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Nizari Isma'ilism (Arabic:النزارية,romanized: al-Nizāriyya) are the largest segment of theIsmailis, who are the second-largest branch ofShia Islam after theTwelvers.[1] Nizari teachings emphasise independent reasoning orijtihad;pluralism—the acceptance of racial, ethnic, cultural and inter-religious differences; andsocial justice.[2] Nizaris, along with Twelvers, adhere to theJaʽfari school ofjurisprudence.[3] TheAga Khan, currentlyAga Khan V, is the spiritual leader andImam of the Nizaris.[4] The global seat of theIsmaili Imamate is inLisbon, Portugal.
Nizari Isma'ili history is often traced through the unbroken hereditary chain of guardianship, orwalayah, beginning withAli Ibn Abi Talib, whom Shias believe the prophetMuhammad declared his successor as Imam during the latter'sfinal pilgrimage toMecca, and continued in an unbroken chain to the most recent Imam,Shah Rahim Al-Husayni, the Aga Khan.
From early in his reign, theFatimid Caliph-ImamAl-Mustansir Billah had publicly named his elder sonNizar as his heir to be the next Fatimid Caliph-Imam.DaiHassan-i Sabbah, who had studied and accepted Ismailism in Fatimid Egypt, had been made aware of this fact personally by al-Mustansir. After Al-Mustansir died in 1094,Al-Afdal Shahanshah, the all-powerful Armenian Vizier and Commander of the Armies, wanted to assert, like his father before him, dictatorial rule over the Fatimid State. Al-Afdal engineered apalace coup, placing his brother-in-law, the much younger and dependentAl-Musta'li, on the Fatimid throne. Al-Afdal claimed that Al-Mustansir had made a deathbed decree in favour of Musta'li and thus got the Ismaili leaders of the Fatimid Court and Fatimid Dawa inCairo, the capital city of the Fatimids, to endorse Musta'li, which they did, realizing that the army was behind the palace coup.[5]: p:106–107
In early 1095, Nizar fled toAlexandria, where he received the people's support and where he was accepted as the next Fatimid Caliph-Imam after Al-Mustansir, with golddinars being minted in Alexandria in Nizar's name (one such coin, found in 1994, is in the collection of theAga Khan Museum). In late 1095, Al-Afdal defeated Nizar's Alexandrian army and took Nizar prisoner to Cairo where he had Nizar executed.[5]: p:107
After Nizar's execution, the Nizari Ismailis and theMusta'li Ismailis parted ways in a bitterly irreconcilable manner. The schism finally broke the remnants of the Fatimid Empire, and the now-divided Ismailis separated into the Musta'li following (inhabiting regions of Egypt, Yemen, and western India) and those pledging allegiance to Nizar's sonAl-Hadi ibn Nizar (living in regions of Iran andSyria). The latter Ismaili following came to be known asNizari Ismailism.[5]: p:106–107
The Fidai were feared as theAssassins, but did notassassinate for payment. Although they were trained in the art ofspying andcombat, they also practiced Islamicmysticism at the highest level. This religious ardor turned them into formidable foes, as in the anecdote ofCount Henry of Champagne. Returning fromArmenia, Henry spoke with Grand MasterRashid ad-Din Sinan (known tothe West as "The Old Man of the Mountain") at one of his castles,al-Kahf, in Syria. Henry pointed out that since his army was bigger by far than Sinan's, Sinan should pay him an annual tribute.
