Ismāʿīl I (Safavid shah) 465–467 in Rasāʾil Ikhwān al-Ṣafāʾ 213–223 Ismāʿīl b. Jaʿfar al-Ṣādiq (Ismaili ten Intelligences, in Ismaili thought imam) 317 Index 585

Ismaili Centre (London) 16–17 Ivanow, Wladimir Alekseevich (1886– Ismailia Association (Pakistan) 8 1970) xi, 6–8, 9, 11, 13, 15–16, 22, Ismailis 27, 277, 311, 370, 431 and ‘black legend’ 19 ʿIzz al-Dīn, Muḥammad (d. cosmology 1236/1821) 280 cherubim 321–323, 326, 329, 331 ḥudūd 322–326, 329, 331 Jābir b. Ḥayyān 385–386 n.64 daʿwa 387–398 Jābir al-Juʿfī 93 doctrines 16, 18, 104–109, 179–182, jadal (recriminatory debate) 191 491 Jaʿfar b. ʿAlī b. Ḥamdūn (372/983) 268 early 16 Jaʿfar b. Falāḥ (Fatimid amir) 244–245 history 12–16, 18 Manṣūr al-Yaman (Ismaili author; d. in Khurāsān 13–14, 181, 403 after 346/957) 265, 334 n.19, 335 and Twelvers (Imāmīs) 275–276, n.28 491 Kitāb al-Fatarāt 318, 330, 334 n.19, in Iran xi 335 n.28 and Khaṭṭābīs 16, 96 Kitāb al-Kashf 310 and jurisprudence 278 Jaʿfar al-Ṣādiq (Shiʿi imam; d. 765) missionary activities 103, 167, 174, 16, 61, 133, 277 and Islamic 228–229, 275–276 ecumenism 92–95 and Neoplatonism 105, 108, 190, and Shiʿis 80–81, 82–83, 87–91, 200, 309–332, 348, 354, 360 92–95, 96 Persian School 310, 330, 339 n.83 Sunni claims to 77–96 Persian texts 8, 14 Jaʿfarī school 92–94 poetry 342–362 al-Jāḥiẓ, Abū ʿUthmān ʿAmr b. Baḥr and Rasāʿil Ikhwān al-Ṣafāʾ 190–192 (d. 255/868–869) 63, 64, 66, 292, 297 scholarship on xi–xiii, 5–9, 12–16, n.48 28–29 Jalāl al-Dīn Rūmī see Rūmī and Shahrastānī 404–405, 408–409, Jalāl al-Dīn Ḥasan (Nizārī Ismaili 412–419 Imam, d. 618/1221) 439 and Sufism 369–380 al-Jalālī, Muḥammad Ḥusayn al- and Sunni Islam 19, 437 Ḥusaynī 277 theology 104–109 Jāmī, Nūr al-Dīn ʿAbd al-Raḥmān (d. and Zaydīs 19, 81 898/1492) 90–91, 372 see also Ṭayyibī Ismailis; Fatimids, al-Jannābī, Abū ʿAlī al-Ḥasan (d. Nizārī Ismailis; Ṭayyibī Ismailis 366/977) 238 istidlāl 278 al-Jannābī, Abū Manṣūr Aḥmad (d. istiḥsān (reasoning by necessity) 278 359/970) 238 Ithnāʿasharī Shiʿis, see Twelver al-Jannābī, Abū Saʿīd 228–230, 232, (Imāmī) Shiʿis 236, 246, 249 Iʿtibār al-Salṭana, Ismāʿīl Khān, Mīrzā al-Jannābī, Abū Ṭahir Sulaymān (d. (maternal great-grandfather of 332/944) 231–238, 240–241, 246 Daftary; 1854–1928) 3 al-Jannābī, Abu’l-Qāsim Saʿīd (d. Iʿtiṣāmī, Parwīn 348 361/972) 230–231, 236, 238 586 Fortresses of the Intellect al-Jannābī, Sābūr (d. 358/969) 238 Karim, Karim H. 26 Jawdhar, al-Ustādh 261–270 Karrāmiyya 286 al-Jawdharī, Abū ʿAlī Manṣūr al-ʿAzīzī Kāshān, ʿImadī Mosque 476 261 Kāshānī, Afḍal al-Dīn (d. after Jawhar al-Ṣiqillī (Fatimid commander) 654/1256) 347 244, 246, 247, 265, 269 Kāshānī, Jamāl al-Dīn Abu’l-Qāsim al-Jindī, ʿAbd al-Ḥamīd 299 n.78 437 Jordan, Samuel L. 4 al-Kāshānī, Muḥsin Fayḍ (d. al-Jubbāʾī, Abū ʿAlī (d. 303/915) 65 1091/1680), Naqḍ al-uṣūl al-fiqhiyya Jumhūriyya 482, 484 492 Junayd, Abu’l-Qāsim al-Baghdādī (d. Kāshgharī, Maḥmūd b. Ḥusayn 445, 297/910) 371 446–447, 449 Jung, Carl 419–421 kātib (pl. kuttāb; scribe) 281–283 jurisprudence Kay Kāʾūs b. Iskandar b. Qābūs b. Shiʿi Wushmgīr 364 n.17 uṣūl al-fiqh 491–492 Kennedy, Hugh 232, 248–249 see also Ibāḍīs; Jaʿfarī school; al-Khachab, Yahya 356, 381 n.11 Twelver (Imāmī) Shiʿis; Zaydīs Khākī Khurāsānī 14, 439 Sunni 278 Khalaf b. Muḥammad al-Qaṭwānī 87 see also Ḥanafī school; Ḥanbalī Khalīfa Sulṭān (Safavid vizier, d. school; Mālikī school; Shāfiʿi 1064/1654–1655) 478–479, 480 school al-Khalīl b. Aḥmad, Kitāb al-ʿAyn 292 Jūriyya 483 Khamenei, Ayatollah Ali 94 Juwaynī, ʿAlāʾ al-Dīn ʿAṭā-Malik 13, Kharaqānī, Abu’l-Ḥasan-i (d. 437 425/1033–1034) 371, 375 al-Juwaynī, Imām al-Ḥaramayn (d. Khārijīs (Khawārij), see Abū Yazīd 478/1085) 403 in Baḥrayn 228 al-Khaṣībī (vizier 313–314/925–927) al-Kaʿbī see al-Balkhī, Abu’l-Qāsim 233 Kāfūr, Abu’l-Misk (d. 968) 242 Khaṭṭābīs, and early Ismailis 16, 96 Kahana-Smilansky, Hagar 402 n.35 Khayrkhwāh-i Harātī, Muḥammad kalām (theology) 105–106, 169, 191, Riḍā (d. after 961/1553) 67, 412– 403, 406 413, 416 al-Kalbī, ʿAlī b. Abi’l-Ḥusayn 265 Khiḍr 375 Kalbids, and Fatimids 265–266, 269 immortality 406, 411, 414, 419–424 Kalīla wa Dimna 454, 457 and Moses 405–413, 418 Kamāl, Muḥammad 295 n.37 in Sufi thought 413–417, 423 Kāmiliyya 482 Khoja Ismailis see Nizārī Ismailis Kamrāʾī, ʿAlīnaqī (cleric) 480, 482, 485 Khomeini, Ayatollah Ruḥollāh al-Karakī, Ḥabīb Allāh (cleric) 480, Mūsawī (d. 1989) 474, 496 n.3, 515 482, 485 n.12 Karbalāʾ (61/680) 285 al-Khuʾī, Abu’l-Qāsim 92, 515 n.12 Karim Aga Khan, Prince (Nizārī Khumārtāsh (Turkish name) 446 Ismaili Imam), see Aga Khan IV Khurāsān Index 587

