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兀氐賵賱 丕賱賮丕胤賲賷丞 賵丕賱廿爻賲丕毓賷賱賷丞 賵丕賱賯乇賲胤賷丞
Because of the secrecy with which the Ismailis shrouded their literature, most contemporary discussions we have of early Is鈥檓aili practice and doctrine comes from hostile Sunni outsiders. The confusion surrounding Is鈥檓ailism has produced heated debates on a number of issues, from the origin of the idea that Is鈥檓ail was the proper seventh Imam to the nature of the relationship between the Is鈥檓aili Fatamid caliphs and the Carmathian Muslims in Bahrain. In The Origins of Is鈥檓ailism, Bernard Lewis argues that Is鈥檓ail himself, along with his son and a number of companions, founded the Is鈥檓aili school of thought; that the Fatimid movement and, subsequently, the Fatimid caliphate were a direct continuation of the movement founded by Is鈥檓ail; that the Carmathians鈥� origins are uncertain, but may have been founded by the Is鈥檓aili, Abdallah ben Maimun; and that the Carmathian-Fatamid split was a division between radicals and moderates following the founding of the Fatamid State. Lewis argues convincingly that Is鈥檓aili thought was (and is) radically different from that of orthodox Islam 鈥� both Sunni and Twelver Shi鈥檃. Based on a 鈥渜uasi-masonic鈥� (Lewis鈥� phrase) hierarchy of initiation and an elitist attitude towards the uninitiated, Is鈥檓ailism opposed the Sunnis鈥� relatively egalitarian ideas about access to knowledge. But Is鈥檓ailism was, paradoxically, more egalitarian in many social matters than Sunnism. It was more liberal in its treatment of women. It appealed to the artisan classes, and may have organized the first guilds of the Islamic world. In its Carmathian variety, it practiced an economic order that the orthodox confused with communism. There may be a connection between Is鈥檓aili elitism and Is鈥檓aili liberalism. After all, if the truth was properly the property of an initiate few, who cared what the unenlightened masses did? Both tendencies provoked the horrified reactions among the orthodox, who viewed the first 鈥� with some justification 鈥� as a front for a 鈥渟ecret doctrine鈥� of materialism, libertinism, even atheism, and who saw the second as a threat to their established order.
Lewis鈥� book is not just an attempt to sketch a history of the early Is鈥檓ailis. It is a history of the perceptions the non-Is鈥檓aili had of those early Is鈥檓ailis, a historiography combined with a history. In many ways, this story of the general perception of a potentially subversive heresy is more interesting than the story of the heresy itself, if only because our knowledge of the former is more substantial. The popular paranoia towards Sevener Shi鈥檌sm should remind the reader of similar attitudes throughout Western At various times, the orthodox attempted to tar the Is鈥檓ailis with patently untrue reports of non-Islamic origins (Judaic, Zoroastrian, Manichean) and with non-Islamic secret teachings. (Lewis does not draw such comparisons 鈥� though he does mention the influence of the gnostics on Is鈥檓aili thought. His monograph is narrowly focused and concise.)
This book was originally written as a doctoral dissertation and, as such, is not the best introduction to the subject 鈥� it was not written for a popular audience, and it assumes a lot of knowledge on the part of the reader. It is also in many ways out of First issued in 1940, the preface to the edition I read 鈥� published in 1975 鈥� makes it clear that much has been made obsolete by later discoveries (and that some errors were made in the hasty original preparation of the book). Still, it鈥檚 a fascinating study.
Lewis鈥� book is not just an attempt to sketch a history of the early Is鈥檓ailis. It is a history of the perceptions the non-Is鈥檓aili had of those early Is鈥檓ailis, a historiography combined with a history. In many ways, this story of the general perception of a potentially subversive heresy is more interesting than the story of the heresy itself, if only because our knowledge of the former is more substantial. The popular paranoia towards Sevener Shi鈥檌sm should remind the reader of similar attitudes throughout Western At various times, the orthodox attempted to tar the Is鈥檓ailis with patently untrue reports of non-Islamic origins (Judaic, Zoroastrian, Manichean) and with non-Islamic secret teachings. (Lewis does not draw such comparisons 鈥� though he does mention the influence of the gnostics on Is鈥檓aili thought. His monograph is narrowly focused and concise.)
