Ismaili Texts and Translations – serie

I.B. Tauris in association with the Institute of Ismaili StudiesAmong the considerable oeuvre of Muhammad al-Shahrastani (1086–1153), the prominent Persian theologian and heresiographer, the Majlis-i maktub (‘The Transcribed Sermon’) is his only known work in Persian. First delivered as a sermon in Khwarazm in Central Asia, this treatise invokes the theme of creation and command, providing an esoteric cosmological narrative where faith, revelation, prophecy and the spiritual authority of the Household of the Prophet are interwoven. The Majlis-i maktub further discusses themes such as the evolution of religious law (shari’at) and its culmination in the qiyamat (resurrection), the relation between free will and predestination, the interplay between the exoteric and esoteric aspects of faith, and the role and function of the Shi?i Imams in the cosmological narrative.This treatise is arguably the most dense expression of al-Shahrastani’s thought, and it demonstrably indicates the Ismaili inclination of this Muslim scholar who has usually been regarded as a Shafi’i-Ash’ari. Daryoush Mohammad Poor’s comparative study of this treatise and the corpus of Nizari Ismaili literature from the Alamut period (1090–1256) reveals the massive impact of al-Shahrastani’s thought on every aspect of the doctrines of Nizari Ismailis.

I.B. Tauris in association with the Institute of Ismaili StudiesAmong the considerable oeuvre of Muhammad al-Shahrastani (1086–1153), the prominent Persian theologian and heresiographer, the Majlis-i maktub (‘The Transcribed Sermon’) is his only known work in Persian. First delivered as a sermon in Khwarazm in Central Asia, this treatise invokes the theme of creation and command, providing an esoteric cosmological narrative where faith, revelation, prophecy and the spiritual authority of the Household of the Prophet are interwoven. The Majlis-i maktub further discusses themes such as the evolution of religious law (shari’at) and its culmination in the qiyamat (resurrection), the relation between free will and predestination, the interplay between the exoteric and esoteric aspects of faith, and the role and function of the Shi?i Imams in the cosmological narrative.This treatise is arguably the most dense expression of al-Shahrastani’s thought, and it demonstrably indicates the Ismaili inclination of this Muslim scholar who has usually been regarded as a Shafi’i-Ash’ari. Daryoush Mohammad Poor’s comparative study of this treatise and the corpus of Nizari Ismaili literature from the Alamut period (1090–1256) reveals the massive impact of al-Shahrastani’s thought on every aspect of the doctrines of Nizari Ismailis.

I.B. Tauris in association with the Institute of Ismaili StudiesThe two sermons edited and translated here for the first time are primary material from the years before the establishment of the Fatimid caliphate in 297/909. The authors have been identified as Abu ‘Abd Allah al-Shi'i and Abu’l-‘Abbas Muhammad, two brothers who were central to the success of the Ismaili da'wa in North Africa. Da'wa, a term used to describe how Muslims teach others about the beliefs and practices of their Islamic faith, therefore provide a unique view of the nature and development of Islam throughout history. In this case, the primary texts shed light on the development of Islam among the Berbers of the Maghreb. The first text by Abu ‘Abd Allah al-Shi'i shows how the arguments for belief in the 'imamate' of the family of the Prophet, that is, the Shi'a belief that all imams should be spiritual descendants of the Prophet Muhammad and his household, were developed and presented to bring new adherents to the cause. The Book of the Keys to Grace by his elder brother Abu’l-‘Abbas, too, concerns not only the centrality of the imam in the faith but also sheds light on the hierarchy of the da’wa in this early period and its organisational sophistication. Both texts also reveal the contemporary theology propagated by the Ismaili da’wa, including for instance, the powerful analogy of Moses/Aaron and Muhammad/’Ali, the awareness of a variety of religious traditions and the use of detailed Qur’anic quotations and a wide range of hadith. As such they constitute primary source material of interest not only for Ismaili history but for this early period of Islam in general.

