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 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 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 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 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 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 StudiesOne 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.

I.B. Tauris in association with the Institute of Ismaili StudiesCovering 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.

I.B. Tauris in association with the Institute of Ismaili StudiesFew 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.

I.B. Tauris in association with the Institute of Ismaili StudiesThe 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.

I.B. Tauris in association with the Institute of Ismaili StudiesMuhammad b. Abd al-Karim al-Shahrastani was one of the most learned and enigmatic scholars of medieval Islam. In his work, 'Kitab al-Musara'a' ('Struggling with the Philosopher'), which is published here in English translation (together with its original Arabic text) for the first time, al-Shahrastani gives a detailed critique of the metaphysics of the great Persian philosopher Avicenna. The greater part of his 'intellectual wrestling match' ('musara'a') is devoted to refuting Avicenna's interpretation of the 'Necessary Being' which, he argues, compromises the absolute transcendence of God. For al-Shahrastani, God is beyond human comprehension and above all opposites such as existence and non-existence, unity and multiplicity, good and evil, or truth and falsehood. This work is a strong indication of the rich diversity and eclecticism that characterised intellectual discourse in medieval Islam. 'Struggling with the Philosopher' is an important document of Islamic intellectual history. As such, it is essential reading and a reference text for students of Islamic studies and scholars interested in the medieval Islamic world.

I.B.Tauris in association with the Institute of Ismaili Studies A distinguished scholar, author and statesman, al-Mu'ayyad fi'l-Din al-Shirazi (c.997-1078 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'i branches of Islam, represented politically by the Abbasid and Fatimid caliphates. Al-Mu'ayyad was a Fatimid Ismaili da'i (missionary) who first rose to prominence in theservice of Abu Kalijar, the Buyid ruler of the Fars region in south-west Persia, which was then part of the Abbasid empire. Al-Mu'ayyad's proselytizing activities, however, incurred the hostility of the local political and religious establishment. After enduring much persecution, he was forced to flee his homeland for Fatimid Egypt, where he offered his services to the Imam-caliph al-Mustansir bi'llah.Despite initial setbacks, al-Mu'ayyad's outstanding intellectual and literary skills soon came to be recognized and he was appointed to important positions in the Fatimid administration. Eventually, he attained the highest ranks in the religious hierarchy, including that of chief da'i and director of the Dar al-'Ilm (House of Knowledge) academy in Cairo. During the twenty years he served in these positionsuntil his death at an advanced age, he won widespread acclaim for his scholarship and sagacity, as well as his authorship of a number of theological, devotional and literary works.The Diwan of al-Mu'ayyad al-Shirazi is notable for its exceptional poetic quality as well as a personal testimony of his career as a Fatimid da'i. Comprising a total of 62 qasidas (odes) of varying length, the Diwan covers a wide range of political and religious issues, from al-Mu'ayyad's intellectual disputations and personal experience of persecution to devotions in praise of the Prophet Muhammad and his family. In doing so, he provides a rare, first-hand description of some of the political and sectarian tensions that polarized the Muslim community of his time. Al-Mu'ayyad's poetry is rich in imagery, rhetorical techniques and symbolic allusions to the esoteric lore of the Fatimid Ismailis. This first complete English translation of the Diwan seeks to recapture some of the poetic power and flavour of what is undoubtedly one of the masterpieces of medieval Arabic literature.

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."

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 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 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.