This book was originally written as a doctoral dissertation and, as such, is not the best introduction to the subject 鈥� it was not written for a popular audience, and it assumes a lot of knowledge on the part of the reader. It is also in many ways out of First issued in 1940, the preface to the edition I read 鈥� published in 1975 鈥� makes it clear that much has been made obsolete by later discoveries (and that some errors were made in the hasty original preparation of the book). Still, it鈥檚 a fascinating study.
222 pages, Paperback
First published January 1, 1940
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About the author
Bernard Lewis
186听books476听followersLibrarian Note: There is more than one author by this name in the 欧宝娱乐 database.
Bernard Lewis was the Cleveland E. Dodge Professor of Near Eastern Studies Emeritus at Princeton University and the author of many critially acclaimed and bestselling books, including two number one New York Times bestsellers: What Went Wrong? and Crisis of Islam. The Middle East: A Brief History of the Last 2,000 Years was a National Book Critics Circle Award finalist. Internationally recognized as the greatest historian of the Middle East, he received fifteen honorary doctorates and his books have been translated into more than twenty languages.
Bernard Lewis was the Cleveland E. Dodge Professor of Near Eastern Studies Emeritus at Princeton University and the author of many critially acclaimed and bestselling books, including two number one New York Times bestsellers: What Went Wrong? and Crisis of Islam. The Middle East: A Brief History of the Last 2,000 Years was a National Book Critics Circle Award finalist. Internationally recognized as the greatest historian of the Middle East, he received fifteen honorary doctorates and his books have been translated into more than twenty languages.
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July 16, 2015
亘睾囟 丕賱賳馗乇 毓賳 賲賵丕賯賮 亘乇賳丕乇丿 賱賵賷爻 丕賱爻賷丕爻賷丞貙 賷亘賯賶 亘丕丨孬丕賸 賲賳 胤乇丕夭 禺丕氐..
賮爻毓丞 丕胤賱丕毓賴賽 賵賲賳賴噩賷鬲賴 丕賱亘丨孬賷丞 鬲噩毓賱 賲賳 丿乇丕爻丕鬲賴 賲氐丕丿乇 賲賴賲丞 賮賷 丕賱鬲丕乇賷禺 丕賱廿爻賱丕賲賷..
賮爻毓丞 丕胤賱丕毓賴賽 賵賲賳賴噩賷鬲賴 丕賱亘丨孬賷丞 鬲噩毓賱 賲賳 丿乇丕爻丕鬲賴 賲氐丕丿乇 賲賴賲丞 賮賷 丕賱鬲丕乇賷禺 丕賱廿爻賱丕賲賷..
March 10, 2020
丕賱亘丨孬 賳鬲丕噩 噩賴丿 賷爻鬲丨賯 丕賱鬲賯丿賷乇 賱亘乇賳丕乇丿 賱賵賷爻 禺丕氐丞 賲丨丕賵賱鬲賴 丕賱賯丕亍 丕賱囟賵亍 毓賳 賮乇賯丞 賲賳 丕賰孬乇 丕賱賮乇賯 廿孬丕乇丞 賱賱噩丿賱 賮賷 丕賱鬲丕乇賷禺 丕賱丕爻賱丕賲賷 ( 丕賱賯乇丕賲胤丞) 丞賲丕 賮毓賱賵賴 賲賳 鬲卮賵賷賴 賱賱廿爻賱丕賲貙 賵丕賷囟丕賸 賳卮賵亍 丕賱賲匕賴亘 丕賱丕爻賲丕毓賷賱賷 亘毓丿 賵賮丕丞 丕賲丕賲 丕賱卮賷毓丞 丕賱爻丕丿爻 噩毓賮乇 丕賱氐丕丿賯 賵廿丿毓丕亍 丕氐丨丕亘 丕賱賲匕賴亘 丕賳 丕賱廿賲丕賲丞 丕賳鬲賯賱鬲 賱廿亘賳丞 丕賱亘賰乇 丕爻賲丕毓賷賱 丕賱匕賷 鬲賵賮賷 賮賷 丨賷丞 賵丕賱丿賴 毓賱賷 睾賷乇 丕賱賲鬲賮賯 毓賱賷賴 鬲丕乇賷禺賷丕賸 丕賳 丕賱廿賲丕賲丞 丕賳鬲賯賱鬲 丕賱賷 丕賱丕賲丕賲 賲賵爻賷 丕賱賰丕馗賲.