ʿAbbasid movement 477 Lankamerer, Friedrich (1922–2002) 9 Ismaili community 13–14, 181, 403 law, and hidden meaning 318–319 and Mongol invasion 434 Lawkarī, Abu’l-ʿAbbās Faḍl b. and Persian poetry 349–350, 355 Muḥammad (d. ca. 517/1123) 348, Khurramīs 171, 173, 175–176, 178– 361–362 182, see also Mubayyiḍa Asrār al-ḥikma 349–355, 357 al-Khwānsārī, Muḥammad Bāqir b. Lazard, Gilbert 62, 364 n.18 Zayd al-ʿĀbidīn 516 n.22 Le Tourneau, Roger 469 n.8 al-Kindī, Abū Yūsuf Yaʿqūb b. Isḥāq Lecomte, Gérard 284, 292, 301 n.104 (185–252/801–866) legatee, see waṣī and origination 338 n.60 Lerner, Abba 5 and Rasāʾil Ikhwān al-Ṣafāʾ 190–191, Lewis, Bernard 16 192, 195–197, 201 Lewisohn, Leonard 403–424 al-Kirmānī, Abu’l-Ḥakam ʿUmar b. Liber Introductorius in artem logicae ʿAbd al-Raḥmān (d. 462/1070) 189 demonstrationis 195 al-Kirmānī, Ḥamīd al-Dīn (Ismaili literature, in Persian 67, 343–362 author; d. ca. 411/1021) 16, 217, 220, logic 222, 319, 320 and philosophy 351–353, 357 and emanationism 217, 323 and poetry 346 Kitāb Rāḥat al-ʿaql 198, 310, 325, Lokhandwalla, Shamoon (Shamʿūn) T. 330–332, 338 n.60 295 n.37 Kitāb al-Rusūm wa’l-izdiwāj wa’l- Ludden, David 475 tartīb (ʿAbdān) 103–109, 111–137, Lyons, Ursula and Malcolm 463 139–165 Kitāb al-Mukhtaṣar min Kitāb al- al-Maʿarrī, Abu’l-ʿAlāʾ (d. 449/1057) Waqf 453–454 249, 259 n.103 knowledge McFadden, Daniel 5 esoteric 12, 28, 192, 220, 406–413, Madelung, Wilferd 21, 22, 23–26, 167, 415–416, 419–422, 481, 484 190, 208 n.45, 246 and Ismaili Neoplatonism 327–328, and Daftary 14–15, 16, 17 329, 360 and Kitāb al-Rusūm wa’l-izdiwāj and teacher 374–375 wa’l-tartīb 103–109 through dreams 388 and al-Qāḍī al-Nuʿmān 277–278, Kohlberg, Etan 27, 516 n.22 309–310, 318 Kraus, Paul (1904–1944) 6 and Shahrastānī 405 Kūfa, and Qarmaṭīs 233, 235, 237, mafrūgh (actualised) 407, 408–409, 242–243, 245, 248 411 al-Kulaynī, Abū Jaʿfar Muḥammad 28 al-Maghniya, Muḥammad Jawād 92 Kutayfāt (Abū ʿAlī Aḥmad) 276 Maghrib, Fatimids in 261–268, 281, 287, 310 Lamak b. Mālik al-Ḥammādī 401 n.27 al-Mahdī b. Fīrūz b. ʿImrān 178, 179, Landolt, Hermann 21, 27, 369–380 181 Lane-Poole, Stanley 189 al-Mahdī bi’llāh (Fatimid imam- Langlès, L. 9 caliph; r. 297–322/909–934) 261– 588 Fortresses of the Intellect

262, 265, 266–267, 278, 313 al-Manṣūriyya (Fatimid capital) 262, Mahdism 263–264 and Imāmīs 276 al-Maqdisī (wr. 355/966), al-Badʾ wa’l- and Mubayyiḍa 177–179 taʾrīkh 167, 168, 178–179, 180–181 and Qarāmiṭa 228–230, 234–236, al-Maqdisī, Abū Sulaymān 241, 249 Muḥammad b. Maʿshar al-Bustī al-Mahdiyya (Fatimid capital) 263, 195–196 264, 266 al-Maqqarī, Aḥmad b. Muḥammad, Maḥjūb, Muḥammad Jaʿfar 98 n.48 Shihāb al-Dīn, Nafḥ al-tīb 189 Maḥmūd of Ghazna (r. 388–421/998– al-Maqrīzī, Tāqī al-Dīn (d. 845/1442) 1030) 172, 445 276, 281 Maḥmūd II b. Muḥammad b. Marcotte, Roxanne D. 349, 354, 365 Malikshāh (Saljūq sultan; r. 511– n.31 525/1118–1133) 373 Marquet, Yves 190, 199, 309–310, 320, Majd al-Dawla (r. 387–420/997–1029) 330–331, 339 nn.85–86, 340 nn.96, 449 99 Majd al-Dīn al-Yazdī 86 Mashshad, mausoleum of ʿAlī al-Riḍa al-Majdūʿ, Ismāʿīl b. ʿAbd al-Rasūl, 65 Fihrist 309 Massignon, Louis (1883–1962) 414 al-Majlisī, Muḥammad Bāqir (Twelver Masʿūd (Saljūq sultan; r. 421– jurist; d. 1110/1699) 64, 276–277 432/1030–1041) 446, 448 al-Majmaʿ al-ʿIlmī li’l-Taqrīb bayn al- Masʿūd-i Saʿd-i Salmān (d. 525/1130), Madhāhib al-Islāmiyya 94 Dīwān 454, 457 al-Majrīṭī, Maslama b. Aḥmad 189 al-Masʿūdī, Abu’l-Ḥasan ʿAlī 62, 171, Malāyirī, Muḥammad Muḥammadī 62 181, 240 Malcolm, Sir John 9 Maṣyāf (Nizārī castle in Syria) 311, Mālik b. Anas 78, 91, 95, 278 315, 332 n.2 Malik Shāh (Saljūq sultan; r. 465– Mathee, Rudi 488 n.26 485/1072–1092) 446, 459 mathematics, and Lawkarī 353–354 Mālikī school 92, 275, 276–277, 279 matter, and form 325, 348 al-Maʾmūn (ʿAbbasid caliph; r. 198– mawlānā (our master) 346 218/809–833) 284 Maybudī, Abu’l-Faḍl Rashīd al-Dīn (d. Manichaeism 192, 404 520/1126) 66, 67, 405, 415, 418 al-Manṣūr (ʿAbbasid caliph; r. 136– Mayer, Toby 405 158/754–775) 170, 178, 241 al-Maynaqī see Abū Firās al-Maynaqī Manṣūr b. Nūḥ (r. 350–366/961–976) Maysarī, Ḥakīm (wr. 380/970) 347 65 Mazdak 171, 176 al-Manṣūr bi’llāh, Abū Ṭāhir Mecca Ismāʿīl (Fatimid imam-caliph; r. and Black Stone 235–237, 238, 241 334–341/946–953) 241, 262–264, Qarmaṭī invasion 227, 235–236 266–267, 279 Meisami, Julie Scott 21, 376 Manṣūr al-ʿAzīzī al-Jawdharī 269 Melville, Charles 21, 27 Manṣūr al-Yaman (Ismaili dāʿī; d. Meri, Joseph W. 23 302/914) 276, 393 Messengers, as divine incarnations for Index 589

