Intellectual Traditions in Islam - Sixth Essay

The sixth essay is titled "Intellectual Life among the Ismailis: An Overview" by Farhad Daftary.

In his paper, Dr. Daftary mentions the Shia Imami Ismaili perspective in detail and their intellectual contributions to the rich Islamic intellectual traditions. The early Ismailis laid the foundation of intellectual tradition which were further developed during the Fatimid and subsequent periods in Ismaili history. The focus of this essay is on Ismaili activities in medieval times; and their contribution toward philosophy, law, historiography and certain distinct traditions and institutions of learning.

In 909 early Ismaili da'wa was successful in establishing the Fatimid State in North Africa which extended further to Egypt, Palestine, the Hijaz and Syria. This posed the Shi'i challenge to Abbassid authority and sunni interpretation of Islam. This resulted in Fatimid Caliph, who was also the Ismaili Imam, to become the spiritual spokesman of Shia Islam in general and the Abbassid Calip became the mouthpiece of Sunni Islam. Now Ismailis could freely practice their faith in the Fatimid State, but they continued to observe Taqiyya (secrecy) outside the Fatimid State as they were target of persecution.

Ismaili da'wa, whose main focus was the central authority of Imam and esoteric (Batin) understanding of Quran, continued. As a ruling authority of Fatimid State, Ismaili Law was written by Qadi-al-Nu'man, which was closely analyzed and examined by Fatimid Caliph Imam Al-Muizzz, and which was later used as legal code of the Fatimid State.

During Fatimid Caliphate, the leaders of the state involved themselves in historiography. Numerous histories of the Fatimid State and dynasty were compiled by contemporary historians, both Ismailis as well as non-Ismailis. Today we don't have much from the Fatimid Period, except few fragments of those works, because when Ayyubids succeeded the Fatimids in Egypt, they destroyed the renowned Fatimid libraries. During the Ismaili Nizar rule in Persia, Hasan Bin Sabah established a library in Alamut and later major Nizari fortresses in Persia and Syria were well equipped with lots of books, documents and scientific instruments.

Many Sunnis, Twelver Shi'is and even non-Muslims were benefited by Nizari contribution toward learning. Especially during Mongol invasion of Central Asia, scholars like Nasir al din Tusi, who used Nizari library for about three decades, made important contribution in Nizari thought of the late Alamut period.

After destruction of Nizari State by Mongols, Ismailis were scattered. In 15th century Ismaili da'wa revived in Anjudan and shared some common esoteric traditions in Islam with Sufism. In 17th century Ismaili Da'wa got success in Central Asia and India and rich "Ginanic Tradition" was added to intellectual heritage of Ismailis.