However, Ismaili intellectuals on the whole tended to define the limits of the scope of free rational inquiry with a greater degree of strictness than that observed by some non-Ismaili philosophers.

This strategy, enunciated as a formal principle, was known as Notwithstanding these difficulties, we can now hope to have a clearer picture of the history of this remarkable group. "“There is no justification for delaying the search for the answer to this question by the Muslims of the world, because we have the knowledge that Islam is Allah’s final message, the Qur’an His final book, and Muhammad His last prophet.
Under the new circumstances, it was no longer realistic to aim at the subjugation of the enemy at one blow. Certainly, the element of exaggeration and, indeed, sheer fabrication inherent in the picture of the Ismailis, perpetuated by certain polemicists in the past and at times unthinkingly accepted by many a Western scholar, can now be discarded once and for all. Through his economic policies, the Imam has encouraged his followers not to confine their activities merely to the field of commerce, but also to enter wide areas of human endeavour including industry and the professions. The most advanced form of a rational thought in that time was exemplified by the heritage of the ancient Greek philosophers, a heritage which became available to the Muslims following the Arab conquests. The direction in which the community is being guided is further reflected in developments such as the creation of The Institute of Ismaili Studies in London, and the establishment of the Aga Khan Foundation with charitable aims encompassing a wide range of humanitarian and cultural activities. The Nizari believed that they alone possessed the truth, and that an imam—a true descendant of Ali—would one day reveal himself.

The Nizari Ismaili Imams (known as the Aga Khans since the 18th century have ... 1310, the 28th Qasim-Shahi Imam, named ʻAlāʼ ad-Dīn Mumin Shāh d. 1337 (26th Imam of the Muhammad-Shahi or Mumini Nizari Ismailis) and his son Muhammad Shah d 1404, the twenty seventh Imam. Moreover, it should not be forgotten that when scrutinised in the light of the self-image of the Ismailis, the question of the origin of Ismailism in a period like the 8th century appears off the mark. The Ismailis in the Middle Ages: A History of Survival, a Search for Salvation: Amazon.de: Shafique N. Virani: Bücher
These difficulties and the loss of imperial territories contributed to severe economic difficulties which led to a rising disaffection amongst sections of the population. The principle of The whole system is described at great length in that famous encyclopaedic work that is said to have been compiled in early Ismaili circles, the The later period of Fatimid rule in Egypt was not free from grave internal disorders. Whether this impact has been felt through direct domination or indirect economic and political pressure, in all cases the expansion of Western power and influence has caused varying degrees of disruption of indigenous modes of life. At the same time, certain elements in the doctrine were developed and extended into a form which was a specific characteristic of Nizari Ismailism. To begin with, these sources often tend to neglect an explicit discussion of history. Some people approached him [the nobleman Orghan] while he was walking on the street … When he stopped and wanted to inquire … they jumped upon him from here and there, and with the sword which they had concealed, stabbed and killed him … They killed many people and fled through the city … They encroached upon the fortified places … as well as the forests of Lebanon, taking their blood-price from their prince … They went many times wherever their prince sent them being frequently in various disguises until they found the appropriate moment to strike and then to kill whomever they wanted. The rule of the Fatimids in Egypt marked the climax of their military, political and religious achievements. Another feature was the relentless opposition of the Shi‘a to the Umayyad Caliphate and the social order buttressing its reign. "They call him Shaykh-al-Hashishim. It is significant, for instance, that even as late as in Fatimid times, Ismaili writers themselves often tended to employ terms such as It may also be pointed out that the aim of these writers and of others who followed them, such as al-Baghdadi – an aim which decisively influenced their whole approach to determining the origin and the history of the Ismailis – was to situate them somewhere along the scale of pre-defined ‘orthodoxy’.During the later years of the Umayyad reign and the early period of the After the death of Imam Ja‘far al-Sadiq, the body of his followers who remained faithful to the line of his descendants through his elder son and designated heir, Imam Isma‘il, came to be known as Ismailis. The science of Among the doctrinal principles with which the idea of The other important issue with which the distinction between The Ismailis also believed that each of the great Prophets who brought a new revelation superseding an old one was accompanied by a The Ismailis regarded history as the means through which the divine purpose was to be fulfilled.

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