The earliest evidence of an Ismaili presence in Anjudan is in the late 14th century at the time of
Tamerlane's attack on the community. Various
Persian historians including
Mirkhwand and
Khwadamir record that Anjudan was prepared for attack, with a village fortress and intricate tunnels. These however did not prevent Tamerlane's troops from prevailing. Despite the forays of Tamerlane in the region, Mirkhwand has pointed out in the late 15th century, that the village of Anjudan remained Ismaili.
Factors leading up to the transference of the Imamate While the precise rationale for establishing the Imamate in Anjudan is unclear, there are various factors that likely contributed to this decision. Earlier efforts by the Ismailis to reestablish at
Alamut were unsuccessful and the failure to fully obscure their religious convictions with the practice of
taqiyya created a dangerous environment for the community in the South
Caspian region. Anjudan's distant location from the major centers of
Sunni dominance,
Tabriz and
Herat also made it advantageous for the Imamate to be situated here. ===Timur's
Siege of Anjudan=== In May 1393 Timur's army invaded the village of Anjudan. This crippled the
Ismaili village only one year after his assault on the Ismailis in
Mazandaran. The village was prepared for the attack. This is evidenced by it containing a fortress and a system of tunnels. Undeterred, Timur's soldiers flooded the tunnels by cutting into a channel overhead. Timur's reasons for attacking this village are not yet well understood. However, it has been suggested that his
religious persuasions and view of himself as an
executor of divine will may have contributed to his motivations. The Persian historian
Khwandamir explains that an Ismaili presence was growing more politically powerful in
Persian Iraq. A group of locals in the region was dissatisfied with this and, Khwandamir writes, these locals assembled and brought up their complaint with Timur, possibly provoking his attack on the Ismailis there. •
Abd al-Salam Shah (1480–1493/4). The successor to Imam Mustansir bi’llah, Mahmud ibn Mustansir bi’llah, also known as Salaam Allah is recorded to have once commented that "contentment was more important than conquest". It was for this reason that Mustansir bi’llah bestowed his son with the title 'Abd al-Salam, meaning "servant of peace". His works include:
Five Discourses (Panj Sukhan), ''Decree of the Imam 'Abd al-Salaam
(Farmān-i Shāh 'Abd al-Salām
, and A Poem of Shah 'Abd al-Salam b. Shah Mustansir bi’llah
Bandī az Shāh 'Abd al-Salām [b.] Shāh Mustanṣir bi’llah''. •
Gharib Mirza (al-Mustansir Billah III) (1493/4–1498). Imam 'Abbas Shah acquired the epithet "Gharib Mirza" due to his exile (ghurba) on account of political opposition. His works include:
From the Discourses of Shah Gharib Mirza (Min Kalām-i Shāh Gharīb Mīrzā) on the mystical import of the alphabet and a poetic composition on similar topics. The mausoleum of this Imam is known locally as "Shah Gharib" and is still located in Anjudan today. Financial support was regularly sent by
Aga Khan I and
Aga Khan II to the Anjudan people, in the late 19th century. In addition the Imams conducted restoration projects of various monuments and buildings of sentimental significance in the region. ==Notable Figures==