Mubayyiḍa 168–170 and Mahdism 177–179 metaphysics, and Lawkarī 354 and sexual mores 171, 175–177, metempsychosis, see tanāsukh 178–179 Middle Eastern studies and Tārīkh-i Bukhārā 174–175 and subaltern studies 475–476 as trustworthy 175, 177 trends in 473–476 al-Mufakkar village (Salamiyya) 311, Mihr-i Jahān Khānum 3 332 n.2 millenarianism, Safavid 477 al-Mufīd, Muḥammad b. Muḥammad Mīnuwī, Mujtabā and Muḥaqqiq, b. Nuʿmān al-Baghdādī, al-Shaykh Mahdī 372 (d. 413/1022) 506, 510 Mīr Findiriskī, Abu’l-Qāsim b. Mīrzā Muḥammad (the Prophet) Burzurg see Dārābī-yi Shīrāzī as Intellect 361 Mīr Lawḥī, Muḥammad b. language (lisān) 221–222 Muḥammad al-Ḥusaynī al-Musawī as Messenger of God 116 al-Sabzawarī (d. after 1083/1672), and al-Qāḍī al-Nuʿmān 286–291 Ṣalwat al-Shīʿa 482 and Persian language 61 Mīrkhwānd, Muḥammad b. succession to 15, 179–180, 221 Khwāndshāh (historian) 170 Muḥammad b. ʿAlī al-ʿAẓīmī 469 n.16 Mīrshāhī, Ghīyāth al-Dīn 432 Muḥammad b. al-Ḥanafiyya (son of Miskawayh, Abū ʿAlī Aḥmad 62 ʿAlī b. Abī Ṭālib) 179, 180, 182 Modarressi, Hossein 514 n.4 Muḥammad b. Ismāʿīl b. Jaʿfar (Ismaili modernisation theory 473–474 imam) 104, 182, 227, 313, 317–318 Moghul empire 478 Muḥammad b. Karrām 286 Mojtahedi, Mohammad-Ali (d. 1997) Muḥammad b. Mālik al-Ḥammādī al- 4 Yamanī 234, 401 n.26 Mongol conquests xi, 13, 107, 434 Muḥammad b. Saʿd b. Dāʾūd al-Rafna Monnot, Guy 403 (d. 859/1454), al-Risāla al-Kāfiyya Mosaddeq, Mohammad (Muḥammad 314, 332 n.2 Khān Muṣaddiq al-Salṭana, uncle of Muḥammad b. ʿUthmān, Sīra 262, Daftary; 1882–1967) 2 266, 267, 269–270 Moses and Khiḍr story 405–413, Muḥammad b. Yāqūt 236 418–424 Muḥammad al-Bāqir (Shiʿi imam; d. and Sufism 413–419 117/735) 77, 79–80, 90, 92, 95 Motchaloff, Ippolit 4 Muḥammad Bek (Safavid vizier) 479, Mouton, Jean-Michel 463 480 al-Muʾammil b. Masrūr al-Shāshī (d. Muḥammad Ḥusaynī Balkī 61 517/1123) 67 Muḥammad-Shāhī Nizārī 309 Mubayyiḍa (‘White-clothed ones’) Muḥammad al-Taqī al-Jawād 167–168, 482 (Twelver imam) 277 and divine incarnations 168–171, Muḥaqqiq, Mahdī 371 179 Muḥsin al-Ḥakīm, Sayyid (d. 1970) first-hand observations of 173–177 515 n.12 and Imamate 177, 179–182 Muʿizz al-Dawla (Buyid amir; r. 334– laws and customs 171–172 356/945–967) 238, 239–240 590 Fortresses of the Intellect al-Muʿizz li-Dīn Allāh (Fatimid al-Mustanṣir bi’llāh (Fatimid imam- imam-caliph; r. 341–365/953–975) caliph; r. 427–487/1037–1094) 370 261–267, 269, 292 and ʿAlī al-Ṣulayḥī 387, 388, 389– and Fatimid control of Egypt 246, 392, 393–396, 397 261, 267, 269 Mustawfī al-Mamālik (title in Daftary and Ismaili Neoplatonism 309–310, family) 2 321, 330 Muṭahhar 181 and al-Qāḍī al-Nuʿmān 309–310, Muṭarrif b. Muḥammad (vizier of 313, 315–317, 319 Mardāwīj; d. 323/930) 174 and Qarmaṭīs 245–247, 318 al-Muṭīʿ (ʿAbbasid caliph; r.334– succession to 267–268 364/946–974) 245 Mujaddidī Naqshbandī 88 al-Muʿtaḍid (ʿAbbasid caliph; r. 279– mujtahids see Uṣūlīs 289/892–902) 229 al-Mukarram al-Ṣulayḥī 389–392, 394, al-Mutawakkil (ʿAbbasid caliph; r. 395, 401 n.27 232–247/847–861) 283–284, 292 Mukhbir al-Dawla, ʿAlī Qulī Khān (d. Muʿtazilī school 99 n.58, 167 1897) 3 and ʿAbbasids 284 Mukhbir al-Sulṭān, Nāṣir Qulī Khān and predetermination 193–194 Āghā Khānī (maternal grandfather and Rasāʾil Ikhwān al-Ṣafāʾ 189, of Daftary; 1873–1941) 3 192–194 munāwala (transmission) 278 and use of Persian 63–64, 65 Muʾnis al-Khādim (ʿAbbasid Muthbita (ahl al-ithbat) 191, 193 commander-in-chief; d. 321/933) Muẓaffar al-Dīn Shāh Qājār (r. 1896– 234–235, 239 1907) 2, 3 Munzawī, ʿAlīnaqī 372 mysticism al-Muqaddasī, Shams al-Dīn Abū and apophaticism 405–419 ʿAbd Allāh Muḥammad b. Aḥmad and the Oxymoronic Transcendent (geographer) 248 409–412 al-Muqannaʿ, Hishām b. Ḥakīm al- Marwazī (d. 163/779) 