Ismailism

The Ismaili Fatimids proclaimed a rival caliphate at Cairo in 909 and held Egypt and the holy cities' routes for two centuries.

This source names Ismailism directly: "later specialist scholarship on Nizari Ismailism has refined some of its details, so a fine grained claim benefits from checking against more recent work as well."

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Ismaili teaching holds the same principle of designated succession and follows its own line of imams, so the caliphate as Sunni theory defines it is refused.

The dai is the missionary and representative of the Ismaili dawa, and the structured hierarchy of dais is how the Ismaili community was organised and spread.

The ginans are the Nizari Ismaili devotional corpus of South Asia, sung in the jamatkhana and carrying the community's teaching.

The order the crusading sources called the Assassins was the Nizari Ismaili state, a real polity of the Nizari branch with its castles in Persia and Syria. It is part of Ismaili history rather than a society standing beside the tradition.

The declaration at Ghadir Khumm founds the Ismaili claim to a continuing line of imams as squarely as it founds the Twelver one, and the two part company later.

Ismaili tradition honours Ali as the first of the Imams and the collection is read within that veneration rather than as a source of law.

Ismaili Islam is among the traditions the message places within the recognised bounds, which was the substance of its claim.

The Ismaili Imam is living, present and hereditary. The line did not go into occultation, and the Aga Khan holds the office today, which is the point on which the Ismailis parted from the Twelvers.

Nizari Ismaili doctrine has no occultation, since the line of Imams has continued unbroken to the present Aga Khan. The Mustali branch does hold its Imam concealed and is led by a dai acting in his name.

Adl, divine justice, carries the imprint of early Fatimid Ismaili theology's engagement with Mutazili rational theology.

An afterlife of resurrection and judgement is affirmed doctrine in Ismaili Shia Islam.

Senior leadership office of Ismailism.

AKDN is the Nizari Ismaili Imamat's own development network, led by the Aga Khan, the hereditary Imam of the Nizari Ismaili branch of Shia Islam.

Tied to Ismailism through the balance of recent scholarship favoring Fatimid Ismaili state patronage for its production, honestly carried as the museum's own uncertain-origin finding rather than a settled attribution.

The da'i, and today chiefly the Da'i al-Mutlaq of the Tayyibi branches, is specific to Ismailism; the office has no equivalent in Sunni or Twelver Shia Islam.

Ismaili teaching rests on the distinction between the outer law and its inner meaning, which only the Imam can unfold, so interpretation is bound to a living authority rather than left to the scholar.

Ismaili communities keep Ramadan, though some, notably the Nizari, stress its inner meaning and observe it in forms that differ from the practice of the Muslim majority.

Muhammad is affirmed as the last of God's prophets in Ismaili Shia Islam.

Hadith are affirmed as a source of doctrine in Ismaili Shia Islam, transmitted through its own chains and compiled chiefly in works such as Da'a'im al-Islam, which the atlas does not yet catalogue as a separate scripture text entry.

Ismailism holds a living Imam in continuous hereditary succession, currently the Aga Khan for the Nizari line; Ismailis and Twelver Shia disagree over which line of Imams became legitimate after the death of Ja'far al-Sadiq in 765.

Ismaili Shia Islam holds that the imamate has continued in an unbroken living succession from Ali, currently held, in its Nizari branch, by the Aga Khan.

Iman is foundational to Ismaili Shia Islam.

Ismaili doctrine holds the Imam protected from error, and because the line has not ended the protected authority is present rather than remembered.

Ismailis hold the pilgrimage obligatory while also teaching an inner pilgrimage, the approach to the Imam, so the rite carries an esoteric meaning alongside the outward journey to Mecca.

Ismailis observe the prohibition on pork, one of the outward rules of the law that the tradition retains alongside its esoteric interpretation of scripture.

Nubuwwah, prophethood culminating in Muhammad, is affirmed doctrine in Ismaili Shia Islam.

Qiyamah, the resurrection, is affirmed doctrine in Ismaili Shia Islam, though classical Ismaili philosophy has also read it esoterically as a spiritual awakening.

Sharia is affirmed in Ismaili Shia Islam, with the present Nizari Ismaili Imam holding authority to interpret its application for the age.

Precautionary concealment has a long history in Ismaili communities, which lived for centuries as a minority under hostile rule.

Tawhid, the absolute oneness of God, is affirmed foundational doctrine in Ismaili Shia Islam.

Ismailis affirm the line of Imams descending through Ali but part from the Twelvers at the succession to Jafar al-Sadiq, following his son Ismail, from whom they take their name.

Nizari Ismailis hold that the Imam is present in every age, the office held today by the Aga Khan, whose guidance on faith and daily life is binding upon the community.

The Quran, held to be the literal and uncreated word of God revealed to Muhammad, is canonical scripture across every branch of Islam, including this tradition.

Barzakh is affirmed in Ismaili doctrine.

Fitra is affirmed in Ismaili doctrine, and with it the position that no guilt is inherited.

Haya is affirmed in Ismaili doctrine as a quality of speech, conduct and dress.

Ihsan is affirmed in Ismaili doctrine, and the inward dimension it names is systematised as the batin, the interior sense that the zahir of law and scripture carries.

Jihad is affirmed in Ismaili doctrine, and the Nizari record of the Alamut period is the source of the Assassin legend, which is a European construction about the community rather than a doctrine of it.

The weighing of deeds at the judgement is affirmed in Ismaili doctrine, and Ismaili interpretation reads the eschatological imagery for its interior sense as well as its plain one.

Sabr is affirmed in Ismaili doctrine, and endurance under persecution has a long history behind it in this community.

Shirk is affirmed in Ismaili doctrine, and the tradition's negative theology presses the point further than most: God is beyond both affirmation and negation, so that even attributing being to Him is a form of association.

Shukr is affirmed in Ismaili doctrine.

Taqwa is affirmed in Ismaili doctrine as the Quran's measure of human worth.

Tawakkul is affirmed in Ismaili doctrine.

Tawbah is affirmed in Ismaili doctrine as a turning back to God.

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