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Endnotes
1. For socio-economic and political history of Wakhān, see Bahadur Iskandarov, Sotsialno–ekonomicheskie i politicheskie aspekti istorii Pamirskix Knyazhestv: xv -pervoya polovina xix veka (Dushanbe: Dānish, 1983).
2. For the study of Islam in the USSR, see Edmund Bosworth, “The Study of Islam in Russia and the Former Soviet Union: An Overview” in Mapping Islamic Studies: Genealogy, Continuity and Change, ed. A. Nanji, 96–107 (London, 1997).
3. Surkhafsar is one of the co-authors of the famous Badakhshani historico-hagiographic narrative Tārīkh-i Badakhshān (History of Badakhshan). The main author of the book is Sang Mu
ammad Badakhshī. For a detailed examination of him and his work, see Sang Muammad Badakhshī and Fazl
alī Bek Surkhafsar, Tārīkh-i Badakhshān (Istoriya Badakhshana), ed. and trans. Boldirev Aleksandr (Moscow: Vostochnaya Literature, 1990).
ammad Badakhshī. For a detailed examination of him and his work, see Sang Muammad Badakhshī and Fazlalī Bek Surkhafsar, Tārīkh-i Badakhshān (Istoriya Badakhshana), ed. and trans. Boldirev Aleksandr (Moscow: Vostochnaya Literature, 1990).
4. Unless otherwise noted, all translations in this book are my own.
5. Andrei Bertels, “Nakhodki rukopisey na Pamire” Narodi Azii i Afriki, no. 2 (1961): 234–238.
6. Andrei Bertels, “The Ismāīlīs of Badakhshan: Literature”. In Audio Cassette, no. 9/1984 recorded on 12.06.1984 at the IIS. The cassette is preserved at the IIS’s library in London.
īlīs of Badakhshan: Literature”. In Audio Cassette, no. 9/1984 recorded on 12.06.1984 at the IIS. The cassette is preserved at the IIS’s library in London.
7. For Abibov’s account of Mubārak, see Amirbek Abibov, Az Tārīkh-i Adabiyyāt-i Tājik dar Badakhshān (Dushanbe: Dānish, 1971), 52–77. Amirbek Abibov, Ganj-i Badakhshān (Dushanbe: Irfān, 1972), 272–280.
8. The majority of the population of Murghāb (Kyrgyz) and Darvāz (Tajik) are Sunnis.
9. In modern times, the cultural diversity within the Nizārī Ismāīlī community is represented by the Khwājas (originated in India, but now firmly established in Western Europe, North America and North Africa), the Panj-Tanīs (the Fivers), including mostly the Tajiks, Afghans and several small ethnic groups in the Northern Areas of Pakistan), the Iranians and the Arab Ismāīlīs (mostly in Syria and Yemen).
īlī community is represented by the Khwājas (originated in India, but now firmly established in Western Europe, North America and North Africa), the Panj-Tanīs (the Fivers), including mostly the Tajiks, Afghans and several small ethnic groups in the Northern Areas of Pakistan), the Iranians and the Arab Ismāīlīs (mostly in Syria and Yemen).
10. The Fā
imids were the first Ismāīlī dynasty that established their political authority in North Africa and parts of the Middle East during the Abbasid caliphate. The history of the Ismāīlis or ‘the rightly guided summons’ (al dawa al-hādiya), as they called themselves at the beginning, starts in the second century of Islam (7th AC) with succession crises over the death of the fifth (according to the Ismāīlīs) and sixth (according to the Twelver Shīīs) Shīī Imam Jafar al-
ādiq (d.765).
imids were the first Ismāīlī dynasty that established their political authority in North Africa and parts of the Middle East during the Abbasid caliphate. The history of the Ismāīlis or ‘the rightly guided summons’ (al dawa al-hādiya), as they called themselves at the beginning, starts in the second century of Islam (7th AC) with succession crises over the death of the fifth (according to the Ismāīlīs) and sixth (according to the Twelver Shīīs) Shīī Imam Jafar al-ādiq (d.765).