167–169, Nādir Shāh 516 n.26 173–174, 177 Nagy, Albino 195–196 and Abū Muslim 170–171, 180 Najm al-Dīn al-Nasafī (d. 537/1142) as imam 180–181 66 as Mahdī 168–169, 170, 179, 181 al-Nakhaʿī, Sinān b. Abī Anas 285 revolt 168, 174–175, 180 names, Turkish 443–450, 464–465 Muqannaʿiyya 182 Nanji, Azim 22, 26 al-Muqtadir (ʿAbbasid caliph; r. 295– Naqshbandīs, and Jaʿfar al-Ṣādiq 317/908–929) 230, 233 88–92 al-Murtaḍā (ʿAlam al-Hudā ʿAlī b. Narshakhī, Abū Bakr Muḥammad, Ḥusayn al-Mūsawī; d. 436/1044) 510 Tārīkh-i Bukhārā 167, 172–173, Muslim b. ʿAqīl b. Abī Ṭālib 285 174–176, 177, 178, 180 Muslimiyya 177, 180–182 al-Nasafī, Abu’l-Ḥasan (d. 331/943) Mustamlī Bukhārī 67 174 mustaʾnaf 407, 408–409, 411 Nasafī, ʿAzīz al-Dīn b. Muḥammad (d. Index 591

1300) 426 n.34 and reason 327, 328, 374 al-Nasafī, Muḥammad b. Aḥmad (d. and Plotinus 323, 326, 330, 331, 332/943) 105, 199, 216, 310, 314, 348 325, 330 and Proclus 326, 330 al-Nashiʾ al-Aṣghar 183 n.3 and al-Muʿizz li-Dīn Allāh 309–310, Nashwān b. Saʿīd al-Ḥimyarī 168, 174 321, 330 Nāṣir al-Dīn Shāh Qājār (r. 1848– and al-Qāḍī al-Nuʿmān 309–310, 1896) 3, 4 319–332 Nāṣir Shamsa 454 and Qarāmiṭa 310 Nāṣir-i Khusraw, Abū Muʿīn (Ismaili al-Risāla al-Mudhhiba 309–310, dāʿī and author; d. ca. 470/1077) 13, 319–332 249, 346, 348, 362 n.2 and ten Intelligences 198–199, 330– Dīwān 355–361, 362, 370–372, 437 331 Jāmiʿ al-ḥikmatayn 222, 224 n.20, Netton, Ian R. 190 349, 354, 362 n.2, 380 n.7, 386 n.65 Newman, Andrew J. 473–485 Khwān al-ikhwān 382 n.18 Nichomachus of Gerasa 191, 192, 208 and Persian language 67, 349 n.55 Rawshanāʾī-nāma 370, 371 Nihāvand (Iran), and wars of apostasy Saʿādat-nāma 370 83, 86 and Sufism 369, 370–373, 375–380 Nīshāpūr, and Abū Tammām 174 Wajh-i dīn 371 Niẓām al-Mulk, Abū ʿAlī Ḥasan b. ʿAlī The Wasted Pilgrimage 371 (Saljuq vizier; d. 485/1092) 181–182 Nasr, Seyyed Hossein 190, 427 n.42 Niẓāmī Ganjawī, Jamāl al-Dīn, Haft Naṣr Allāh Munshī (wr. 541– paykar 346–347, 356 552/1146–1157) 454 Nizārī Ismailis 7, 276 Naṣr II (Samanid ruler) 174 Alamūt period 12, 15, 435–437 naṣṣ (designation of successor) 77, 398 Anjudān period 15, 412 Naw Ḥiṣār 13 and assassin legends 19–20 al-Nawbakhtī, Abū Muḥammad al- Muʾmin-Shāhī 309 Ḥasan 16 literature 7, 11, 14 naẓar 278 modern period 15 naẓm see verse and al-Qāḍī al-Nuʿmān 309 al-Naẓẓām, Abū Isḥāq Ibrāhīm (d. post-Alamūt period 15 221/836) 192–193 Qāsim-Shāhī 2, 15 Neoplatonism and Shahrastānī 412–413, 420 and cosmology 105, 319–326 and Sufism 369, 373–375 and emanationism 192, 213–215, Taʿlīmīs 105, 373 217, 221, 310, 323–326 Nizārī Quhistānī, Ḥakīm Saʿd al-Dīn and Intellect 198–199, 323, 330–331, (d. 720/1320) 348, 437, 439 348, 354 al-Nuʿmān, al-Qāḍī Abū Ḥanīfa al- and Ismaili poetry 343–362 Nuʿmān b. Muḥammad al-Tamīmī and Ismaili thought 105, 108, 190, (d. 363/974) 16, 28, 109 n.7, 275–293 197, 200, 309–332, 348, 354, 360 and ahl al-bayt 278 and knowledge 327–328, 329, 360 and ʿAlī b. Abī Ṭālib 289, 290 592 Fortresses of the Intellect

Dāmigh al-mūjaz fi’l-radd ʿalā al- Öge (Turkish name) 446–447 ʿUtbī 279 orientalism 473–474 Daʿāʾim al-Islām 276–278, 291 origination see ibdāʾ Īḍāḥ 264, 291 Ottoman Turks, and Safavid Iran 478 Ikhtilāf al-fuqahāʾ 278–279 Kitāb Ikhtilāf uṣūl al-madhābib 278, pairedness (izdiwāj) 104, 107, 111–137 491, 492 Palestine, and Qarmaṭī raids 243, 244, Kitāb al-Iqtiṣār 277 245 Kitāb al-Maʿād 316, 317 Paradise, and Persian language 61 Kitāb al-Majālis wa’l-musāyarāt Pārsā, Khwāja Shams al-Dīn 292, 317, 334 n.12 Muḥammad (d. 822/1418) 89–90 Kitāb Manāqib banī Hāshim wa- Persia see Iran mathālib banī Umayya 275, 276 Persian language 59–67, 431–439 as Mālikī 275, 276–277 and Arabic 60–63, 349, 354 and al-Muʿizz li-Dīn Allāh 269, 292, and Islam 62–63 309–310, 313, 315–317, 319 and literature 67, 405–408 and Neoplatonism 309–310 319–332 and national identity 60–62 and the Prophet Muḥammad 286- philosophical poetry 343–362 291 and Qurʾan 63, 64–66 and Qayrawān 275 texts 7 refutation of Ibn Qutayba 279–281, philosophy (falsafa) 284–293, 304–307 opposition to 403–424 Sharḥ al-akhbār fī faḍāʾil al-aʾimma Peripatetic see Aristotle al-aṭhār 275, 277 and poetry 343–362 and taqiyya 277 and Rasāʾil Ikhwān al-Ṣafāʾ 191 and Twelver (Imāmī) Shiʿis 275– see also Plato 277, 491–492, 493 physics, and Lawkarī 353 