Доклады Международного конгресса ИИСАА. Т. 1

II. Middle East, Caucasus and Central Asia / Ближний Восток, Кавказ и Центральная Азия Доклады Международного конгресса по источниковедению и историографии стран Азии и Африки. Т. 1. 2020 99 the East), which along six other works of him were published posthumously. Of the above-mentioned titles, some represented important milestones, particularly for students, and changed the face of Ismaili studies. These works included Imām Ismā ʿ īl (1923, journal article), A Guide to Ismaili Literature (1933) and its edited version of Ismaili Literature: A Bibliographical Survey (1963), Ismaili Tradition Concerning the Rise of the Fatimids (1942), Ibn al-Qaddah: The Alleged Founder of Ismailism (1946), and A Survey of Ismaili History (1956). These publications not only transformed and modernized the field of Ismaili studies and modern Ismaili historiography but also fulfilled Ivanow’s desire of studying Ismaili history and literature from within. Fifty years after his death in 1970, Ivanow continues to remain a major name in the field of Ismaili studies. Ivanow’s publications are still much read and cited in the scholarly community. His works inspired and supported many of his contemporaries as well as a new generation of Ismaili studies’ scholars, namely Marshall Hodgson (d. 1968, whose account of the Ismaili Nizārī state in Alamut replaced the earlier Hammer-Purgstall work), Asif A. A. Fyzee (d. 1981), Husayn F. Hamdani (d. 1958), Zahid Ali (d. 1958), Henry Corbin (d. 1978), Muhammad Kamil Husayn, Bernard Lewis (d. 2018), Abbas Hamdani (d. 2019), Ismail Poonawala, Wilfred Madelung, Farhad Daftary, and many other great names in the field of Ismaili studies. Ivanow’s tireless work transformed the field of Ismaili studies and made it a serious scholarly discipline within the broader field of Islamic studies. Conclusion Ivanow began his engagement with Ismaili literature at a time when the scholarly community knew very little or absolutely nothing about the Ismailis as living com- munities and their living traditions. European orientalists took it for granted that the Ismaili school of Islam did not survive the Mongol’s wholesale massacre in 1256 and the repression carried out by later anti-Ismaili forces. In addition, the European and Muslim scholarly understanding of Ismaili history came from hostile and anti-Ismaili sources, primarily the ʿAbbāsid caliphate and the Crusaders, who produced the Black Legends and the Assassin Legends. It was within this broader context that Ivanow stepped in and began to challenge the existing sources of information. He undertook the complicated task of reshaping and reframing the existing perceptions of Ismailism. An initial step towards the collection and study of Ismaili manuscripts started in St Petersburg, in Imperial Russia, where Russian scholars collected Ismaili manuscripts from the Pamir region of modern-day Tajikistan. However, this endeavour could not go too far due to the outbreak of the First World War and the fall of the Russian Empire. In the second half of the nineteenth century, scholars in Western Europe started to edit and translate Nāṣir Khusraw’s Safar-nāmah and his poetical works into