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the branch of Shiism noted for its esoteric philosophy

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"There are many bridges between Ismailism and Sufism, especially in the South Asian context," he says.
However, Ismailism strengthened after Taj Mughal's invasion of Gilgit and Hunza-Nagar in 1320 AD.
According to local traditions, famous Ismaili dai, Nasir Khusrow also traveled to the Lot Kuh Valley of the Chitral District during his stay in Yamgan, and converted many people to Ismailism. 30 The khalifa plays an important role in the religious life of Wakhis of Chitral.
De Smet's analysis of the epistles from the perspective of Fatimid Ismailism brings new light to our understanding of the origins of the Druze faith and stresses the serious limitations of our understanding of its early doctrine.
In fact, on two important occasions in the past, such movements led to the establishment of powerful and relatively durable states: the Fatimid Empire, which was founded through the radical Shiite movement known as Ismailism, whose ultimate base was Egypt and whose formal existence lasted from 909 to 1171; and the Safavid Empire of Iran, which was launched by the Safaviya Sufi Shiite order, and which formally lasted from 1501 to 1722.
Ismailism: Imam Jaafar Al Sadiq had a son named Ismail who was the oldest of his children.
(5) The Babai movement was a socio-religious reform movement that, although superficially islamized, preserved elements of pre-Islamic Turkish belief and rites often labeled "shaman." (6) The rural milieu of the Babai was less influenced by the Koran-based Islam of the madrasa than by minor Islamic traditions, often referred to as "heterodox" (7)--such as Ismailism, Batinism, and various concepts of popular Sufi Islam.
One knows from the documented history of Sindh that during the eleventh century, when Soomras were the rulers of Sindh, Ismailism was the state religion.
Since the pioneering work of Ivanow before and after the Second World War, the study of the history and doctrines of Ismailism has become a growth industry, researched by both Ismaili and non-Ismaili scholars, greatly assisted by the Institute of Ismaili Studies in London with its library and growing collection of manuscripts, and summed up in The Ismailis.
The difference between the Twelvers and Ismailism lies in that for the latter the imamate revolves around the number seven and prophecy does not terminate with Prophet Muhammad.
Shi'ism was also embraced by most Khazaras of Afghanistan and Pamiris in the Badashkhan region of Tajikistan and Afghanistan (in the form of Ismailism), as well as by minority groups among other Central Asian nationalities such as the Turkmen.
In the book before us, Jonathan Bloom offers both a fine summation of what is already known, or ought to be known, about Fatimid art and a good place to explore new ways to investigate the many problems and possibilities it affords for future research, particularly in the exceedingly difficult matter of establishing a connection between the Ismailism of the dynasty and the arts produced for it or under its direction.
Toward the end of the 11th century the missionary activity of Ismailism took root in the fort of Alamut and for nearly a century and a half the Ismailis lived in complete independence in the central regions of Persia.
Those interested in a more accurate historical account should consult Daftary's Short History of Ismailism (Edinburgh, 1998).