I.B. Tauris in association with the Institute of Ismaili StudiesThe two sermons edited and translated here for the first time are primary material from the years before the establishment of the Fatimid caliphate in 297/909. The authors have been identified as Abu ‘Abd Allah al-Shi'i and Abu’l-‘Abbas Muhammad, two brothers who were central to the success of the Ismaili da'wa in North Africa. Da'wa, a term used to describe how Muslims teach others about the beliefs and practices of their Islamic faith, therefore provide a unique view of the nature and development of Islam throughout history. In this case, the primary texts shed light on the development of Islam among the Berbers of the Maghreb. The first text by Abu ‘Abd Allah al-Shi'i shows how the arguments for belief in the 'imamate' of the family of the Prophet, that is, the Shi'a belief that all imams should be spiritual descendants of the Prophet Muhammad and his household, were developed and presented to bring new adherents to the cause. The Book of the Keys to Grace by his elder brother Abu’l-‘Abbas, too, concerns not only the centrality of the imam in the faith but also sheds light on the hierarchy of the da’wa in this early period and its organisational sophistication. Both texts also reveal the contemporary theology propagated by the Ismaili da’wa, including for instance, the powerful analogy of Moses/Aaron and Muhammad/’Ali, the awareness of a variety of religious traditions and the use of detailed Qur’anic quotations and a wide range of hadith. As such they constitute primary source material of interest not only for Ismaili history but for this early period of Islam in general.

I.B. Tauris in association with the Institute of Ismaili StudiesThe Ismaili missionary and poet, Nasir-i Khusraw (d. after 1070), wrote Khwan al-ikhwan (The Banquet of the Brethren) when he was living in his remote mountain refuge of Yumgan in Badakhshan. A work of philosophical theology, it consists of a sequence of dynamic arguments for divine unicity (tawhid), the authority of the Prophet Muhammad, his legatee, 'Ali b. Abi Talib, and his descendants, the imams from the line of Isma'il b. Ja'far al-Sadiq. This new edition is based on two extant manuscripts of Khwan al-ikhwan making it a more comprehensive resource.Written in Persian, Khwan al-ikhwan includes a precis of ideas found in a work by an earlier missionary, Abu Ya'qub al-Sijistani (d. ca. 971), the Kitab al-Yanabi', which Nasir-i Khusraw recast and then extended in 100 chapters. The current publication consists of a new Persian critical edition of the text, with an introduction that discusses Khwan al-ikhwan in the context of both Nasir-i Khusraw’s other works and al-Sijistani’s Kitab al-Yanabi, in addition to notes throughout. The book is an important example of Ismaili theology and a reflection of the learning of the age including the conception of a geo-centric cosmos, Aristotelian physics, and Neoplatonic philosophy, which greatly influenced the Ismaili missionaries (or da'is) of the Iranian lands. The editorial apparatus in this edition brings Khwan al-ikhwan to an even wider readership advancing the field of Ismaili Studies.

I.B. Tauris in association with the Institute of Ismaili StudiesThe Ismaili da?i (missionary) and poet Na?ir-i Khusraw (d. after 1070) wrote Khwan al-ikhwan (The Banquet of the Brethren) when he was living in his remote mountain refuge of Yumgan in Badakhshan. This work includes a précis of ideas found in the Kitab al-Yanabi? (al-?ikma) (The Wellsprings of Wisdom), written by the earlier da?i Abu Ya?qub al-Sijistani (d. ca. 971). Na?ir-i Khusraw recast these ideas in Persian and then expanded them into 100 chapters (or ‘courses’ of a banquet). The text presents a sequence of dynamic arguments for divine unicity (taw?id), while also asserting the authority of the Prophet Muhammad, his legatee and son-in-law ?Ali b. Abi ?alib, and the subsequent Imams from the line of the Prophet’s descendant Isma?il b. Ja?far al-?adiq.Khwan al-ikhwan stands as a significant work in Ismaili theology and philosophy, exemplifying the central role of ta?wil (esoteric interpretation). It also reflects the learning of the age, including the conception of a geocentric cosmos, Aristotelian physics, and Neoplatonic philosophy, all of which profoundly influenced the Ismaili da?is in Iran.This new Persian critical edition is based on the only two extant manuscripts, making it a comprehensive resource. Rahim Gholami has also prepared an accompanying volume containing an annotated English translation of the Persian text.