賲丕 賷毓賷亘 丕賱賰鬲丕亘 賴賵 丕睾乇丕賯賴 賮賶 丕賱賲乇丕噩毓 賵丕賱賲氐丕丿乇 賵乇亘賲丕 爻亘亘 匕賱賰 丕賳 丕賱賰鬲丕亘 賮賷 丕賱兀氐賱 乇爻丕賱丞 丿賰鬲賵乇丕賴貙 賵丕賱乇爻丕卅賱 丕賱毓賱賲賷丞 鬲禺囟睾 賱賲賯丕賷賷爻 丕賰丕丿賷賲賷丞 賮賷 賰鬲丕亘鬲賴丕 鬲禺鬲賱賮 毓賳 胤乇賷賯丞 毓乇囟 賲丕丿丞 毓賱賲賷丞 賱賯丕乇卅 毓丕丿賷.
賲丕 賷毓賷亘 丕賱賰鬲丕亘 賴賵 丕睾乇丕賯賴 賮賶 丕賱賲乇丕噩毓 賵丕賱賲氐丕丿乇 賵乇亘賲丕 爻亘亘 匕賱賰 丕賳 丕賱賰鬲丕亘 賮賷 丕賱兀氐賱 乇爻丕賱丞 丿賰鬲賵乇丕賴貙 賵丕賱乇爻丕卅賱 丕賱毓賱賲賷丞 鬲禺囟睾 賱賲賯丕賷賷爻 丕賰丕丿賷賲賷丞 賮賷 賰鬲丕亘鬲賴丕 鬲禺鬲賱賮 毓賳 胤乇賷賯丞 毓乇囟 賲丕丿丞 毓賱賲賷丞 賱賯丕乇卅 毓丕丿賷.
February 2, 2022
賷毓賷亘賴 匕賰乇 丕賱賲氐丕丿乇 賮賷 兀賰孬乇 賲賳 賮氐賱 賵 鬲卮鬲賷鬲 丕賱賯丕乇卅 賱賱乇爻丕賱丞 丕賱禺丕氐丞 亘賴 (丨氐賱 亘賴丕 毓賱賷 丕賱丿賰鬲賵乇丕丞 賲賳 噩丕賲毓丞 賱賳丿賳 毓丕賲 1940)貙 乇爻丕賱鬲賴 賰丕賳鬲 鬲丨鬲 廿卮乇丕賮 丕賱賲爻鬲卮乇賯 丕賱廿賳噩賱賷夭賷 丕賱賲卮賴賵乇 賴丕賲賱鬲賵賳 噩亘.
