The Fatimid dynasty was an Arab dynasty that ruled the Fatimid Caliphate, between 909 and 1171 CE. Claiming to be descended from Fatima and Ali and adhering to Isma'ili Shi'ism, they held the Isma'ili imamate and considered themselves the rightful leaders of the Muslim community. The line of Nizari Isma'ili imams, represented today by the Aga Khans, claims descent from a branch of the Fatimids. The Alavi Bohras, predominantly based in Vadodara, also claim descent from the Fatimids.
Isma'ilism is a branch or sect of Shia Islam. The Isma'ili get their name from their acceptance of Imam Isma'il ibn Jafar as the appointed spiritual successor (imām) to Ja'far al-Sadiq, wherein they differ from the Twelver Shia, who accept Musa al-Kadhim, the younger brother of Isma'il, as the true Imām.
Isma'il ibn Ja'far was the eldest son of Ja'far al-Sadiq and the sixth Imam in Isma'ilism. He carried the epithet of al-Mubarak, on the basis of which one of the earliest Isma'ili groups became designated as the Mubarakiyya.
In Shia Islam, the Imamah is a doctrine which asserts that certain individuals from the lineage of the Islamic prophet Muhammad are to be accepted as leaders and guides of the ummah after the death of Muhammad. Imamah further says that Imams possess divine knowledge and authority (Ismah) as well as being part of the Ahl al-Bayt, the family of Muhammad. These Imams have the role of providing commentary and interpretation of the Quran as well as guidance.
Abū Muḥammad ʿAbd Allāh ibn al-Ḥusayn, better known by his regnal name al-Mahdī biʾllāh, was the founder of the Isma'ili Fatimid Caliphate, the only major Shi'a caliphate in Islamic history, and the eleventh Imam of the Isma'ili branch of Shi'ism.
The Qarmatians were a militant Isma'ili Shia movement centred in al-Qatif in Eastern Arabia, where they established a religious—and, as some scholars have claimed, proto-socialist or utopian socialist—state in 899 CE. Its members were part of a movement that adhered to a syncretic branch of Sevener Ismaili Shia Islam, and were ruled by a dynasty founded by Abu Sa'id al-Jannabi, a Persian from Jannaba in coastal Fars. They rejected the claim of Fatimid Caliph Abdallah al-Mahdi Billah to imamate and clung to their belief in the coming of the Mahdi, and they revolted against the Fatimid and Abbasid Caliphates.
Musta'li Isma'ilism is a branch of Isma'ilism named for their acceptance of al-Musta'li as the legitimate nineteenth Fatimid caliph and legitimate successor to his father, al-Mustansir Billah. In contrast, the Nizari—the other living branch of Ismailism, presently led by Aga Khan IV—believe the nineteenth caliph was al-Musta'li's elder brother, Nizar.
Hafizi Isma'ilism, also known as Majidi Isma'ilism, was a branch of Musta'li Isma'ilism that emerged as a result of a split in 1132. The Hafizis accepted the Fatimid caliph Abd al-Majid al-Hafiz li-Din Allah and his successors as imams, while the rival Tayyibi branch rejected them as usurpers, favouring the succession of the imamate along the line of al-Hafiz's nephew, al-Tayyib.
Muhammad ibn Isma'il al-Maktum was the eldest son of Isma'il al-Mubarak and the seventh imam in Isma'ilism. When Isma'il died, his son Muhammad continued to live in Medina under the care of his grandfather Ja'far al-Sadiq until the latter's death in 148/765. After the death of Abd Allah al-Aftah, Muhammad was the senior most member of the Husaynid branch of the Alids. However, due to the rival group that recognized Musa al-Kazim as their imam, and the Abbasid Caliphate's persecution of all Alid partisans, Muhammad fled Medina with his sons for the east. For this reason, he was known as al-Maktum. He had two sons when living in Medina and then four more sons after his emigration, among whom was his successor Ahmad al-Wafi. Muhammad's descendants became the Fatimid dynasty that ruled Ifriqiya and later Egypt and much of the Levant, and founded Cairo.
