The Succession to the Fatimid Imam Al-Āmir, the Claims of the Later Fatimids to the Imamate, and the Rise of Tayyibi Ismailism

Stern, S. M.

doi:10.1163/1877837251x00669

Cited by 4 publications

(2 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Order By: Relevance

“…The surviving branch of the Musta‘lian Ismailis is the Tayyibi, whose line of Imamat is believed to have gone into concealment with their 21st Imam al‐Tayyib. Several articles by Stern (; ) deal with the later Fatimid period, including the claims of the Tayyibis and the later Hafizi Fatimids (whose community line ended with al‐‘Adid in 1171). The pivotal role of al‐Sayyida Arwah, the Sulayhid Queen, in creating the institution of the da‘i al‐mutlaq and facilitating the independence of the Tayyibi da‘wah from the Fatimids is discussed in recent studies by Daftary () and Traboulsi ().…”

Section: The Tayyibi Ismailis: Pre‐modern History and Thoughtmentioning

confidence: 99%

A Survey of Ismaili Studies Part 2: Post‐Fatimid and Modern Ismailism

Andani

2016

Religion Compass

View full text Add to dashboard Cite

This article continues to discuss the major scholarly issues and developments in the study of Ismaili Muslim history and thought in the post‐Fatimid and modern periods. In general, scholarly coverage of the Nizari Ismailis greatly outweighs that of the Tayyibis. Following the concealment of the Tayyibi Imams in the 12th century, the Tayyibi da‘wah continued in Yemen under the leadership of da‘is representing the Imams and divided into two major groups – the Sulaymanis and Da'udis. The Nizari Imamat continued in Persia until the public emergence of their recent living Imams, the Aga Khans, in modern times. The scholarly issues and themes discussed in this article include the establishment of the Tayyibi da‘wah, later Tayyibi cosmology, the 1164 Nizari declaration of qiyamah, the survival of Nizari communities in Persia and South Asia after the Mongol invasion, and modern Ismaili leadership institutions and communities. The article concludes by briefly summarizing the state of research for different periods of Ismaili history/thought and proposing some future trajectories for the progress of Ismaili studies.

show abstract

Section: The Tayyibi Ismailis: Pre‐modern History and Thoughtmentioning

confidence: 99%

A Survey of Ismaili Studies Part 2: Post‐Fatimid and Modern Ismailism

Andani

2016

Religion Compass

View full text Add to dashboard Cite

show abstract

“…Walker analyzes the issue of Fatimid caliphal succession with special attention to al‐Mustansir's period (2008) and the major Nizari‐Musta‘li schism after his death. Several articles by Stern (; ) deal with the later Fatimid period, the aftermath of the Nizari‐Musta‘li schism, and history of the latter Fatimid Caliphs in the twelfth century.…”

Section: The Fatimid Periodmentioning

confidence: 99%

A Survey of Ismaili Studies Part 1: Early Ismailism and Fatimid Ismailism

Andani

2016

Religion Compass

View full text Add to dashboard Cite

This article discusses the major scholarly developments in the study of Ismaili Muslim history and thought. Scholarship on the Ismailis, the second largest branch of Shi‘i Islam, once relied on hostile depictions produced by their adversaries. With the recovery of more primary sources over the last several decades, Ismaili studies is now progressing at a rapid pace. The Ismaili movement originated from a schism in the Imami Shi‘i community over the succession to Ja‘far al‐Sadiq, the fifth Shi‘i Imam. The Ismailis upheld the succession rights of al‐Sadiq's son and designated heir, Isma‘il, and his lineal descendants. The earliest Ismailis directed a revolutionary da‘wah in the ninth century and established the Fatimid Caliphate (909‐1171). Ismaili doctrine during these periods evolved from a gnostic cosmology into a Neoplatonic metaphysics. It also featured cyclical conceptions of Prophethood and Imamat and stressed the distinction between the exoteric (zahir) and esoteric (batin) dimensions of Islam. Major scholarly debates and thematic areas in the study of the pre‐Fatimid and Fatimid periods of Ismaili history pertain to the doctrinal character of early Imami Shi‘ism, Ismaili historiography, the origins of the earliest Ismailis, the emergence of the Ismaili da‘wah, the earliest Ismaili conceptions of Imamat, the different facets of Fatimid rule, the genealogy of the Fatimid Imam‐Caliphs, and the philosophical dimensions of Fatimid Ismaili thought.

show abstract