A Fatimid author wrote about the ideal characteristics of a da’i: piety, humility, generosity, forgiveness, ability to protect the weak

Al-Naysaburi, a Fatimid author, wrote about the ideal characteristics of a da’i: namely the virtues of piety, chastity, uprightness, mercy, forgiveness, humility, and generosity and the ability to maintain the community, protect the weak, and fight and punish crime, corruption and social disintegration but always elaborated within the context of the Ismaili da‘wa.
Paul E. Walker, Verena Klemm
A Code of Conduct: A Treatise on the Etiquette of the Fatimid Ismaili MissionI.B. Tauris in association with The Institute of Ismaili Studies, 2011

The ideal da’i
Ahman al-Naysaburi operated under the Fatimid Imams al-Aziz (d. 996) and al-Hakim (d. 1021). His manual on the ideal da’i, entitled A Brief Epistle on the Requisites of the Rightly-guiding Mission (al-Risala al-mujaza fi shurut al-da’wa al-hadiya), gives a detailed description of the characteristics and duties of a da‘i.

Naysaburi's Risala al-Mujiza
Naysaburi’s Risala al-Mujiza copied by Hibat Allah Mulla ‘Abd al-Qadir Mama Ja‘far-ji b. Nur-bha’i b. Qasim-ji in 1891. The Institute of Ismaili Studies

‘The Fatimid da’is often operated in countries far away from Cairo [the Fatimid capital] in Sind, Badakshan (Afghanistan and Tajikistan) or Transoxiana (Uzbekistan); liaisons with the centre were slow and difficult, couriers and letters were often en route for months.In addition there was the often hostile environment, complicating or completely preventing an open appearance of the da’is. Founding and leading an Ismaili community in a non-Ismaili environment demanded high intellectual and moral capacities, extraordinary skill, as well as subtle political intuition on the part of the leading da’i.’

“… the da’i must combine in himself all the ideal qualities and talents which may separately be found in the people of different professions and standing. He must possess the good qualities of an expert lawyer (faqih), because he often has to act as a judge; he must possess patience (sabr), good theoretical education (ilm), intelligence, psychological insight, honesty, high moral character, sound judgement, etc. He must possess virtues of leaders, such as a strong will, generosity, administrative talent, tact and tolerance. He must be in possession of the high qualities of the priest, because he has to lead the esoteric prayer of his followers. He must be irreproachably honest and reliable, because the most precious thing, the salvation of the souls of many people, is entrusted to him…

He must have the virtue of the physician, who delicately and patiently treats the sick, because he himself has to heal sick souls. Similarly, he has to possess the virtues of an agriculturist, of a shepherd, of the captain of a ship. of a merchant and the like. developing in himself the good qualities required in different professions.

‘…the da’i must have an equally perfect knowledge of the zahir and batin… Apart from knowledge of strictly religious matters – the Qur’an, the commentary on the Qur’an (tafsir), the Traditions of the Prophet (hadith), stories of the prohets (qisas al-anbiya), and the Ismaili interpretations of these writings (ta’wil) – the ideal da’i is expected to have an almost encyclopaedic culture: logic and philosophy, history and geography belong equally to his accomplishments so that he may be equipped for any discussion among scholars…

“The da’i has to know the ranks and grades of scholars (ahl al-ilm) and appreciate and honour them. He must not notice whether they are poorly and shabbily dressed…When people notice that scholars are highly esteemed, they themselves yearn for knowledge and start studying.”

The da’i also had to be in a position to travel so that he could regularly inspect his region, and had to have a knowledge of the local languages in order to teach the message to the people.

‘Thirst for knowledge is a virtue: the ignorant man should not be ashamed to ask questions, and even the knowledgeable, when there is something he has ignored, should admit it.’

In his community, the da’i also ‘called on the sick, paid visits of condolence in the event of deaths or other misfortunes, personally participated in funerals, and sent congratulatory messages on joyful occasions such as engagements, weddings or the return of a family member from a long journey. A polite, friendly and modest behaviour towards everyone was an important characteristic of the perfect da’i.’

‘If a da’i was incapable of conducting the da’wa in the manner described, then the faith of the followers would be destroyed. They would turn away from the truth and become antinomians or materialists. They would start having doubts about religion, and this would lead to disputes and conflicts…It was up to the da’is to prevent such dire consequences.’

Extracts from “The Organization of the Da’wa,” in The Fatimids and their Traditions of Learning by Heinz Halm, I.B. Tauris in association with The Institute of Ismaili Studies, London, 1997

Imam Ja’far al-Sadiq said: ‘Study in order to acquire learning, and to adorn yourself with it; cultivate dignity and goodwill; treat with respect those who teach you, and those you teach. Do not make your learning oppressive to anyone, and do not permit your vanity to destroy the effects of what is really good in you.’

‘Be silent da’is for us,’ meaning: behave in such a way that your example alone be sufficient proof of the superiority of your religion.’
Published in The Fatimids and their Traditions of Learning, p 61

Compiled by Nimira Dewji

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