Abu al-Husayn Ahmad ibn Abd Allah ibn Muhammad ibn Isma'il, commonly known as Muhammad al-Taqi, was a descendant of the Islamic prophet Muhammad and the ninth of the Isma'ili Imams, succeeding his father, Ahmad al-Wafi. Like his father, he lived primarily in Salamiyah, and Abd Allah ibn Maymun al-Qaddah, the chief missionary, continued to serve as the hijab for him. Known by the title Ṣāḥib al-Rasāʾil, al-Taqi is said to have prepared with his followers an encyclopedic text called the Encyclopedia of the Brethren of Purity. He died in 840 in Salamiyah and was succeeded by his son al-Husayn.
Abu ʿAlī al-Ḥusayn ibn Aḥmad ibn ʿAbd Allāh ibn Muḥammad ibn Ismāʿīl, also known as al-Zakī, al-Raḍī and al-Muqtadā al-Hādī, was a descendant of the Islamic prophet Muhammad and the tenth of the Isma'ili Imams, succeeding his father, Muhammad al-Taqi. Before his death in 881, he entrusted the care of his son and successor, Abd Allah al-Mahdi who was then around 8 years old to his full brother, Sa'id al-Khayr, also known as Abu'l-Shalaghlagh.
Occultation in Shia Islam refers to the eschatological belief that the Mahdi, a descendant of the Islamic prophet Muhammad, has already been born and he was subsequently concealed, but he will reemerge and he will establish justice and peace on earth at the end of time. The signs of his (re)appearance are largely common in Shia and Sunni, , and the belief in the eschatological Mahdi remains popular among all Muslims, possibly owing to numerous traditions to this effect in canonical Sunni and Shia sources.
The History of Nizari Isma'ilism from the founding of Islam covers a period of over 1400 years. It begins with Muhammad's mission to restore to humanity the universality and knowledge of the oneness of the divine within the Abrahamic tradition, through the final message and what the Shia believe was the appointment of Ali as successor and guardian of that message with both the spiritual and temporal authority of Muhammad through the institution of the Imamate.
ʿAbdallāh al-Afṭaḥ ibn Jaʿfar al-Ṣādiq was the eldest son of Ja'far al-Sadiq and the full-brother of Isma'il ibn Jafar. Abdallah's title "al-Aftah" derives from the Arabic words "aftah al-ra’s" (broad-headed) or "aftah al-rijlayn" (broad-footed) used to describe his appearance.
The doctrine of the Imamate in Isma'ilism differs from that of the Twelvers because the Isma'ilis had living Imams for centuries after the last Twelver Imam went into concealment. They followed Isma'il ibn Ja'far, elder brother of Musa al-Kadhim, as the rightful Imam after his father, Ja'far al-Sadiq. The Ismailis believe that whether Imam Ismail did or did not die before Imam Ja'far, he had passed on the mantle of the imamate to his son Muhammad ibn Isma'il as the next imam.
Hamdan Qarmat ibn al-Ash'ath was the eponymous founder of the Qarmatian sect of Isma'ilism. Originally the chief Isma'ili missionary in lower Iraq, in 899 he quarreled with the movement's leadership at Salamiya after it was taken over by Sa'id ibn al-Husayn, and with his followers broke off from them. Hamdan then disappeared, but his followers continued in existence in the Syrian Desert and al-Bahrayn for several decades.
Abu'l-Qāsim al-Ḥasan ibn Faraj ibn Ḥawshab ibn Zādān al-Najjār al-Kūfī, better known simply as Ibn Ḥawshab, or by his honorific of Manṣūr al-Yaman, was a senior Isma'ili missionary from the environs of Kufa. In cooperation with Ali ibn al-Fadl al-Jayshani, he established the Isma'ili creed in Yemen and conquered much of that country in the 890s and 900s in the name of the Isma'ili imam, Abdallah al-Mahdi, who at the time was still in hiding. After al-Mahdi proclaimed himself publicly in Ifriqiya in 909 and established the Fatimid Caliphate, Ibn al-Fadl turned against him and forced Ibn Hawshab to a subordinate position. Ibn Hawshab's life is known from an autobiography he wrote, while later Isma'ili tradition ascribes two theological treatises to him.
Satr is a term used by the Isma'ili Shi'a for various periods in their history where the true imam was hidden and represented through agents. These periods of concealment might end with the renewed public manifestation of the imam, or continue until the present day. Entering into concealment did not mean that the line of imams stopped with the hidden imam; the Isma'ili concept is thus different from the concept of occultation as conceived by the Twelver Shi'a.
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