I.B. Tauris in association with the Institute of Ismaili StudiesThe Ismaili missionary and poet, Nasir-i Khusraw (d. after 462), wrote Khwan al-ikhwan (The Banquet of the Brethren) when he was living in his remote mountain refuge of Yumgan in Badakhshan. It is a work of philosophical theology and a reflection of the learning of the age consisting of a sequence of dynamic arguments for divine unicity (tawhid), the authority of the Prophet Muhammad, his legatee, 'Ali b. Abi Talib, and his descendants, the imams from the line of Isma'il b. Ja'far al-Sadiq. Originally written in Persian, Khwan al-ikhwan includes a precis of ideas found in a work by an earlier da'i, Abu Ya'qub al-Sijistani (d. ca.361), the Kitab al-Yanabi', which Nasir-i Khusraw recast and then extended in 100 chapters.The current publication is an English translation, which is the first translation of Khwan al-Ikhwan in any language outside the Persian milieu. It includes an extensive introduction that discusses Khwan al-ikhwan in the context of both Nasir-i Khusraw’s other works and al-Sijistani’s Kitab al-Yanabi', as well as the role of ta'wil (allegorical or esoteric interpretation) in the Ismaili understanding of the message of the Revelation. This makes the work of Nasir-i Khusraw further available to a wider audience and opens up for the reader the intellectual world of the 5th century in all its sophistication and variety.

I.B. Tauris in association with the Institute of Ismaili StudiesThe Ismaili missionary and poet, Nasir-i Khusraw (d. after 462), wrote Khwan al-ikhwan (The Banquet of the Brethren) when he was living in his remote mountain refuge of Yumgan in Badakhshan. It is a work of philosophical theology and a reflection of the learning of the age consisting of a sequence of dynamic arguments for divine unicity (tawhid), the authority of the Prophet Muhammad, his legatee, 'Ali b. Abi Talib, and his descendants, the imams from the line of Isma'il b. Ja'far al-Sadiq. Originally written in Persian, Khwan al-ikhwan includes a precis of ideas found in a work by an earlier da'i, Abu Ya'qub al-Sijistani (d. ca.361), the Kitab al-Yanabi', which Nasir-i Khusraw recast and then extended in 100 chapters.The current publication is an English translation, which is the first translation of Khwan al-Ikhwan in any language outside the Persian milieu. It includes an extensive introduction that discusses Khwan al-ikhwan in the context of both Nasir-i Khusraw’s other works and al-Sijistani’s Kitab al-Yanabi', as well as the role of ta'wil (allegorical or esoteric interpretation) in the Ismaili understanding of the message of the Revelation. This makes the work of Nasir-i Khusraw further available to a wider audience and opens up for the reader the intellectual world of the 5th century in all its sophistication and variety.

I.B. Tauris in association with the Institute of Ismaili StudiesThe Risala al-mujaza al-kafiya fi adab al-du'at (A Brief and Concise Treatise on the Code of Conduct for the Da’is) constitutes the only extant work in Ismaili literature that deals with specific practical aspects of the Ismaili da1wa, an appeal and encouragement to the faith.Written by the Fatimid author Ahmad b. Ibrahim al-Naysaburi (5th/11th century), it represents a normative guide for the Ismaili da’is, who functioned as the religious agents and ‘summoners’ responsible for the leadership, instruction and spiritual and social welfare of the Ismaili community. Al-Naysaburi’s enumeration of the da’is’ ideal traits and attributes in the Risala al-mujaza belongs to the wider genre of ‘professional adab’ literature that exclusively addresses groups belonging to certain occupations and instructs them in specific ethical principles and codes of conduct, and which is prevalent in classical Islamic culture. It may also be located in the even older tradition of the Mirror of Princes literature, which dates back to pre-Islamic Persia, and which promoted the ideal practice of rulership. Indeed, many of the characteristics of the da’i listed in the Risala are consistent with the topoi in the Mirror of Princes literature as it relates to the ruler, namely the virtues of piety, chastity, uprightness, mercy, forgiveness, humility and generosity. In this regard, the communal functions of a da’i also mirror the duties traditionally ascribed to a responsible ruler — that he has to maintain the community, protect the weak and fight and punish crime, corruption and social disintegration — but with the one key distinction that they are, in this instance, always elaborated within the context of the Ismaili da’wa. The present work constitutes a critical edition and translation of the Risala al-mujaza al-kafiya fi adab al-du'at. Al- Naysaburi’s treatise is a fascinating testimony to the wide network of a class of individuals charged with proclaiming the da’wat al-?aqq (‘call to truth’) over various frames of time and space. It is thus a valuable resource for students and scholars interested in medieval Islamic literature more generally and the structure and workings of the Fatimid da’wa in particular.