Sinan refused, asserting that his army was far stronger, in spirit and unquestioning obedience if not in numbers. He invited Henry to witness this obedience and sacrificial spirit of his Fidai. Sinan signalled to a Fidai standing on the parapet of a high wall of his castle, to jump. The Fidai called out "God is Great" and unhesitatingly took a headlong death dive into the rocks far below. The bewildered Henry asked Sinan the cause for the suicidal jump. Sinan pointed once again to the Fidai who had taken the place of the now dead Fidai. Again Sinan gave a signal to the Fidai to jump and the second Fidai also called out "allah hu akbar" and jumped to his death. Henry was visibly shaken by the experience of witnessing the two Fidais' total disregard for their own lives. He accepted Sinan's terms of peace on a non-tribute-paying basis. The Nizaris thus averted debilitating wars against them because of their Fidais' feats of self-sacrifice and assassinations of powerful enemy leaders to demonstrate the will and commitment of the community to live free from being a vassal to any Levantine power.[6]: p:25
The Fidai were some of the most feared assassins in the then known world.[5]: p:120–158 [7] Sinan ordered assassinations against politicians and generals such as the great Kurdish general and founder of theAyyubid dynasty,Saladin. A sleeping Saladin had a note from Sinan delivered to him by a Fidai planted in his entourage. The note was pinned to his pillow with a dagger, and it informed Saladin that he had been spared this once and should give up his anti-Nizari militancy. A shaken Saladin quickly made a truce with Sinan.[5]: p:144
Subsequently, the Fidai aided the Muslim cause against the ChristianCrusaders of theThird Crusade which includedRichard the Lionheart of England. Saladin, having by now established a friendly relationship with Sinan, the Nizari Fidai themselves joined Saladin's forces to defeat the Crusaders in the last great battle between the two forces. Later on, when "the Nizaris faced renewedFrankish hostilities, they received timely assistance from the Ayyubids".[5]: p:146
The Fidais' apparent lack of fear of personal injury or even death could not be understood by the Crusaders, who propagated the black legends of the so-calledAssassins. According to Daftary, these were "fictions ... meant to provide satisfactory explanations for behavior that would otherwise seem strange to the medieval Western mind".[5]: p:14 These black legends were then further popularized in the Western world byMarco Polo, the Venetian storyteller who had, in fact, never investigated Sinan, in contradiction to his claim that he had. Polo asserted that Sinan fedhashish to his drugged followers, the so-calledHashishins (Assassins), so as to fortify them with the type of courage to commit the assassinations of the most intrepid kind.[5]: p:14
This tale of the "Old Man of the Mountain" was assembled by Marco Polo and accepted byJoseph von Hammer-Purgstall, a 19th-centuryAustrianorientalist responsible for much of the spread of this legend. Until the 1930s, Hammer-Purgstall's retelling of Marco Polo's fiction served as the standard description of the Nizari Ismailis across Europe. "TheRussian orientalistVladimir Alexeyevich Ivanov ... gained access also to Nizari literature preserved in Central Asia, Persia, Afghanistan and elsewhere ... compiled the first detailed catalogue of (Nizari and Fatimid) Ismaili works, citing some 700 separate titles attesting to the hitherto unknown richness and diversity of (Nizari and Fatimid) Ismaili literature and literary traditions".[5]: p:17
The Nizari Ismailis have since split from others, initially from theQarmatians,Druze,Musta'li Ismailis, Muhammad Shahi Nizari Ismailis, andSatpanthis, the last two splitting from the Nizari branch of Ismailism in the 14th and 15th centuries. Following the death of 28th ImamShams al-Din Muhammad, the Nizari Isma'ili split was into two groups: the Mu'mini Nizari (or, Muhammad-Shahi Nizari) who considered his elder son Ala al-Din Mu'min Shah to be the next Imam followed by his son Muhammad Shah, and the Qasimi Nizari (or, Qasim-Shahi Nizari) who consider his younger son Qasim Shah to be the next Imam. The final known 40th Imam of the Mu'mini Nizari, Amir Muhammad al-Baqir ibn Haydar al-Mutahhar disappeared in 1796. The Mu'mini line has diminished today to a few thousand followers in Syria,[8] while the Qasim-Shahi line has ended up representing most modern Isma'ilis, and is led today by theAga Khans.[9][10]
The Nizaris regard Hassan bin (son of) Ali as a Trustee Imam (imam al-mustawda) as opposed to a Hereditary Imam (imam al-mustaqarr). This fact is clearly demonstrated in the recitation of the Nizari Ismailis’ daily prayers three times a day in which althoughHassan bin Ali is revered as part of the Prophet's personal family (Ahl al-Bayt), his name is not included in thehereditary lineage[11] from their first Imam, Imam Ali, to their 49th[12] Imam Prince Karim al Hussaini. If Hassan bin Ali's name were to be included as one of the Ismaili Imams in their prayer recitation then the present Imam Prince Karim of the Nizari Ismailis would have to be the 50th Imam and not the 49th Imam - the way he has identified himself and is known to the world.