see also al-Risāla al-Mudhhiba pilgrimage numerology and Qarmaṭī attacks 232–233, 235– and Rasāʾil Ikhwān al-Ṣafāʾ 192 237, 241–242, 244 see also seven; twelve and Qarmaṭī protection 237–238, Nūr Allāh Shūshtarī, al-Qāḍī (d. 239, 242, 245 1019/1610) 276–277 Pines, S. 199 Nūr al-Dīn Aʿlā Muḥammad (d. Plato 607/1210) 435 and form and matter 348 Nūr al-Dīn Isfarāʾinī see Isfarāʾinī, Nūr and poetry and philosophy 345 al-Dīn Republic 200–201 al-Nūrī, Mīrzā Ḥusayn b. Muḥammad Timaeus 218 Taqī 277 Plotinus, and Ismaili Neoplatonism Nuṣayr (governor of al-Mahdiyya) 267 323, 326, 330, 331, 348 Nūshtegin (Turkish name) 446 poesis, in Aristotle 345 poetry occultation see imams, hidden Persian 343–362, 431–439 Odoric of Pordenone 465 and verse 344 Index 593 politics, and dream narratives 387–398 Qarāmiṭa 16, 182 Polo, Marco xi, 19 and ʿAbbasid caliphs 227–237, 238– polyandry 175–176, 179 239 Poonawala, Ismail K. 22, 190 and Baṣra 229, 232–233, 237, 240– and al-Qāḍī al-Nuʿmān 275–293, 241 316 in Baḥrayn 227–249 Biobibliography of Ismāʿīlī Literature and bedouins 228–229, 232–235, xii, 104 242, 245, 248–249 Pound, Ezra, ABC of Reading 344 and Buyid amirs 238–242, 245 Prebisch, Raul 486 n.5 and external relations 227–249 Preceder, see sābiq and Fatimids 227, 243, 244–249 predetermination (jabr) 481 and Imamate 227, 232, 234–236, and Ikhwān al-Ṣafāʾ 193–194 249, 317–318 and Khiḍr 419–420 and Neoplatonism 310 and mafrūgh 408–409 and Palestine 243, 244 Proclus, and Ismaili Neoplatonism peace for privileges 231, 236–237, 326, 330 239, 241, 248–249 prophethood, and sainthood 414 raids in ʿAyn al-Tamr 232; Baghdad Pseudo-ʿAṭṭār 271 227, 232–234, Egypt 246, 247, Mecca Pseudo-Empedocles, Arabic 325 227, 235–236, Palestine 243, 244, Pythagoreanism 107–109, 348 245 and Rasāʾil Ikhwān al-Ṣafāʾ 191, 192 and Samanids 242 and trade 228, 229, 231, 232–233, al-Qaʿbī see al-Balkhī, Abu’l-Qāsim 236, 240–242, 249 Qābūs b. Wushmgīr, Shams al-Maʿālī and ʿUmān 230, 233, 235, 240 Abu’l-Ḥasan (d. 402/1012) 347 and Yamāma 230 al-qaḍā wa’l-qadar (divine decree), Qarmaṭ, Ḥamdān see Ḥamdān Qarmaṭ and Rasāʾil Ikhwān al-Ṣafāʾ 194 b. al-Ashʿath qadr (free will), and Ikhwān al-Ṣafāʾ Qarmaṭīs see Qarāmiṭa 193–194 qasāma (oath) 289 al-Qāḍī al-Nuʿmān see al-Nuʿmān, al- Qāsim b. Muḥammad b. Abī Bakr 88 Qāḍī Abū Ḥanīfa al-Nuʿmān Qāsim b. al-Qāʾim 267–268 Qadïr (Turkish name) 447 Qāsim-Shāhī Nizārīs 2, 15 al-Qādir bi’llāh (ʿAbbasid caliph 381– Qaṣr-i Ārifān 99 n.52 422/991–1031) 172 Qāyï Oghlan (Turkish name) 447 Qadmūs, library of Āl Sulaymān 311, Qayrawān, and al-Qāḍī al-Nuʿmān 314, 332 n.2 275 qāʾim 104, 130–131, 134–136, 317– Qays b. Manṣūr al-Dādīḥī (d. 319, 320, 323, 329, 437 655/1257), Risālat al-asābīʿ 332 n.2 al-Qāʾim bi-Amr Allāh (Fatimid Qazvīn (as early Safavid capital) 477 imam-caliph; r. 322–334/934–946) Qiṣṣat al-ruʾyā min wafāt al-walad 262–263, 264, 265–267 388, 389–390, 392–396, 398 Qalonymos ben Qalonymos 202 n.2 Qiṣṣat al-ruʾyā al-thāniya 388, 389– Qalpāq (Turkish name) 447 396, 398 594 Fortresses of the Intellect

Qiwām al-Dīn al-Dargazīnī (d. authorship 197–198, 314 527/1133) 373 date 190, 191, 193–196, 201 qiyāma ar.; qiyāmat p. 369, 408, 410, and Divine Decree 194 419, 429, n.73, 435–439 and Intellect 213–223 and poems of Ḥasan-i Maḥmūd-i and Ismailis 190–192 Kātib 434 political theology 101, 192–201 qiyās 278, 296, 492 and predetermination 193–194 Quatremère, Etienne M. (1782–1857) Rashīd al-Dīn Ṭabīb, Faḍl Allāh, Jāmiʿ 8 al-tawārīkh 24, 437, 465, 466 Qubāwī, Abū Naṣr Aḥmad 167, Rásonyi, László 444–449, 464 174–177 rationalism 105, 403–434 Quhistān 107 Rāwandiyya 170 Quhistānī, Abū Isḥāq see Abū Isḥāq raʾy (personal opinion) 278 Quhistānī Rayy, Mubayyiḍa 172 quietism 77 Rayy Qurʾan 65 al-Qummī (d. 913) 16 al-Rāzī, Abū Bakr Muḥammad b. al-Qummī, Muḥammad Taqī 92 Zakarīyā (Rhazes; d. 313/925) 218, al-Qummī, Muḥammad Ṭāhir (d. 385 n.55, 386 n.65 1098/1687) 483, 484 al-Rāzī, Abu’l-Futūḥ Ḥusayn b. ʿAlī (d. Qurʾan ca. 525/1131) 66 allegorical interpretation 222, 371, al-Rāzī, Abū Ḥātim (early Ismaili dāʿī 406, 413 and author) 310, 330 and Arabic language 60 al-Rāzī, Fakhr al-Dīn Muḥammad b. commentaries and translations ʿUmar (d. 606/1209) 61, 347, 348, 64–66 383 n.35 Light Verse (ayat al-nūr) 81–82, 223 al-Rāzī, Najm al-Dīn (d. 654/1256), n.5 