Al-Naysaburi expanded on Fatimid Imam al-Mansur’s concept of Imamat
Posted by Nimira Dewji
A prominent Ismaili scholar and writer of the early eleventh century, Ahmad b. Ibrahim al-Naysaburi worked during the time of Imams al-Aziz (r. 975-996) and al-Hakim (r.996-1021). Although not much is know about his life, according to his works, he seems to have come from Nishapur in Khurasan (modern-day northeastern Iran, southern Turkmenistan, and northern Afghanistan); he was well-versed in history, theology, and literature.
Al-Naysaburi’s numerous works include the Kitab Istitar al-imam wa tafarruq al-du’at fi’l-jaza’ir li-talabi-hi (The Book of the Concealment of the Imam and the Departure of the da‘is to different “islands” in search of him), considered “a central work in medieval Ismaili thought” (The Ismailis An Illustrated History, p 99). Written during the time of Imam al-Aziz, the text provides details about Imam Muhammad b. Ismail and his successors, including the hardships faced by Imam al-Mahdi who fled from Salamiyya to North Africa, where he subsequently established the Fatimid Caliphate in 909.
Istitar al-Imama Al-Naysaburi
Al-Naysaburi’s Kitab al-Istitar al-imama. Source: The Ismailis: An Illustrated History
“The Kitab Ithbat al-Imama provides an unparalleled insight into the intricacies of the [Imam-Caliph] al-Hakim’s rule… not only adding considerably to our understanding of that period, but also dispelling the erroneous accusations against this caliph” (Synopsis, Degrees of Excellence).
Ithbat al-imama al-naysaburi
Ithbat al-Imama. Source: The Ismailis An Illustrated History
“Al-Naysaburi’s Kitab Ithbat al-Imama is situated at a time of particular debate around the notion of imamat and whether this was a necessity on account of revelation only or also based on reason. Other works written prior to Al-Naysaburi were ‘exposed to a series of refutations and reviews not only among Sunni and Zaydi authors but also by fellow Ismaili scholars. The Tathbit al-imama, attributed to the third Fatimid Imam-Caliph al–Mansur bi’llah (r. 946-953 CE) prior to Al-Naysaburi’s text, maintains that ‘the imamat was, for him, fard akbar, that is the greatest religious duty on humanity without which it cannot function or act righteously. Al-Naysaburi expands on this premise in his works” (Reading Guide).
“The institution of imamat is at the very crux of Al-Naysaburi’s treatise in which he uses intellect followed by Qur’anic verses and Prophetic tradition to further substantiate his argument (Reading Guide).
His other work, al-Risala al-mujaza alkafiya fi adab al-du’at (Brief and Concise Epistle on the Etiquette of the Da‘is) provides a detailed description of the characteristics and duties of the ideal da‘i, “who should possess a high standard of education, exceptional moral and intellectual attributes, and strong organizational abilities. Having knowledge of the zahir (exoteric) and batin (esoteric), the shari’a and its Ismaili interpretation (ta’wil), the da’i was trained in jurisprudence as well as in the Qur’an and hadith in addition to knowing about philosophy, history, and other religions and cultures” (The Ismailis An Illustrated History, p 99).
Sources:
Dr Arzina Lalani, Degrees of Excellence, I.B. Tauris in association with The Institute of Ismaili Studies, 2009
Reading Guide, Degrees of Excellence, The Institute of Ismaili Studies
Farhad Daftary, Zulfikar Hirji, The Ismailis An Illustrated History, Azimuth Editions in association with The Institute of Ismaili Studies
https://nimirasblog.wordpress.com/2018/ ... of-imamat/