丕賱賰鬲丕亘 賲賮賷丿
丕賱賰鬲丕亘 賲賮賷丿
March 18, 2017
毓賳賵丕賳 卮賷賯 賱賱丨丿賷孬 毓賳 丕賰孬乇 丕賱賮乇賯 丕孬丕乇 賱賱噩丿賱 賲賳 賳丕丨賷丞 丕賱丕賮賰丕乇 賵丕賱賲毓鬲賯丿丕鬲 賵丕賱賰賲 丕賱賴丕卅賱 賲賳 丕賱賴乇胤賯丞 賱賱兀爻賮 丕賱賰丕鬲亘 丕賴鬲賲 亘鬲賵囟賷丨 賲氐丕丿乇賴 賵賲乇丕噩毓賴 丕賱賲賵孬賵賯丞 賱賱賯丕乇卅 丕賰孬乇 賲賳 丕賴鬲賲丕賲賴 亘丕賱爻乇丿 丕賱賲賮氐賱 丕賱賲鬲爻賱爻賱 賱賱兀丨丿丕孬 丕賱賰鬲丕亘 賴賵 乇爻丕賱丞 丿賰鬲賵乇丕丞 賱賱賰丕鬲亘 賱匕賱賰 丕賱丕賴鬲賲丕賲 丕賱賰亘賷乇 賰丕賳 賮賷 丕賱賲賯丿賲丞 賵丕賱鬲乇賰賷夭 毓賱賷 丕賱賲乇丕噩毓 丕賰孬乇 賲賳 丕賱丕賴鬲賲丕賲 亘丕賱賲丨鬲賵賷 賵丕賱鬲毓乇賷賮 亘卮賰賱 賲乇鬲亘 丕賰孬乇 亘丕賱賮乇賯 賵賳卮兀鬲賴丕.
November 6, 2021
賰鬲丕亘 賷亘丨孬 賮賷 丕賱丕氐賵賱 賱賴匕賴 丕賱丨乇賰丕鬲 丕賱孬賱丕孬丞 賲賱賷亍 亘丕賱丕爻賲丕亍 賵丕賱乇賵丕賷丕鬲 賵賷乇噩毓 丕賱賰丕鬲亘 賱賲乇丕噩毓 賲禺鬲賱賮丞 爻賳賷丞 賵 卮賷毓賷賴 賵丿乇夭賷丞 貙
丕賯鬲賳賷鬲 丕賱賰鬲丕亘 丕毓鬲賯丕丿丕賸 賲賳賷 丕賳 丕噩丿 亘毓囟 賲賳 丕爻爻賴賲 丕賱毓賯丕卅丿賷賴 賵賲亘丕丿卅賴賲 賱賰賳 賱賱丕爻賮 賮賯胤 鬲丨賵賷 賰賷賮 亘丿兀鬲 賵賲賳 賴賲 丕賱丕卮禺丕氐 丕賱賲爻賵丐賱賷賳 毓賳 匕賱賰 貙
賵賳鬲賷噩丞 賱賲丕 賯乇兀鬲 丕丿乇賰鬲 丕賳 賰賱 鬲賱賱賰 丕賱賲匕丕賴亘 丕賵 丕賱賮卅丕鬲 賰丕賳鬲 賳鬲丕噩 丕卮毓丕賱 賮鬲賳 丕賵 賲兀乇亘 賲丕丿賷丞 貙 賴匕丕 賵丕賱賱賴 丕毓賱賲
胤亘毓丞 丕賱賰鬲丕亘 賷賵噩丿 賮賷賴丕 亘毓囟 丕賱氐賮丨丕鬲 丕賱賳丕賯氐賴 馃槕
丕賯鬲賳賷鬲 丕賱賰鬲丕亘 丕毓鬲賯丕丿丕賸 賲賳賷 丕賳 丕噩丿 亘毓囟 賲賳 丕爻爻賴賲 丕賱毓賯丕卅丿賷賴 賵賲亘丕丿卅賴賲 賱賰賳 賱賱丕爻賮 賮賯胤 鬲丨賵賷 賰賷賮 亘丿兀鬲 賵賲賳 賴賲 丕賱丕卮禺丕氐 丕賱賲爻賵丐賱賷賳 毓賳 匕賱賰 貙
賵賳鬲賷噩丞 賱賲丕 賯乇兀鬲 丕丿乇賰鬲 丕賳 賰賱 鬲賱賱賰 丕賱賲匕丕賴亘 丕賵 丕賱賮卅丕鬲 賰丕賳鬲 賳鬲丕噩 丕卮毓丕賱 賮鬲賳 丕賵 賲兀乇亘 賲丕丿賷丞 貙 賴匕丕 賵丕賱賱賴 丕毓賱賲
胤亘毓丞 丕賱賰鬲丕亘 賷賵噩丿 賮賷賴丕 亘毓囟 丕賱氐賮丨丕鬲 丕賱賳丕賯氐賴 馃槕
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October 28, 2013丕毓胤賵賳丕 乇丕亘胤 丕賱賰鬲丕亘 毓 丕賱賮賵乇卮賷乇 亘丕賱賱賴
December 14, 2024