Mirṣād al-ʿibād 417–418 and Mubayyiḍa 169, 171–172 reason, and Ismaili Neoplatonism 327, and Persian language 63, 64–65 328, 374 Sura/s 53 169 Riḍā Shāh Pahlavī (r. 1925–1941) 2 as uncreated 193 Riḍāʾī, Shafīʿ 431–432 see also tafsīr; taʾwīl Riḍwān (Saljūq prince) 459 al-Qushayrī, Abu’l-Qāsim 403 Risāla Dhāt al-bayān fi’l-radd ʿalā Qusṭā b. Lūqā al-Baʿalbakkī 385 n.56 Ibn Qutayba 279–282, 284–292, Quṭb al-Dīn Muḥammad 446 304–307 Q.W.N.SH. (Turkish name) 447–448 al-Risāla al-jāmiʿa 190, 194, 218 Risāla jāmiʿat al-jāmiʿa 218 al-Rāḍī (ʿAbbasid caliph; r. 322– al-Risāla al-Mudhhiba 329/934–940) 236–237 authorship 310, 311–312, 314, 316, Rāfiḍīs 82–87, 89–91 319 Raʾīs Ḥasan 433, 440 n.1 and cosmology 319–326, 330 rajʿa 178 date 316 Raqqāda (Aghlabid capital) 261 editions 309, 311, 312–313, 315 Rasāʾil Ikhwān al-Ṣafāʾ 23, 189–190 and emanationism 310, 323–326 Index 595

and fall of the soul 326–327 and Sufism 480–483, 484–485 and Kirmānī 330–332 Safavid studies 474–475 and Neoplatonism 309–310, 319– and subalterns 476–477 332 al-Ṣaffār al-Qummī, Abū Jaʿfar and qāʾim 317–319, 320, 323, 329 Muḥammad b. Ḥasan 63–64 and salvation 329–330 Saffarid dynasty 62 structure 313–314, 315, 316 Ṣafī (Safavid shah 1038–1052/1629– theory of knowledge 327–328, 329 1642) 477, 478, 479, 480 and Universal Soul 322, 323–326, Sahl b. Saʿd 78 330 Said, Edward, Orientalism 473–474, Risālat al-Islām 92 475 Risālat al-Taqrīb 94 Saʿīd al-Musayyib 298 n.55 al-Riyāshī, al-ʿAbbās (d. 257/871) 284 sainthood, and prophethood 414 Rizāmiyya 177 Saladin (Ṣalāḥ al-Dīn) 464 Rosenthal, Franz 443 Ṣalība, Jamīl 189 Rūdakī, Abū ʿAbd Allāh Jaʿfar (d. Sālim b. Abī Ḥafṣa 79 329/940) 67, 191 Sālim b. Abī Rāshid (governor of Rūmī, Mawlānā Jalāl al-Dīn 13, 346, Sicily; r. 313–325/925–936) 265–266 356–357 Saljūq b. Duqāq 449 Mathnawī 413, 415 Sallāmī 170 and Moses and Khiḍr 415–417, 418, Salmān Fārisī (the Persian) 65, 88 424 Ṣalwat al-Shīʿa 482 Rūzbihān Baqlī 424 samāʿ (hearing) 278 Samāhījī, ʿAbd Allāh (d. 1135/1722), Sābiq (Preceder), 108 Munyat al-Mumārisīn 495, 497, 498, as Universal Intellect 105, 323–324, 500, 503, 505, 509–510, 513 326 al-Samʿanī, Aḥmad (d. 534/1140), al-Sabzawārī, Muḥammad Bāqir b. Rawḥ al-arwāh 405 Muḥammad Muʾmin (d. 1090/1679) Samanid dynasty (204–395/819–1005) 517 n.34 62, 242 Saʿd b. ʿAbd Allāh al-Ashʿarī 63 Ṣamṣām al-Dawla, Abū Kālījār (Buyid; Saʿdī (Abū Muḥammad Muṣliḥ al-Dīn r. 372–376/983–987) 243 b. ʿAbd Allāh Shīrāzī) 356 Sanāʾī, Abu’l-Majd Majdūd of Ghazna al-Ṣadr, Muḥammad Ṣādiq 92 (poet; d. 536/1141) 67, 346, 348, 356, al-Ṣadūq, Muḥammad b. ʿAlī b. 440 n.6, 454, 457 Bābawayh al-Qummī 63, 71, 277, Ṣanhāja Berbers 268 504, 507, 514 Sanjar (Saljūq sultan; d. 1157) 403 Safavid dynasty Ṣaqr, al-Sayyid Aḥmad 299 n.78 decline and fall 475 al-Sarakhsī, Aḥmad b. Muḥammad al- and Ottoman empire 478 Ṭayyib (d. 286/899) 195–196 and propagation of Shiʿi Islam 87 al-Sarakhsī, Muḥammad b. Aḥmad (d. socio-economic and political crises 483/1090) 63 477–479, 485 al-Sarakhsī al-Ḥakīm, Abū Bakr and spiritual struggle 479–480 Muḥammad b. ʿAlī al-Khusrawī 347 596 Fortresses of the Intellect

Sardār Abu’l-Ḥasan Khān (ancestor of Kitāb Nihāyat al-aqdām fī ʿilm al- Daftary; d. 1880) 2–3, 9 kalām 404 Sarū Taqī (grand vizier) 477, 478, 480 Mafāṭīḥ al-asrār wa maṣābīḥ al- Satï (Turkish name) 448 abrār 404, 410–411 de Saussure, Ferdinand 59 Majlis-i maktūb 405–424 Sāwtegin (Turkish name) 448 and the Oxymoronic Transcendent Sayf al-Dawla (Hamdanid amir; r. 407, 409–412, 422 333–356/944–967) 244 and Sunni traditionalism 403–404 Sayyid al-Sanad see al-ʿĀmililankā, and time and eternity 406–407, Muḥammad b. ʿAlī al-Mūsawī 408–410, 420–421 Schimmel, Annemarie (1922–2003) Shahrazūrī, Shams al-Dīn Muḥammad 376 b. Maḥmūd 189–190 Scitovsky, Tibor 5 Shaltūt, Shaykh al-Azhar Maḥmūd (d. script, taʿlīq 454 1963) 92 Sebüktegin (r. 366–387/977–997) 445 Shaked, Saul 62 Sen, Amartya 5 Shakir, Mohammed 402 n.35 seven (number), significance 128–136, Shamrākhiyya 483 191, 317 Sharīf Jurjānī, ʿAlī b. Muḥammad al- Shabistarī, Maḥmūd b. ʿAbd al-Karīm, Sayyid (d. 816/1413) 362 n.3 Saʿādat-nāma 370–371 al-Shaybānī, Muḥammad b. al-Ḥasan Shafi, Mohammad 453–454, 457 n.1 (d. 189/805) 63 Shafīʿī Kadkanī, M. R. 436–437 Shaybak Khān 465–467 al-Shāfiʿī, Muḥammad b. Idrīs 