Researchers have shed light on the literary production of the Ismailis since the early 1930s. The cataloguing of these work has been carried out by Ivanow, Fyzee, Goriawala, Poonawala, Gacek, Cortese and de Bloise. Many works attributable to Ismaili scholars, however, are still unavailable either because they remain hidden in private collections or because they have not survived. Ismaili law, in particular, is still a largely unexplored field of study. Al-Qadi Abu Hanifa al-Nu'man is generally considered the founder and greatest exponent of Ismaili jurisprudence, Many of his works have been lost, and information on some others is scattered; yet other works remain in manuscript form, and only a few have been published. The present book is a critical edition and translation of al-Nu'man's Minhaj al-fara'id, based on its three known copies. It deals with the law of inheritance, one of the most complex in Islamic law.In comparing the Minhaj with two published works (the Da'a'im al-Islam and Kitab al-iqtisar) as well as a manuscript (Mukhtasar al-athar) of al-Nu'man, a significant doctrinal evolution clearly emerges, reflecting his early Maliki training and then his work under four Fatimid imams. Ismaili law is also compared with the doctrines of the Imami school as well as the legal system of the four Sunni schools. This book thus allows us to determine the time of the composition of the Minhaj al-fara id, the development and the originality of Ismaili jurisprudence, and its relation to other schools of law.

I.B.Tauris in association with the Institute of Ismaili StudiesThis is the first English translation of the final philosophical work of the great eleventh-century Ismaili thinker, poet, and Fatimid emissary, N?sir-i Khusraw. Appointed from Cairo by command of the Fatimid Imam-caliph al-Mustansir to serve first as a d?'?, and then as the hujjat, for the entire region of Khur?s?n, he maintained his allegiance both to his mission and his Imam-caliph for the rest of his life, even when threatened and driven into exile. Writtenduring his exile in Badakhsh?n in the year 1070, N?sir-i Khusraw here develops a powerful presentation of both Aristotelian philosophy and Ismaili exegesis, or ta'w?l, and strives to show that they are ultimately in harmony. The work is presented as a learned commentary on a long philosophical poem, written in the previous century and sent to N?sir by the am?r of Badakhsh?n, 'Al? b. al-Asad, who copied the poem out in his own hand from memory and asked the poet-philosopher to explicate it. In doing so, N?sir ranges over a huge span of topics from logic and language to the nature of the physical world, from the spheres of the highest heavens to the plants and animals of the earthly realm, and, most importantly, hidden spiritual realities: the esoteric (b?tin) as well as the exoteric (z?hir) realms. He thus discusses the nature of God, the creation of human beings, and the mysteries concealed in the physical world, itself a reflection of a higher, transcendent realm.Between Reason and Revelation: Twin Wisdoms Reconciled is an annotated translation of the Persian text prepared by Henry Corbin and Mohammed Mu'?n based on the single surviving manuscript of the work, now in the Süleymaniye Mosque Library in Istanbul. It is a work of great philosophical and spiritual insight, which is also a pioneering attempt to tackle difficultintellectual problems in the Persian language; it is at once lucid and lyrical, precise and speculative. N?sir’s influence has been immense as both a poet and a thinker, and the Kit?b-i J?mi' al-hikmatayn is his crowning work.