All Nizārī Ismā'īlīs presently accept theAga Khan as their Imām-i-Zaman (Imam of the Time).Aga Khan IV (Karim al-Hussaini), who was Imām until his death in 2025, was referred to in Persian asKhudawand (Lord of the Time), in Arabic asMaulana (Master) orHāzar Imām (Present Imam). Karim succeeded his grandfatherAga Khan III (Sir Sultan Muhammad Shah) as Imām in 1957, when he was a twenty-year-old undergraduate at Harvard University. He was referred to as "the Imam of theAtomic Age". The period following his accession can be characterized as one of rapid political and economic change. Planning of programs and institutions became increasingly difficult due to the rapid changes in the newly emerging post-colonial nations where many of his followers resided. Upon becoming Imām, Karim's immediate concern was the preparation of his followers, wherever they lived, for the changes that lay ahead. This rapidly evolving situation called for bold initiatives and new programs to reflect developing national aspirations in the newly independent nations.[5]: p:206–209 The current Imām as of 4 February 2025 is Karim's son,Aga Khan V (Rahim al-Hussaini).
In view of the importance that Islām places on maintaining a balance between the spiritual well-being of the individual and the quality of his life, the Imām's guidance deals with both aspects of the life of his followers. The Aga Khan IV encouraged Ismā'īlī Muslims settled in the industrialized world to contribute towards the progress of communities in the developing world through various development programs. The Economist noted that Isma'ili immigrant communities integrated seamlessly as immigrant communities and did better at attaining graduate and post-graduate degrees, "far surpassing their native, Hindu, Sikh, fellow Muslims, and Chinese communities".[13]
One aspect of the Ismaili community's economic prosperity lies an ethos of mutual support and help existing within the community and devotion to the Imam[14] This can result in commercial cooperation and marriages within the community. The present Imam regularly bestows worldly and spiritual guidance to the community.[15]
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Following an agreement with the government ofPortugal in 2015, the Aga Khan IV officially designated the Henrique de Mendonça Palace, located on Rua Marquês de Fronteira inLisbon, as the "Diwan (seat) of the IsmailiImamat" (Portuguese:Divã do Imamato Ismaeli) on 11 July 2018.[16]
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Nizari Ismaili theology is the pre-eminent negative orapophatic theology of Islam because it affirms the absolute Oneness of God (tawhid) through negating all names, descriptions, conceptions, and limitations from God. The Ismaili theology of tawhid goes back to the teachings of the early Shi‘a Imams, especially ImamAli ibn Abi Talib (d. 661), ImamMuhammad al-Baqir (d. 743), and ImamJa‘far al-Sadiq (d. 765). Additionally, a number of eminent Ismaili Muslim philosophers —Abu Ya‘qub al-Sjistani (d. 971),Ja‘far ibn Mansur al-Yaman (d. 960),Hamid al-Din al-Kirmani (d. 1021),al-Mu’ayyad al-Din Shirazi (d. 1077),Nasir-i Khusraw (d. 1088),Abd al-Karim al-Shahrastani (d. 1153),Nasir al-Din al-Tusi (d. 1273) — consolidated and refined the Ismaili theology of tawhid using the strongest philosophical arguments of their time. Even in the present age, Imam Shah Karim al-Husayni Aga Khan IV, the 49th hereditary Imam of the Shi‘a Ismaili Muslims, continued to stress the absolute and utter transcendence of God. At the 1975 All-Ismailia Paris Conference, the Ismaili Imam endorsed and approved the following resolution concerning the contemporary Ismaili position on the concept of God:
The absolute transcendence of God to be emphasized, and the Ismaili belief in God to be expounded in association with the general stress on the transcendence of God in the Qur’an, as exemplified particularly in the Surat al-Ikhlas.[17]
The Ismaili Concept of tawhid can be summarized as follows:[18]
The full recognition of tawhid, in a mode beyond human rational discourse, is a spiritual and mystical realization in the human soul and intellect calledma'rifah. In the Ismailitariqah of Islam, thema‘rifah of thetawhid of God is attained through the Imam of the Time. The perfect soul of the Imam of the Time always experiences the fullness of thema‘rifah of God and hismurids reach that recognition through the recognition of the Imam.[19]
Nizaris, like all Muslims, consider theQuran, the centralreligious text ofIslam, to be the word of God.[20] Nizaris employtafsir (the science of Quranic commentary) forzahir, or exoteric understanding, andtawil (the Quranic poetic metre), forbatin, or esoteric understanding.