64, 91, Shayegan, Daryush 17 95, 278 Shelley, Percy Bysshe, Hellas 419, Shāfiʿī school 278 421–423 and use of Persian 64 Shiblī Nuʿmānī, Muḥammad 356 Shāh Khalīl Allāh (Nizārī Ismaili Shihāb al-Dīn 433–434 Imam, d. 1817) 2, 9 Shiʿi Islam Shah-Kazemi, Reza 26 Ithnāʿasharī see Twelver (Imāmī) al-Shahīd al-Awwal see Ibn Makkī, Shiʿis Muḥammad Jaʿfarī school 92–4 Shahīd al-Balkhī (d. 315/927) 191 and Jaʿfar al-Ṣādiq 80–81, 82–83, Shahīdī, Sayyid Jaʿfar 357, 367 n.54 87–91, 92–95, 96 al-Shahrastānī, Abu’l-Fatḥ and Mubayyiḍa 172 Muḥammad b. ʿAbd al-Karīm (d. and Rasāʾil Ikhwān al-Ṣafāʾ 189 548/1153) 167, 177, 182 under Safavid dynasty 87 character typology of Moses and as school 93 Khiḍr 405–413, 418 see also Akhbārī Shiʿis; Ismailis; and Ismailis 404–405, 408–409, Imāmī (Ithnāʿasharī; Twelver) Shiʿis 412–419 Shiʿi studies 474 Kitāb al-Milal 108, 383 n.35, 403– Shiloah, Amon 211–212 n.96 404 shiʿr (poetry) see poetry Kitāb al-Muṣāraʿa 106–108, 404– Shuʿūbiyya movement 62, 66 405 Sibṭ b. al-Jawzī 462 Index 597

Sicily, Fatimid control of 264–266 Sübashï (Turkish name) 448–449 al-Sijistānī, Abū Ḥātim (d. ca. Succession, see imamate 250/864) 284 Sufism al-Sijistānī, Abū Yaʿqūb Isḥāq b. and Jaʿfar al-Ṣādiq 78, 87–89 Aḥmad (d. after 361/971) 199, and Moses and Khiḍr 413–419, 216–217, 221, 223, 310, 325, 330, 423–424 338 n.60, 385 n.52 and Nāṣir-i Khusraw 369–380 Kitāb al-Yanābīʿ 338 n.60 and poetry 348 Tuḥdfat al-mustajībīn 332 n.2 and Rasāʾil Ikhwān al-Ṣafāʾ 190 silk trade 478–479 and Safavid millenarianism 477 Silvestre de Sacy, Antoine I. (1758– and Safavid polemic 480–483, 484– 1838) 8, 19, 22 485 Singer, Hans 486 n.5 and Shahrastānī 413, 418–419 Sīra 262, 266, 267, 269–270 and Sufi master 413–414 Sīrāf (port), and Qarmaṭī trade 231 see also Naqshbandīs Sīrat al-Malik al-Mukarram 396, 400 Sufyān b. ʿUyayna 95 n.17, 401 n.29 Sufyān al-Thawrī (d. 161/776) 78 Sirhindī, Aḥmad (Imām-i Rabbānī; d. Sultan Muhammad Shah (Nizārī 1034/1624) 88–89 Ismaili Imam), see Aga Khan III De Smet, Daniel 309–332 al-Suhrawardī, Shihāb al-Dīn ʿUmar S.N.K.W.Y. (Turkish name) 448 61 soul, human Suhrawardī, Shihāb al-Dīn Yaḥyā, ascent 329–330, 354 ‘Shaykh al-Ishrāq’ (d. 587/1191) 62 and reason 327, 328, 357–358 348, 370–371 fall of the soul in al-Risāla al- al-Sulamī, Abū ʿAbd al-Raḥmān (d. Mudhhiba 326–327 412/1021) 81, 413, 418 perfection of human soul and al-Ṣulayḥī (d. 459/1067), ʿAlī b. Imamate 329 Muḥammad, and dream narratives see also Universal Soul 387–398 Speaker-Prophet/s (sing. nāṭiq) 104, Sulayhid dynasty 387–398 124, 128–130, 132–133, 135–136, Sulaymān b. Amīr al-Zawahī 393 412 Sümer, Faruk 443, 446, 470 n.30 spirituality, and Persian language Sunni Islam 59–67 and ʿAbbasids 284, 292 Sprenger, Aloys 189–190 and Arabic language 60 Spuler, Bertold 62 and Ismailis 19, 437 Steigerwald, Diane 412, 413, 427 n.43, and Rightly-Guided Caliphs 79–82 428 nn.53, 66, 429 n.73 and al-Shahrastānī 403–404 Stern, Samuel Miklos (1920–1969) 6, and Turks 459–460 16, 105, 190, 196–198, 309–310 al-Suyūṭī, Jalāl al-Dīn ʿAbd al-Raḥmān al-Sūrābādī, Abū Bakr ʿAtīq b. b. Abī Bakr (d. 911/1505) 61 Muḥammad (d. 494/1100) 65 Syria subaltern studies 475–476 and Fatimids 245–248 and Safavid Iran 476–485 and Hamdanids 243 598 Fortresses of the Intellect

and Qarāmiṭa 244–246, 247–248 198 and Muḥammad-Shāhī Nizārīs 309 taʾwīl (esoteric interpretation) 111, Syriac, as sacred language 69 n.11 215, 286, 371, 423 and Shahrastānī 406–407, 409, 419 al-Ṭabarī, Abū Jaʿfar Muḥammad b. al-Ṭayyib b. al-Āmir 397, 399 n.3 Jarīr (d. 310/923) 28, 65, 185 n.28 Ṭayyibī (Bohra) Ismailis 7, 27, 104, Ṭabaristān, histories 15 190, 279, 309, 331, 387–397, 402 Ṭabariyya, Qarāmiṭa attacks on n.32 243–244 Tégin (Turkish name) 449 Tabṣirat al-ʿawāmm 177 Tehran tafsīr (exegesis) 403, 409 Dār al-Funūn 3 Tahirid dynasty 62, 284 Dabīristān-i Alborz 3 al-Ṭāʾiʿ (ʿAbbasid caliph; r. 363– Qāʾim-maqām Madrasa 3 393/974–1003) 242 Teresa of Avila, St (d. 1582) 411 al-tālī (the Follower), as Universal al-Thaʿālibī, ʿAbd al-Mālik b. Soul 105, 322, 323, 326 Muḥammad 62, 170 Taʿlīmīs, see Nizārī Ismailis Thābit b. Qurra (d. 289/901) 191 Tamīm b. al-Muʿizz (d. 374/985) 265, theology 267–268 apophatic 405–419, 424 Tāmir, ʿĀrif (1921–1998) 309, 311– Ismaili 104–109 315, 316, 334 n.20, 337 n.51, 