I.B.Tauris in association with the Institute of Ismaili StudiesHamid Haji is a specialist in Fatimid literature. He studied at the Sorbonne and is currently a Research Associate at The Institute of Ismaili Studies. His publications include Founding the Fatimid State: The Rise of an Early Islamic Empire (London, 2006).

The reign of the founder of Cairo, the fourth Fatimid Imam-caliph al-Mu'izz li-Din Allah (341-365/953-975), marks a watershed in the transformation of the Fatimid state from a regional North African dynasty to an expansive Mediterranean empire. It was also under al- Mu'izz that articulations of the supreme authority of the Fatimid Ismaili imamate were written and disseminated across various regions of Fatimid influence. The writings of Idris 'Imad al-Din (d. 872/1468) provide a distinctive presentation of the Fatimid imamate from the perspective of the Ismaili da'wa itself. as the chief d'ai of the Yemeni Tayyib Ismailis, Idris composed his monumental "Uyun al-akhbar wa funun al-athar' as a record of the Ismaili imamate from its inception to his own time. in doing so, Idris drew upon the rich repertoire of Ismaili and non-Ismaili sources that had been part of the corpus of the Fatimid literary tradition, many of which have subsequently been lost due to the vagaries of time and circumstance. As the only surviving medieval Ismaili work documenting the history of the Fatimid dynasty, the "Uy-un al-akhbar' is among its principal primary sources.This book provides the first annotated English translation of the extensive chapter on al-Mu'izz in the "Uy-un', which remains a vital yet relatively unknown Ismaili source. The introduction to this work not only outlines the salient features of al-Mu'izz's reign but also examines Idris' purpose and approach to historical writing. In providing an insider's account of the reign of one of the most influential rulers of the medieval Muslim world, this work will be of particular interest to students of Ismaili history and thought, medieval Mediterranean history and Muslim historiography.

I.B. Tauris in association with the Institute of Ismaili StudiesThe Tathbit al-imama attributed to the Fatimid Caliph-imam al-Manur (334–341/946–953) is animportant early Ismaili treatise on the legitimacy of the imamate of Ali b. Abi Talib and that of the Ismailiimams from among his progeny. As one of the earliest Ismaili works on this crucial and fundamental Shi'isubject it can thus be considered a major treatise on the doctrine of the imamate.The Tathbit al-imama does not deal with the metaphysical significance of the imamate. rather, itconcentrates on its legal and historical aspects, using proofs derived from the Quran, Hadith and logicalarguments. in this regard, it is directed at the Islamic public in all its different religious affiliations.in the way it discusses the necessity of the imamate itself, the right of the imams to the viceregency of the Prophet, and the validity of divine designation in contrast to election by the umma, it is likely that theTathbi al-imama could have also meant to serve as a guide book for the Ismailis in legitimizing the Alidstate ruled by the Fatimid Caliph-imams. This edition has been compiled from two manuscriptsof the Tathbit, both of which are now in the collections of the library of The Institute of Ismaili Studies, withthe Arabic text carefully translated into idiomatic English to retain the character and flavour of theoriginal text as much as possible.

I.B.Tauris in association with the Institute of Ismaili StudiesThe Persian philosopher Ibn Sina (d. 1037), known in Europe as Avicenna, was arguably the greatest master of Aristotelian thought in the Muslim world. The symbolical Poem on the Soul (Qasidat al-nafs), which portrays all earthly human souls as in temporary exile from heaven, is traditionally attributed to Avicenna, and was received with enthusiasm by its commentators. A highly significant commentary on the Qasida was written by ?Ali b. Muhammad b. al-Walid (d. 1215 CE), a major early representative of the Tayyibi Ismaili tradition, which emerged and flourished in medieval Yemen. In his view, the poem encapsulated Tayyibi beliefs, whose doctrines bear striking parallels with late antique Gnosticism. Avicenna s Allegory on the Soul presents the first edition of the Arabic text of Ibn al-Walid s commentary, The Useful Epistle (al-Risala al-mufida), alongside an English translation and extended introduction. It offers invaluable insight into the intricacies of Muslim thought and a deeper understanding of Avicenna s substantial intellectual legacy."

