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FORWARD ISMAILI historiography was connected with the beginning of orientalism when French scholar A.I. Silvestre de Sacy (1758-1838) wrote his famous "Expose sur la religion des Druzes" (1838). But this was only a compilation of Sunni sources which were in general very hostile. That is why the real Ismaili historiography begun indeed under Sultan Muhammad Shah, the Aga Khan III at the very beginning of xxth century. A Persian scholar, Fidai Khurasani was invited by the Imam in Bombay where he was able to achieve around 1902 his "Hidayat-i Mu'minin". But this work was not really realized from a scientific point of view. The author included some miracles of the Imams even in modern times. With scholars like W. Ivanow (1886-1970) or L.Massignon (1883-1962), Ismaili studies growth but curiously, if the knowledge and the understanding of the Ismaili literature and doctrine increased, historiography was forsaken. However, in 1936, the editor of the review "Ismaili", A.J. Chunara wrote the famous "Noorum Moobin" in Gujrati. It was the very first attempt in historiography from an Indian point of view. The book became very popular and it was reprinted; until now, most of the Khoja families possess it. A few years later, in 1940, A.S. Picklay produced the first synthesis in English. In 1964, a Libanese scholar, M. Ghalib, published the first attempt in the Arabian world. Since that period, F. Daftary published in 1990 his masterly "The Ismailis: Their History and Doctrines". Next year, in 1991, the Syrian scholar, Arif Tamir proposed his "Tarikh al- Ismailiya". The first one embraced all the Ismaili community all over the world; the second is more involved into Arabic Ismailism. TODAY, in 1995, a Pakistani Ismaili from Karachi, Mumtaz Ali Tajddin Sadik Ali published "Ismailis through History." I work in collaboration with him since many years. He allowed me to obtain very important Ismaili documents and arranged talks in National Tariqah Board when I was in Karachi, February, 1995. Mumtaz Ali Tajddin is well known for different works published in reviews or as separate booklets. For instance, there are "Pir Shahabud Din Shah al-Husayni" in A.R. Kanji (ed.), "Great Ismaili Heroes", Karachi, 1973; "Imam Shamsud-din Mohammad", Ilm, London, March-June, 1981, vol. 6, no. 4; "Satpanth Literature", Ilm, London, vol. 7, no. 1 and 2, July-November, 1981; "Sayyida Bibi Imam Begum", Hidayat, Karachi, 1989; "The Genealogy of the Aga Khan", Islamic Book Publishers, Karachi, 1990; "Lawfulness of Imam's Photograph in Prayer-Hall in Islam: Tradition of Ismaili Muslims examined and elucidated", Karachi, 1990. THIS new history is especially focused on the Ismaili Imams. Of course, some books about that topic have ever been written by Ismailis. But Mumtaz Ali Tajddin's one is important because it is the first one which is based on a scientific method. As a matter of fact, the author compares systematically different sources about a specific problem, and by way of rationality, he comes to a conclusion. The work is divided into six parts:- 1) The Arabian period 2) Syrian period 3) North African and Egyptian period. 4) Alamut period 5) Post-Alamut period, and 6) The Aga Khans period. All these parts form a blameless synethesis. Mumtaz Ali Tajddin quotes his sources but above the scientific outlook, the reading is very attractive because it allies successfully a living style and a strong analysis of the interaction of all the different factors which build history. Another important fact is that Mumtaz Ali Tajddin knows how to choose the right quotation. For instance, about the death of Sultan Muhammad Shah, he quotes the famous words of his son Prince Aly Khan; according to him, the last Aga Khan passed away repeating a verse of the Koran. IT is important to note that Mumtaz Ali Tajddin is well acquainted with all the numerous literature about Ismaili studies. On the other hand, he uses often brand new sources. It is especially true in the modern times. Every reader can be sure to learn new informations. For instance, the author founded a document narrating Imam Ali Shah's funeral. According to one Mukhi Kassim Musa (d. 1314/1896), the journey from Bombay to Najaf lasted 25 days. Above all, this document teaches us how respected was the Imam even in the countries like Iraq. At the port of Kazimayn, 500 soldiers paid tribute to him with musket shootings. A crowd of over 15 thousand people turdged with the bier until Kerbala. Last but not least, Mumtaz Ali Tajddin is able to indicate fields of research in Ismaili studies. His last words are an injunction to study Aga Khan IV's activities especially his various projects for the Shia Ismaili Muslim communities of different countries.TWO years ago, in