International Society for Iranian Studies

A Short History of the Isma'ilis. Traditions of a Muslim Community by Farhad DaftaryReview by: Ismail K. PoonawalaIranian Studies, Vol. 32, No. 4 (Autumn, 1999), pp. 578-579Published by: Taylor & Francis, Ltd. on behalf of International Society for Iranian StudiesStable URL: http://www.jstor.org/stable/4311304 .

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578 Reviews

ment over and above previous attempts at reducing the Graeco-Arabic transla- tion movement to ignoble racist dogma. The explanation of such a complex phenomenon in terms of the new caliph's state-building strategy however does not appear totally innocent of theoretical intricacy itself. Primary sources, no matter how closely listened to, do not echo such a theoretical framework, and do not for example, define the bayt-al-hikma as an "idealized national archive" (pp. 56-7).

Hossein Kamaly Columbia University

A Short History of the Ismacilis. Traditions of a Muslim community, Farhad Daftary, Edinburgh: Edinburgh University Press, 1998, viii + 248 pp. (Islamic Surveys).

The author of this work, Farhad Daftary, is a distinguished Ismacili scholar. His first book, entitled The Ismiacilrs: Their History and Doctrines (Cambridge, 1990), has now become a standard work on the subject. It represents a compre- hensive survey of modem scholarship on Ismacili history and doctrines covering more than a thousand years and stretching from North Africa to the Indian sub- continent. Daftary's synthesis of the complex history of the Ismacilis not only reflects the progress of recent research, but also integrates it into a smooth read- able account. The present volume, unlike the previous one, is written for a wider readership, hence it is topically organized, focusing on major themes and devel- opments within a historical framework. The book will no doubt be appreciated as a handy reference work by undergraduate students and by general readers interested in Ismacili history.

The book is divided into five chapters. The first surveys the history of Isma- CililFatimid historiography. Until recently the Ismacilis were one of the least understood Muslim communities. Medieval legends, distortions and misconcep- tions surrounded their history and doctrines. This distorted image was further compounded by the inaccessibility of genuine Ismacili sources. The break- through in Ismacili studies was achieved mainly because a large number of Ismacili sources have become accessible.

The second chapter deals with the origins of the Ismacili movement and its early history until the establishment of the Fatimid dynasty in North Africa. The third recounts the foundation and consolidation of the dynasty until the major split of the Ismacili community into the Nizaris and the Mustaclis. The fourth is devoted exclusively to the Alamut period of the Nizaris. The final chapter sur- veys later developments, especially the post-Alamut period of the Nizari history and modernization under the Agha Khans. Here a brief notice is given to the Mustacli-Tayyibi community, but the bulk of the book is devoted to the Nizaris.

There are a number of errors. However, the following should be pointed out: The term Mahdi in the meaning of divinely guided person, without messianic significance, was used from the beginning of Islam. During the second fitna (civil war) it came to be used to refer to an expected ruler who would restore Islam to its original state of perfection. CAbd Allah b. al-Zubayr

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Reviews 579

claimed the caliphate as such a restorer, though he does not seem to have been given that title. Mukhtar proclaimed Muhammad b. al-Hanafiyya as the Mahdi probably in this sense and not as the messianic savior (p. 26).

According to his own account, as related by al-Qadi al-Nucman in his Iftitah al-da'wa (ed. Wadad al-Qadi [Beirut, 1970], 35-37), Ibn Hawshab was intro- duced by an unnamed diii to the hidden imam, who later sent him together with CAli b. al-Fadl to Yemen. One source identifies the unnamed dili as the chief daCj Firuz, while the Qarmati account identifies that diit as Ibn Abi'l-Fawaris, an assistant to CAbdan (see also Husayn al-Hamdani, al-Sulayhtyin, 30-31; W. Madelung, El2, s.v. "Mansuir al-Yaman"). Ibn Hawshab was not converted by CAbdan (p. 42). Al-Qadi al-Nucman's report is more reliable as borne out by history; Ibn Hawshab remained loyal to the Mahdi and did not support the Qar- mati movement.

The separation of the Fatimid judiciary and the dacwa was effected after the execution of Malik al-Fariqi in 405/1015, i.e., during the last years of al- Hakim's reign and not from the beginning of his reign (p. 95). The divinity of al-Hakim was publicly declared by some daifis at the beginning of 408/1017 as reported by al-Kirmani and other historians, and not in 410/1019 (p. 100). This new doctrine was neither denounced nor refuted officially (p. 100), and al-Kir- mani was not invited to Cairo by the chief da"T Khatkin (p. 100). The latter became the chief dirt only after al-Kirmani's arrival in Cairo.

The year 429/1038 as the date of the dai CcAli b. Muhammad al-Sulayhi's rising in Haraz, given by CUmara al-Yamani and copied by the later historians, but disputed by al-Hamdani on the basis of a contemporary source (p. 104), needs to be indicated. Al-Sultan al-Khattab had died within six months of the queen Arwa's death and not a year after (p. 1 3). The Sayfi dars in Surat does not have a branch in Bombay (p. 190). The mukasir does not act merely as the ma'dhan's assistant (p. 191); his position is quite independent and he is respon- sible directly to the dirt. In addition to that, the following typographical errors should be corrected: Bab Zuwayla and not Zawila (p. 80); daftatan wahidatan and not wahidatan (p. 85); Shaykh Jiwanji and not Jiwanji (p. 190). Unfortu- nately, certain statements are repeated a few times throughout the book.

The above shortcomings should not detract from the valuable contribution this slim volume makes to our understanding of Ismacili history. It is, as a whole, well written, clearly organized and an excellent undergraduate text. We are indebted to Daftary for his fine contribution.

Ismail K. Poonawala University of California, Los Angeles

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