An ismaili heresiography

A fascinating topic!

An Ismaili heresiography refers to a written work that critiques and rejects the beliefs and practices of the Ismaili Shia Muslims, a branch of Shia Islam that emerged in the 7th century. Heresiographies were common in medieval Islamic literature, and many were written by Sunni scholars to defend their own beliefs and practices against the perceived errors of Shia groups, including the Ismailis.

Here are a few examples of Ismaili heresiographies:

  1. Kitab al-Maqalat (The Book of Sects) by Abu'l-Hasan al-Ash'ari (874-936 CE): This is one of the most famous heresiographies in Islamic literature. Al-Ash'ari, a prominent Sunni scholar, wrote this book to critique the beliefs of various Shia groups, including the Ismailis.
  2. Al-Fusul al-Muhimma (The Important Chapters) by Abu Bakr al-Kalbi (d. 931 CE): This work is a heresiography that focuses specifically on the Ismailis and their beliefs. Al-Kalbi, a Sunni scholar, wrote this book to refute the Ismaili interpretation of Islamic scripture.
  3. Al-Radd 'ala al-Ismailiyya (The Refutation of Ismailism) by Ibn al-Rawandi (d. 911 CE): This is a heresiography written by a Persian scholar who was critical of the Ismailis and their beliefs. Ibn al-Rawandi's work is considered one of the earliest and most influential Ismaili heresiographies.
  4. Al-Mu'tamad fi'l-Khilaf (The Most Certain in Disagreement) by Ibn Hazm (994-1064 CE): This work is a comprehensive heresiography that critiques various Shia groups, including the Ismailis. Ibn Hazm, a prominent Andalusian scholar, wrote this book to defend Sunni Islam against the perceived errors of Shia groups.

These heresiographies often employed various rhetorical strategies to critique the Ismailis, including:

  1. Scriptural criticism: Ismaili heresiographers would argue that the Ismailis misinterpreted or misapplied specific verses of the Quran or hadiths (Prophetic traditions).
  2. Logical fallacies: They would use logical fallacies to discredit Ismaili beliefs and practices, such as arguing that certain beliefs were self-contradictory or absurd.
  3. Historical criticism: Ismaili heresiographers would question the historical accuracy of Ismaili claims and traditions, such as the authenticity of certain hadiths or the role of Fatima, the daughter of the Prophet Muhammad.
  4. Social and political criticism: They would criticize the social and political implications of Ismaili beliefs and practices, such as their perceived rejection of the authority of the caliphs or their emphasis on the importance of the Imamate.

It's essential to note that these heresiographies were written from a Sunni perspective and should be evaluated within the context of the historical and theological debates of the time.