The Fatimid dynasty was an Arab dynasty that ruled the Fatimid Caliphate, between 909 and 1171 CE. Descended from Fatima and Ali, and adhering to Isma'ili Shi'ism, they held the Isma'ili imamate, and were regarded as 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 sub-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.
Abū Muḥammad Ismāʿīl ibn Jaʿfar al-Mubārak was the eldest son of Ja'far al-Sadiq and the sixth Imam in Isma'ili Shia Islam. He also 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.
al-Ismāʿīliyya al-khāliṣa / al-Ismāʿīliyya al-wāqifa or Seveners was a branch of Ismā'īlī Shīʻa. They broke off from the more numerous Twelvers after the death of Jafar al-Sadiq in 765 AD. They became known as "Seveners" because they believed that Isma'il ibn Ja'far was the seventh and last Imam. They believed his son, Muhammad ibn Isma'il, would return and bring about an age of justice as Mahdi. Their most well-known and active branch were the Qarmatians.
The Nizaris are the largest segment of the Ismaili Muslims, who are the second-largest branch of Shia Islam after the Twelvers. Nizari teachings emphasize independent reasoning or ijtihad; pluralism—the acceptance of racial, ethnic, cultural and inter-religious differences; and social justice. Nizaris, along with Twelvers, adhere to the Jaʽfari school of jurisprudence. The Aga Khan, currently Aga Khan IV, is the spiritual leader and Imam of the Nizaris. The global seat of the Ismaili Imamate is in Lisbon, Portugal.
The Qarmatians were a militant Isma'ili Shia movement centred in al-Hasa 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.
The Musta‘lī are 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. Isma'ilism is a branch of Shia Islam.
The Sulaymani branch of Tayyibi Isma'ilism is an Islamic community, of which around 70,000 members reside in Yemen, while a few thousand Sulaymani Bohras can be found in India. The Sulaymanis are sometimes headed by a Da'i al-Mutlaq from the Makrami family.
Hafizi 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.
Abu Mansur Nizar ibn al-Mustansir was a Fatimid prince, and the oldest son of the eighth Fatimid caliph and eighteenth Isma'ili imam, al-Mustansir. When his father died in December 1094, the powerful vizier, al-Afdal Shahanshah, raised Nizar's younger brother al-Musta'li to the throne in Cairo, bypassing the claims of Nizar and other older sons of al-Mustansir. Nizar escaped Cairo, rebelled and seized Alexandria, where he reigned as caliph with the regnal name al-Mustafa li-Din Allah. In late 1095 he was defeated and taken prisoner to Cairo, where he was executed by immurement.
Abū ʿAbd Allāh Muḥammad ibn Ismāʿīl ibn Jaʿfar al-Maktūm, was the eldest son of Isma'il ibn Ja'far and the seventh Imam in Isma'ili Shia Islam. 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 this Fatimid branch of al-Husayn’s descendants. However, due to the rival group that recognized Musa al-Kazim and the Abbasid persecution of all Fatimids, Muhammad ibn Isma'il 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 further founded the Fatimid dynasty, later called the Nizari and Musta'li.
Abū Aḥmad ʿAbd Allāh ibn Muḥammad ibn Ismāʿīl, was a descendant of the Islamic prophet Muhammad and the eight of the Isma'ili Imams, succeeding his father, Muhammad ibn Isma'il. Abd Allah traveled throughout Persia and the Middle East. At an unknown date, in the first half of the 3rd/9th century, he found refuge in Syria, where he eventually re-established contact with some of his da'is, and settled in Salamiyah, continuing to pose as a Hashimite merchant. Abd Allah did not reveal his true identity publicly and only a few high ranking Isma'ili hujjats and da'is were aware of his whereabouts. He is known by the epithets al-Wāfī and al-Raḍī. Abd Allah designated his son Ahmad as his successor and died around 828.
Abū al-Ḥusayn Aḥmad ibn ʿAbd Allāh ibn Muḥammad ibn Ismāʿīl, also known as al-Taqī and Ṣāḥib al-Rasāʿil, 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 (da'i), continued to serve as the hijab for him. 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.
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.
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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