For Nizaris, there exists a dialectic between revelation and human reasoning, based on a synergy of Islamic scripture and classical Greek philosophy, in particularAristotelian reasoning andneoplatonic metaphysics. It seeks to extend an understanding of religion and revelation to identify the outwardly apparent (zahir), and also to penetrate to the roots, to retrieve and disclose that which is the inner underlying (batin). This process of discovery engages both the intellect ('aql) and the spirit (ruh), generating an integral synergy to illuminate and disclose truths (haqi'qat) culminating ingnosis (ma'rifat). Parallels have also been noted between the Nizari version ofImamah and the Platonic idea of aphilosopher king.[21]
Over the many phases of Nizārī Ismāʿīlī history – pre-Fāṭimid, Fāṭimid, Alamūt, Post-Alamūt, Anjudan, etc., there has never been a single unified view of eschatology. While there are certainly eschatological ideas from the Pre-Fāṭimid period that have been carried unto the present day, particularly those of Abū Ya’qūb al-Sijistānī and his intellectual disciples, each phase has brought in original ideas and renewed those of the past. The academic field of Ismāʿīlī eschatology is one that has been rarely studied in western secondary literature, and the little work that has been done on Ismāʿīlī eschatology primarily surrounds the event of the proclamation of a qiyāmah during the Alamūt period. Otherwise, there have been zero studies published on the eschatologies of pre-Fāṭimid Ismāʿīlī thinkers and post-Alamūt Ismaili thinkers. Furthermore, no work done has been done on the eschatology of the South Asian traditions of Nizārī Ismāʿīlism.[22] The Ismāʿīlīs, like thefalāsifa (Islamic Neoplatonic-Aristotelian philosophers), have understood resurrection, paradise, and hell throughtaʾwīl (esoteric interpretation) and, thus, have all argued that these are spiritual realities and not physical, material realities. On the rewards of Paradise, al-Sijistānī writes in theKitāb al-Yanābīʿ:
لما كان قصارى الثواب انما هي اللذة ، وكانت اللذة الحسية منقطعة زائلة ، وجب ان تكون التي ينالها المثاب ازلية غير فانية ، باقية غير منقطعة . وليست لذة بسيطة باقية على حالاتها غير لذة العلم . كان من هذا القول وجوب لذه العلم للمثاب في دار البقاء ، كما قال الله عز وجل : اكلها دائم وظلها تلك عقبى الذين اتقوا
Because the limit of reward is pleasure, and sensual pleasure is ephemeral, and it is necessary that the reward which is obtained be eternal and not ephemeral, everlasting and not discontinuous. And there is no simple, everlasting pleasure except the pleasure of knowledge. From this statement, it necessarily follows that the pleasure of knowledge is the reward in the hereafter, as God, glorified and sublime, said: "Its fruit is everlasting and its shade, that is the destination of those who are righteous (Qurʾān 13:35)"[23]
According to al-Sijistānī, the most important piece of knowledge to acquire is the recognition of the one who initiates the resurrection, whom he callsṢāḥib al-Qiyāmah (Lord of Resurrection). Al-Sijistānī writes in theKitāb al-Yanābīʿ:
فترى الناس على طبقتين : طبقة ممن آمنوا به وصدقوه وانتظروا ظهور، فهم بذلك النور مقتبسون، متنعمون ، مستبشرون . وطبقة ممن كذبوا به وغفلوا عن حده ۲ ، فهم بذلك النور ايضاً متحرقون ، معاقبونSo you will see people divided into two classes: One class consists of those who believe in the Lord of Resurrection, pronounce his Truth, and await his appearance. They are in that Light, acquiring knowledge, blessed, and rejoicing. The other class consists of those who deny him and ignore his rank. They are in the Light also, but are burned and punished[24]</poem>
Paradise and Hellfire in the Nizārī Ismāʿīlī tradition, are thus, not characterised by material forms, sensual pleasures, and physical burning, rather Paradise is understood to be the presence of knowledge of real truths while Hellfire is understood to be ignorance. The Nizārī Ismāʿīlī philosopher-theologians, as can be seen in the passage quoted above, did not believe that Paradise and Hellfire were "places" that souls inhabit, rather – because the rewards and punishments are spiritual – they are something the soul directly experiences in itself. Al-Sijistānī explicitly says in the passage above that both classes of people are exposed to same the Light (فهم بذلك النور ايضاً), however one class experiences this Light as blessings whilst the other experiences it as burning. These states correspond not to location, but to the level of knowledge in the soul. Additionally, the most famous intellectual disciple of al- Sijistānī –Nāṣir-i Khusraw – writes in theShish Fasl:
[I]t is inevitable that the human soul should return to the Universal Soul. The question only concerns the manner in which it will return...If, however, the return of the individual soul to its source is not in harmony, it will meet with suffering hardships whose painfulness is described by being placed in the midst of fire, the position which will never come to an end[25]
Thus, for Nāṣir-i Khusraw, all souls return to the same spiritual abode but those souls which are ignorant will experience pain, as if "being placed in the midst of fire". While Nāṣir-i Khusraw suggests here the suffering is eternal, he has in another text – specifically theWajh-i Dīn – indicated that the pains of Hell are temporary and that the Prophet will come on the Day of Resurrection to blow out the fires of Hell and rescue its inhabitants.[26] While both infernalist and universalist positions have existed as legitimate views in the community, annihilationist views have existed as well, specifically being introduced by Naṣīr al-Dīn al-Ṭūsī. Like both al-Sijistānī and Nāṣir-i Khusraw, Naṣīr al-Dīn al-Ṭūsī believed that paradise and hell were spiritual and mental states that the soul experiences and not physical places or sensual pains and desires.[27] While Naṣīr al-Dīn al-Ṭūsī believed that the punishment of ignorant, damned souls was eternal, he believed this eternal punishment took the form of annihilation, i.e. permanent non-existence. He writes:
There is also only one real Hell, and that is eternal punishment, everlasting disappointment and eternal non-existence; the meaning of all this is being outcast from God in every sense of the word[27]
The last most public eschatological view espoused by any Ismāʿīlī was written by the 48th Ismāʿīlī Imām – Sulṭān Muḥammad Shāh Āgā Khān III – who endorses a universalist position in regards to salvation and specifically states in his Memoirs that he prays "that all may be reconciled in Heaven in a final total absolution".[28] The position of Āgā Khān III can be said to be generally in line with classical Ismāʿīlī views, as well as the views of thefalāsifa and Sunnī-Sufīs like Ibn ʿArabi (such as in hisFutūḥāt al-Makkiyya) and those of the Shīʿī ʿIrfān tradition, like Mullā Ṣadra (such as in hisTafsīr Sūrat al-Fātiḥa).[29]
Unlike many other groups, inter-faith marriages are recognized by the community. In addition to the other Abrahamic faiths, the prevalence of Nizari Ismailis of South Asian descent has resulted in growing numbers married to those ofDharmic faiths, such asHinduism,Buddhism, andJainism, as well as other Indian religions, such asSikhism andZoroastrianism. TheAga Khan IV said that he had no objection to increasingly-common mixed marriages, and met non-Ismaili spouses and children during his variousdeedars throughout the world. In fact, many members of his family, including his daughterPrincess Zahra Aga Khan, have married non-Ismailis in inter-faith ceremonies.Child marriages are strictly prohibited. The Aga Khan IV also condemnedpolygamy, except in certain circumstances.[30]
Unlike the other branches of Islam, Nizari Isma'ilis divide theRamadan fast into two separate, but closely related, kinds:ẓāhirī ṣawm (exoteric fasting) andbāṭinī ṣawm (esoteric fasting). The former refers to the abstention from food, drink and sensual pleasure. The latter refers to the abstention from communicating the esoteric knowledge of revelation (tanzīl) and interpretation (ta’wīl) to those who are not ready to receive it.[31]
A third kind of fasting known asḥaqīqī ṣawm (real fasting) is the abstention from anything (in thought, word, or deed) which is contrary to the Command of God. This kind is observed year-round.[31]
The Aga Khan Development Network[32] (AKDN) was set up by the Imamate and the Ismaili community as a group of private, non-denominational development agencies that seek to empower communities and individuals, regardless of ethnicity or religious affiliation, and seek to improve living conditions and opportunities within the developing world. It has active working relationships with international organizations such as theUnited Nations (UN) and theEuropean Union (EU), and private organizations such as theBill & Melinda Gates Foundation. Governmental bodies the AKDN works with include theUnited States Agency for International Development, theCanadian International Development Agency, theUnited Kingdom'sDepartment for International Development, andGermany'sFederal Ministry of Economic Cooperation and Development.It's also known that the Aga Khan Development Network is funded by donations and offerings given by the followers of the Aga Khan.[33]
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