I.B.Tauris in association with the Institute of Ismaili StudiesOf the few surviving Nizari Ismaili texts from the Alamut period, the Haft bab (Seven Chapters), which outlines the basic tenets of Ismaili philosophical theology, has proved to be the most popular. One of its many attractive features is its simple recounting of the most complicated Ismaili theological narratives, including the doctrine of the Resurrection (qiyamat). Produced around the year 1203, this small treatise was probably intended as an introduction to the Diwan-i Qa'imiyyat compiled by Hasan-i Mahmud-i Katib (d. after 1242). For many years, the Haft bab was misattributed to Baba Sayyidna (Hasan-i Sabbah), but the true author has finally been identified as Hasan-i Mahmud-i Katib, whose works continue to shape our understanding of this important period.The current text of the Haft bab, edited and translated into English by S. J. Badakhchani, is based on Badakhchani's analysis of a great number of manuscripts available, including a complete and unaltered version. The concepts found in the text derive largely from the intellectual heritage of the Fatimids.These include the idea of tanzih (the absolute transcendence of God beyond human understanding and knowledge); a cyclical conception of prophetic history, consisting of seven eras (dawr); the Ismaili Imamate as the most important pillar of Ismaili Islam; and the Qiyamat as the completion and perfection of the religious law (shari'at).The Ismaili interpretation of the Qiyamat is radically different from Qur'anic eschatology in its esoteric formation, spiritual aspiration and imaginative scope. The Haft bab explains this key doctrine of Nizari Ismailism, shedding light on a fundamental period in the history of Shi'i Islam.The ebook editions of this book are available open access under a CC BY-NC-ND 4.0 licence on bloomsburycollections.com. Open access was funded by The Institute of Ismaili Studies.

The ebook editions of this book are available open access under a [CC BY-NC-ND 4.0] licence on bloomsburycollections.com. Open access was funded by Islamic Publications Ltd. I.B. Tauris in association with the Institute of Ismaili StudiesMuhammad Hasan al-Husayni, also known as Hasan 'Ali Shah and, more generally, as the Aga Khan (1804-1881), was the 46th Imam of the Nizari Ismailis and the first Ismaili Imam to bear the title of Aga Khan, bestowed on him by the contemporary Qajar monarch of Persia. This book is the first English translation of his memoirs, the 'Ibrat-afza, `A Book of Exhortation, or Example', and includes a new edition of the Persian text and a detailed introduction to the work and its context. The 'Ibrat-afza was composed in the year 1851, following the Ismaili Imam's departure from Persia and his permanent settlement in India. The text recounts the Aga Khan's early life and political career as the governor of the province of Kirman in Persia, and narrates the dramatic events of his conflict with the Qajar establishment followed by his subsequent travels and exploits in Afghanistan and British India. The 'Ibrat-afza provides a rare example of an autobiographical account from an Ismaili Imam and a first-hand perspective on the regional politics of the age. It offers a window into the history of the Ismailis of Persia, India and Central Asia at the dawn of the modern era of their history. Consequently, the book will be of great interest to both researchers and general readers interested in Ismaili history and in the history of the Islamic world in the nineteenth century.

One of the most distinguished scholars of his time, Ahmad b. Ibrahim al-Naysaburi lived during the height of Fatimid rule in Egypt. He came from Nishapur, the centre of the Ismaili da'wa in Khurasan, a thriving centre of learning particularly noted for its use of rationalistic philosophy. Several important works are accredited to him, but it is the "Kitab ithbat al-imama" which is of particular significance for the development of philosophy in medieval Islamic thought. In this work, presented here in a new edition and translation, al-Naysaburi allows us to understand not only the significance of his own thought, but also the beliefs of his age. Rather than basing his assertions exclusively on the authority of the Qur'an and hadith, he applies rational tools to explain his theology, providing a philosophical affirmation of the imamate by presenting a range of arguments, foremost amongst which is the theory of the 'degrees of excellence'. "Degrees of Excellence" offers the first book-length study of this hitherto unknown scholar of the early 5th/11th century.This invaluable source of Fatimid historiography will prove essential reading for students of Islamic history, philosophy and theology. It will also serve as a useful reference for modern Shi'i communities of all persuasions.

