久久久福利国产

Ismaili historiography聽has been closely related to the very nature of the Ismaili mission, or聽da鈥榳a, and the changing fortunes of the IsmailisAdherents of a branch of Shi’i Islam that considers Ismail, the eldest son of the Shi’i Imam Ja士far al-峁⒛乨iq (d. 765), as his successor. during the various phases of their history. The Ismailis were usually persecuted by their numerous detractors, necessitating the observance of聽taqiyya聽by them.

The Ismaili da鈥榠s, who were at the same time the scholars and authors of their community, often operated in hostile territories and were obliged to observe utter secrecy in their activities.

These da鈥榠-authors were, moreover, normally trained as theologians and, as such, they were not interested in compiling annalistic or other types of historical accounts. The general lack of Ismaili interest in historiography is well attested by the fact that only a few works of historical nature have been found in the rich corpus of Ismaili literature recovered in modern times, which comprises mainly of theological works, with a substantial number of treatises related to the so-called esoteric, or聽丑补辩补鈥檌辩, subjects, as well as numerous titles utilising the methodology of esoteric interpretation (迟补鈥檞颈濒), the hallmark of Ismaili thought (see Majdu鈥�; Ivanow, pp. 17-173; Poonawala, pp. 31-297).

It should be added, however, that the religious works of the Ismailis, written in Arabic, Persian and Indic languages, do occasionally shed light on aspects of Ismaili history, while at the same time they serve themselves as sources for understanding the nature and development of the intellectual and literary traditions of the Ismailis.