339 kalām 105–106, 169, 403, 406 n.84 and Rasāʾil Ikhwān al-Ṣafāʾ 191, tanāsukh (metempsychosis) 169, 316, 192–201 317 Thompson, Edward P. 475 al-Tanūkhī, al-Muḥassin b. ʿAlī 297 Tibawi, A. L. 190 n.48 al-Ṭihrānī, Āghā Buzurg (d. tanzīl (revelation) 408, 410, 413, 418, 1389/1969) 277, 516 n.26 423 time and eternity, in al-Shahrastānī Taqī al-Majlisī (d. 1070/1659) 480, 407–410, 420–421 482–483, 485 T.K.L.Y. (Turkish name) 449 taqiyya (precautionary dissimulation) transcendence of God 107–108 and Jaʿfar al-Ṣādiq 77, 79, 81, 95 Transoxania and Mubayyiḍa 173, 175 and Abū Tammām 174, 178, 182 and al-Qāḍī al-Nuʿmān 277 Mongol conquest 434 and qāʾim 317–318 and al-Muqannaʿ 170, 172–173, 177 taqlīd 278, 361, 491–493, 518 n.58 Tughril Beg, capture of Baghdad 276 Tārīkh-i Bukhārā 167, 172–173, 174– Tughtegin b. ʿAbd Allāh, Abū Manṣūr 176, 177, 178 459–468 al-Tawḥīdī, Abū Ḥayyān ʿAlī b. and death of Gervase of Basoches Muḥammad b. al-ʿAbbās (d. 461–467 414/1023) 189–190, 196–198, 201, Tughtegin (brother of Saladin) 464 297 n.48 Tulunids 243 Kitāb al-Baṣāʾir 198 Tunukābunī, Muḥammad b. Kitāb al-Imtāʿ wa’l-muʾānasa 197– Sulaymān 516 n.22 Index 599

Turks and al-Risāla al-Mudhhiba 322, invasions of Muslim lands 459–467 323–326, 330 Turkish names 443–450, 464–465 as al-Tālī (Follower) 105, 322, 323, al-Ṭūsī, Abū Jaʿfar Muḥammad b. 326 Ḥasan (d. 460/1067) 64, 275, 507, ʿUnṣurī, Abu’l-Qāsim Ḥasan b. 510 Aḥmad, Wāmiq wa ʿAdhrāʾ 453 Ṭūsī, Abū Naṣr Aḥmad b. Manṣūr urban society 476–485 ʿAsadī (d. 465/1073), Garshāsb- Urūmiya 91 nāma 454 Usāma b. Munqidh 460, 469 n.22 al-Ṭūsī, Abū Naṣr Sarrāj (d. 378/988) al-Ustādh Jawdhar see Jawdhar, al- 414 Ustādh al-Ṭūsī, Naṣīr al-Dīn Muḥammad uṣūl al-fiqh 491–492, 494 b. Muḥammad (d. 672/1274) 347, Uṣūlīs, and Akhbārīs 492, 494–514 436–437 al-ʿUtbī, Abū ʿAbd Allāh Muḥammad Rawḍa-yi taslīm (Taṣawwurāt) (d. ca. 254/868) 279 408–409, 433, 434, 437–438 ʿUthmān b. Affān Dhu’l-Nūrayn Safīnat al-aḥkām 104, 107–109 85–86, 89, 191, 285 and al-Shahrastānī 403, 404, 408 Uwāl see Baḥrayn Tutush (Saljūq prince) 459, 464 ʿUyūn al-akhbār 255 n.41 twelve (number), significance 125– ʿUyūn al-ḥadāʾiq 255 n.42 128, 129–130, 134–137 Twelver (Imāmī) Shiʿis 16, 28–29, 63, Vazīr Daftar (title in Daftary family) 2 64, 66, 77, 81, 92–94, 96, 107, 275 Vazīr Daftar, Mīrzā Hidāyat Allāh and jurisprudence 491–495 (great-great-grandfather of Daftary) and al-Qāḍī al-Nuʿmān 275–276, 2 491, 493 Vazīr Daftar, Mīrzā Muḥammad see also Akhbārī Shiʿis; Jaʿfarī school Ḥusayn (great-grandfather of Daftary) 2 ʿUbayd Allāh b. Ziyād 284–285 Vermeulen, Urbain 27 Üker/Öger (Turkish name) 449–450 verse, and poetry 344 ʿUmān, and Qarāmiṭa of Baḥrayn 230, 233, 235, 240 Waḥdatiyya 482 ʿUmar b. Ḥanẓala 508, 509 Walker, Paul E. 21, 22, 27, 103–109, ʿUmar b. al-Khaṭṭāb (caliph) 191, 287 167, 314 and Jaʿfar al-Ṣādiq 60–61, 78–81, Wallerstein, Immanuel 473 83–86, 89, 93 Walter the Chancellor, Bella ʿUmar Khayyām 67, 348 Antiochena 463, 468 n.1 Umayyad dynasty, and status of Walzer, Richard 199 Arabic 59–60 Wandering Jew figure 419, 421–423 underdevelopment theory 473–474 waṣī (legatee) 80, 222 Universal Soul 105, 215, 217–219, 222, in Abdān 104–105, 121, 124–125, 322, 323–326, 330, 331, 348 129, 133 ascent of human soul 329–330 Waṣiliyya 481 fall 326–327, 331 600 Fortresses of the Intellect

Will, divine, and Ikhwān al-Ṣafāʾ 214, Ẓāhirī school, and use of Persian 64 216 al-Ẓāhir (Fatimid imam-caliph; d. William of Tyre 467 427/1036) 393 Word (kalima) 108 Zakeri, Mohsen 62 world systems theory 473–474 Zakī, Aḥmad 189 al-Zamakhsharī, Jār Allāh Abu’l- al-Yaʿlāwī, Muḥammad 295 n.37 Qāsim Maḥmūd b. ʿUmar (d. Yamāma, and Qarāmiṭa of Baḥrayn 538/1144) 64 230 Zanāta Berbers 268 al-Yamanī, Abū Muḥammad see Abū al-Zanjānī, al-Qāḍī 198 Muḥammad al-Yamanī Zanj slave revolt 228 Yarshater, Ehsan 62 ẓann 498–499 Yazd, Congregational Mosque 476 Zarrāqiyya 482, 483, 484–485 Yazīd b. Muʿāwiya (Abū Khālid) 285 Zayd b. ʿAlī 80–81 Yemen Zayd b. Rifāʿa 201 Sulayhid dynasty 387–398 Zaydīs 93 see also Ṭayyibī Ismailis and Ismailis 19, 81 Yūsuf b. Ḥārūn Bughra Khān (r. 416– in Yemen 393 423/1025–1032) 447 Ziyādat Allāh III (Aghlabid amir; r. Yūsuf b. Zirī see Bulukkīn b. Zirī, 290–296/903–909) 196, 261 Yūsuf (373/984) Zoroaster 107 Zoroastrianism 171–172, 192, 404