Few doctrines in Islam have engendered as much contention and disagreement as those surrounding the imamate, the office of supreme leader of the Muslim community after the death of the Prophet. In the medieval period while the caliphate still existed, rivalry among the claimants to that most lofty position was particularly intense. The early 5th/11th-century Ismaili da'i Hamid al-Din al-Kirmani worked for most of his life in the eastern lands of the Islamic world, principally within the hostile domain of the Abbasid caliphs and the Buyid amirs.At a critical point he was summoned by the da'wa to Egypt where he taught and wrote for several years before returning once again to Iran and Iraq. About 405/1015, just prior to his move from Iraq to Cairo, he composed a treatise he called Lights to Illuminate the Proof of the Imamate (al-Masabih fi ithbat al-imama) in the bold hope of convincing Fakhr al-Mulk, the Shi'i wazir of the Buyids in Baghdad, to abandon the Abbasids and support the Fatimid caliph al-Hakim. For that purpose he produced a long, interconnected series of philosophically sophisticated proofs, all leading logically to the absolute necessity of the imamate.This work is thus unique both in the precision of its doctrine and in the historical circumstance surrounding its composition. The text appears here in a modern critical edition of the Arabic original with a complete translation, introduction and notes.

The Imam-caliph al-Mu1izz li-Din Allah (r. 953-975), founder of the city of Cairo, transformed the emergent Fatimid state from a regional power of limited influence to an impressive Mediterranean empire whose authority extended from the shores of the Atlantic to the Indian Ocean. His vision and dynamism contributed to the high watermark of Fatimid success in establishing a Shi'i empire, which contributed to the cultural and intellectual efflorescence of the Muslim world. Amongst al-Mu1izz's crowning achievements was the conquest of Egypt, a cherished goal of the Fatimids, which they subsequently governed for over two centuries. The writings of the erudite 15th-century Mamluk scholar Taqi al-Din al-Maqrizi, document this Fatimid triumph and provide one of the most comprehensive accounts of al-Mu1izz's reign. Al-Maqrizi's "Itti1az al-hunafa bi-akhbar al-a imma al-Fatimiyyin al-khulafa" is an invaluable text on the Fatimid era, compiled from a range of sources, many of which are no longer extant.In this text, the only complete history of the Fatimids written by a medieval Sunni historian, al-Maqrizi demonstrates a critical discernment regarding the value and limitations of his sources that is unusual amongst Muslim historians of the time. Moreover, he records a number of official documents, letters and sermons in their entirety, often making his writings the only surviving source for this material. The English translation of a section of this rare work, presented here for the first time, together with a comprehensive introduction and annotations, makes a notable contribution to one of the most fascinating periods in Islamic history.

The Fatimid empire was a highly sophisticated and cosmopolitan regime that flourished from the beginning of the 10th to the end of the 12th century. Under the enlightened rule of the Fatimid Caliphs, Cairo was founded as the nucleus of an imperium that extended from Arabia in the east to present-day Morocco in the west. Dynamic rulers like the the fourth caliph al-Mu'izz (who conquered Egypt and founded his new capital there) were remarkable not only for their extensive conquests but also for combining secular with religious legitimacy. As living imams of the Ismaili branch of Shi'ism, they exercised authority over both spiritual and secular domains. The sacred dimension of their mandate was manifested most powerfully twice a year, when the imam-Caliphs personally delivered sermons, or khutbas, to their subjects, to co-incide with the great feasts and festivals of fast-breaking and sacrifice.While few of these sermons have survived, those that have endured vividly evoke both of the atmosphere of the occasion and the words uttered on it.Paul E Walker here provides unique access to these orations by presenting the Arabic original and a complete English translation of all the khutbas now extant. He also offers a history of the festival sermons and explores their key themes and rhetorical strategies.