February, 1993, I met Prince Sadruddin Aga Khan in Geneva, Switzerland. He asked me the question:- "What do you think about the future of the Ismaili community?" May be there was some preoccupation in his interrogation. I do not think that I gave a very good answer because in fact it is lost in my memory. On the other hand, I know quite well what I should answer now. The Ismaili community is well organized under the protection of Imam Shah Karim. The institutions developed in such a way as to integrate, after the fall of communism, the Central-Asian communities. Moreover, the spirit of Ismailism is alive and it is evident that it will never die. Because Ismaili tradition always produced - and then always will produce people like Mumtaz Ali Tajddin. Ismaili institutions let the research freely develop. Mumtaz Ali Tajddin is in the continuity of Ismaili scholar who, since oldest times, transmitted from generations to generations the essence of Ismailism: the quest of knowledge. Mumtaz Ali's works is an undeniable proof that Ismaili mind is characterized by an unextinguishable craving for understanding. That is why I am convinced that each Ismaili family will own the book very soon. By way, Mumtaz Ali will realize the Koranic injunctions to understand as well as Sultan Muhammad and Shah Karim's ones. Michel Boivin Professor of Western and Eastern History in Moderntimes (Chambery) Associate Research fellow of Centre of Indian and South Asian Studies (Paris) Fellow of the Asiatic Society (Paris) November, 1996 PREFACE The object of this volume is to afford the history of the Ismaili Muslims and their Imams. This small tract however does not pretend to be a comprehensive treatise, but it is an attempt to view the Ismaili history through the windows of accessible primary, secondary and modern traces. In deference to this atomic age when leisure is scarce and time more fleeting than ever, I have merely tried to recapture in thought and sketched the early historical factors which played a determining and instrumental role down to the present phases of Ismailism. I have endeavoured that this simple narration should provide at a glance, as it were, a general picture of Ismaili history, in the hope that it might induce the readers, particularly the young to dwell thought-fully on this picture and to make its features a subject for further study and contemplation. If but a single reader is thus persuaded and benefited by this labour of love, I should be amply rewarded. The present essay does not claim to be an original study in a field hitherto unexplored, but it simply aims at bringing together in accessible form materials which will be of service to the intending students to reconstruct an order, keeping in view that the out-moded thought conched in old myths can no longer a little sense in this age. Without the generous collaboration of several colleagues in the country and abroad, this volume would not have been possible. I wish to express my deep gratitude to the pioneer efforts of the individuals and institutions. Above all, I owe a debt of love to my elder brother, Mr. Feroz Ali Tajddin, who had laboured to give me secular education. I am indebted to Miss Farida Allana for suggesting me to prepare short notes for the students on Ismaili history, which ultimately prompted me to compile this volume. I owe a great debt of gratitude to my friend, Dr. Michel Boivin, who during his short visit to Karachi in February, 1995, has inspected the draft, and prepared a Forward for the book. I am highly thankful to the world renowned senior Ismaili missionary, Abu Aly A. Aziz of Canada for his timely guidance and valuable remarks on this volume. A special debt of gratitude is owed to Mr. Zulfikar R. Meghani and Miss Nabila Hashwani, who contributed tireless hours in computer works during last four years with zeal and interest. I acknowledge my indebtedness to Mr. Shaukat Sabzali, whose advices and aids were of inestimable value to this project, and with him the kind cooperation of Mr. Salim L. Ladha shall also be remembered. Acknowledgement is also due to Mr. Kassim Ali Kurban Sadiwalla of Bombay for encouraging in this project from time to time. I am highly grateful to Mr. Mehr Ali Ashiq Ali of Karachi for financing and helping from time to time. Lastly, I am thankful to Mr. Aziz Ali Muhammad Jiwani, Mr. Noor Ali Valliani of Hyderabad, Mr. Sultan Ali Aswani and Mr. Farid Fazal Punjwani for their timely help and encouragement. I am not an authority in Ismaili history. This is also not a doctoral dissertation, but an output of an arduous work, labour and interest of one individual. Of its many errors, alike in plan and execution, I am fully conscious, no doubt, my attention will soon be called.
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