賲賳匕 賰鬲亘 賱賵賷爻 賴匕賴 丕賱丿乇丕爻丞 賮賷 佟侃伽贍賲 兀鬲賷丨 賱賱亘丕丨孬賷賳 丕賱毓丿賷丿 賲賳 丕賱賲禺胤賵胤丕鬲 丕賱賲鬲賮乇賯丞 賮賷 兀賳丨丕亍 丕賱毓丕賱賲 丕賱廿爻賱丕賲賷 賮賷 丕賱賷賲賳 賵丕賱賴賳丿 賵賲氐乇 賵睾賷乇賴丕. 賵廿賳 丕賱賲乇亍 賱賷毓噩亘 賲賳 賯丿乇丞 賱賵賷爻 丕賱亘丨孬賷丞 賵丕爻鬲禺賱丕氐丕鬲賴 賮賷 亘丕賰賵乇丞 爻賷乇鬲賴 丕賱兀賰丕丿賷賲賷丞 賵賮賷 夭賲賳 賰丕賳 賲毓馗賲 賲丕 賷爻鬲賳丿 毓賱賷賴 賲賳 丕賱賲禺胤賵胤 丿賵賳 丕賱賲賳卮賵乇 丕賱賲丨賯賯.
賱丕 卮賰 兀賳賷 賲鬲亘毓 賴匕賴 丕賱丿乇丕爻丞 亘賴丕賷賳鬲爻 賴丕賱賲 賵賮乇賴丕丿 丿賮鬲乇賷 賵賯丿 兀鬲賷丨 賱賴賲丕 賲丕 賰丕賳 賷賲賳賾賷 賱賵賷爻 賳賮爻賴 賱賵 賷賯毓 毓賱賶 賳氐賮賴 兀賵 兀賯賱.
賵丕賱鬲乇噩賲丞 乇丕卅毓丞
賱丕 卮賰 兀賳賷 賲鬲亘毓 賴匕賴 丕賱丿乇丕爻丞 亘賴丕賷賳鬲爻 賴丕賱賲 賵賮乇賴丕丿 丿賮鬲乇賷 賵賯丿 兀鬲賷丨 賱賴賲丕 賲丕 賰丕賳 賷賲賳賾賷 賱賵賷爻 賳賮爻賴 賱賵 賷賯毓 毓賱賶 賳氐賮賴 兀賵 兀賯賱.
賵丕賱鬲乇噩賲丞 乇丕卅毓丞
June 17, 2020
Wonderful book
May 3, 2023
賱丕 兀丿乇賷 賴賱 丕賱賳爻禺丞 丕賱鬲賷 賯乇兀鬲 賳丕賯氐丞 兀賵 賱丕 賱賰賳 丕賱賰鬲丕亘 賲禺鬲氐乇 亘卮賰賱 賲禺賱 賵禺丕鬲賲丞 丕賱賰鬲丕亘 兀賷囟丕 丕賳鬲賴鬲 亘卮賰賱 爻乇賷毓.
June 9, 2024
Its a very convoluted explanation about how the Ismaili movement started. The author gives contrasting and contradicting accounts from Sunni, Shia and Ismaili sources. There is ultimately no conclusion at the end, other than the name of a few important figures, but no clear understanding of the facts or history. Its more of a historiography than a history, explaining how the accounts of Sunni, Shia, and Ismaili were different from eachother, who borrowed from who, who took sources where, what may or may not have been fabricated, yadda yadda. Its quite academically dense as well, with Arabic vocabulary thrown in, so its definitely not intended for a normal reader.
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