One of the most prominent Muslim scholars and scientists of the medieval era, the Persian polymath Nasir al-Din Tusi (1201-1274) joined the Shi'a Nizari Ismaili community at a young age, as the armies of Genghis Khan poured across his homeland. In the course of a long and eminent career, first under the patronage of the Ismailis at the fortress of Alamut, and later with the conquering Mongols, he produced over 150 works on diverse subjects from theology and philosophy to mathematics and astronomy. His principal works on Ismaili doctrine, the Rawda-yi taslim (The Paradise of Submission) and the autobiographical Sayr wa suluk (Contemplation and Action), are already available in English translation by S J Badakhchani. In this volume, he offers new critical editions and translations of three shorter Ismaili works by Tusi, namely Aghaz wa anjam (The Beginning and the End), Tawalla wa tabarra (Solidarity and Dissociation), and Matlub al-mu'minin (Desideratum of the Faithful).In these three treatises, Tusi provides concise interpretations of key motifs in Ismaili doctrine, with special reference to the primordial nature of man, his earthly existence in relation to the imam, and his destiny in the hereafter.

I.B.Tauris in association with the Institute of Ismaili StudiesA distinguished scholar, author and statesman, al-Mu'ayyad fi'l-Din al-Shirazi (1000-1078 CE) lived during one of the most turbulent periods in Islamic history. The 11th-century was characterized, among other things, by an acute struggle for supremacy between the Sunni and Shi'a braches of Islam, represented politically by the 'Abbasid and Fatimid caliphates. Al-Mu'ayyad was originally a Fatimid missionary; but his outstanding intellectual and literary skills eventually gained him important positions in the Fatimid administration. Eventually he attained the highest ranks in the religious hierarchy, and won widespead acclaim for his scholarship and sagacity. "The Diwan", the work here translated, is notable for its exceptional poetic quality and covers a wide range of facinating political and religious issues, from al-Mu'ayyad's intellectual disputations to devotions in praise of the Prophet Muhammad and his family. This first complete English translation seeks to recapture some of the poetic power and flavour of one of the undoubted masterpieces of medieval Arabic literature.

Covering a major work of one of the most important thinkers of early Islam, this is a fresh translation of a text of inestimable importance to our understanding of Fatimid rule that will appeal to all serious students of early Islamic history and culture. This book, the "Iftitah al-Da'wa", is the most important primary source for the emergence of the Fatimid state in the early years of the tenth century. Its author, Qadi al-Nu'man, was an official historian of the Fatimids and an eminent exponent of Ismaili jurisprudence - as well as being perhaps the most distinguished and creative of all the Fatimid thinkers. The "Iftitah" is al-Nu'man's major historical work, and records in detail the background to the establishment of the Fatimid state, first in Yemen and then in north Africa. It is based on official archival and biographical documents that were accessible to the author at the time, and which have not survived. It is thus a highly significant resource for understanding the social and political conditions which prevailed when the Fatimids began to consolidate their rule.

Nasir al-Din Tusi, the renowned Shi'i scholar of the 13th century, produced a range of writings in different fields of learning under Ismaili patronage and later under the Mongols. This is a new English translation of his Rawda-yi taslim - the single most important Ismaili text from the Alamut period. Here the Persian and English texts are published together for the first time to produce a work of enormous value to students of Islamic theology and philosophy. The book contains an introduction by Professor Hermann Landolt and philosophical commentary by Professor Christian Jambet, who has produced a French translation of this text.

This work is a personal memoir composed by a medieval scholar in which he records details of his discourse with two Ismaili leaders who spearheaded the Fatimid revolution in North Africa in 909-10. By reporting at first hand the thoughts and activities of Abu `Abdallah al-Shi'i and his brother Abu'l-Abbas over a period of seven months, Ibn al-Haytham in his "Kitab al-Munazarat" (The Book of Discussions) provides an insider's view to our understanding of the foundations of the Fatimid state.

The "Uyun al-akhbar" is the most complete extant text by an Ismaili author on the history of the Ismaili community from its origins up to Idris 'Imad al-Din's own time in the 15th century. The seventh volume, edited here together with a summary English translation, deals in particular with the period of the three Fatimid caliphs - al-Mustansir, al-Musta'li and al-Amir - in addition to the Tayyibi Ismaili community in Yemen.