Editing Ismailism (section)

==Branches==
[[File:Branch of Shi'a Islam.png|800px|thumb|center|Branching of Ismāʿilism within Shia Islam at a glance. (Note: Kaysani's Imam Hanafiyyah is a descendant of Ali from Ali's wife [[Khawlah bint Ja'far|Khawlah]], not Fatimah.)]]

===Nizari===
{{Main|Nizari}}

The largest part of the Ismāʿīlī community, the Qasim-Shahi Nizari Ismāʿīlīs, today accept [[Aga Khan V|Prince Rahim Aga Khan V]] as their 50th Imām,<ref>{{cite web |title=The Ismaili: His Highness the Aga Khan |url=https://transition.ismaili/ |url-status=live |archive-url=https://web.archive.org/web/20250204225159/https://transition.ismaili/ |archive-date=4 February 2025 |access-date=5 February 2025 |website=The Ismaili}}</ref> who they claim is descended from Muḥammad through his daughter Fāṭimah az-Zahra and 'Ali, Muḥammad's cousin and son-in-law. The 46th Ismāʿīlī Imām, [[Aga Khan I|Aga Hassan ʻAlī Shah]], fled [[Iran]] in the 1840s after being blamed for a failed coup against the Shah of the [[Qajar dynasty]].<ref name="DaftaryShort1998p196">{{cite book |last=Daftary |first=Farhad |title=A Short History of the Ismailis |year=1998 |publisher=Edinburgh University Press |location=Edinburgh, UK |isbn=0-7486-0687-4 |pages=196–199}}</ref> Aga Hassan ʻAlī Shah settled in [[Mumbai]] in 1848.<ref name="DaftaryShort1998p196" />
<!-- references needed. Like its predecessors, the present constitution is founded on each Ismāʿīlī's spiritual allegiance to the Imām of the Time (''Imām az-Zamān''), which is separate from the secular allegiance that all Ismāʿīlīs owe as citizens to their national entities. The present Imām and his predecessor emphasized Ismāʿīlīs' allegiance to their country as a fundamental obligation. These obligations are to be discharged not by passive affirmation but through responsible engagement and active commitment to uphold national integrity and contribute to peaceful development.{{cn|date=May 2022}}

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 has encouraged Ismāʿīlis settled in the industrialized world to contribute towards the progress of communities in the developing world through various development programmes. In recent years, Nizari Ismāʿīlīs, who have come to the US, Canada and Europe, many as refugees from Asia and Africa, have readily settled into the social, educational and economic fabric of urban and rural centres across the two continents. But there are small pockets of Nizaris living all over the world. As in the developing world, the Nizari Ismāʿīlī community's settlement in the industrial world has involved the establishment of community institutions characterized by an ethos of self-reliance, an emphasis on education, and a spirit of philanthropy. They have helped the poor and needy, using their affluence for the betterment of the world. -->

====Islamic marriage contract reforms by the Aga Khan III====
===== History =====
The Nizari Ismaili Imams (known as the Aga Khans since the 18th century<ref name="Asani">{{cite book |last1=Asani |first1=Ali |title=The Islamic Marriage Contract |date=2008 |publisher=Harvard Law School |location=Cambridge, MA |isbn=978-0-674-02821-0 |pages=285–295}}</ref> have used their power to institute reforms that affected personal lives of men and women in the community. Aga Khan III, the 48th Nizari Ismaili Imam,<ref name="TheIsmaili">{{cite web |title=His Highness the Aga Khan |url=https://the.ismaili/his-highness-aga-khan |website=the.Ismaili |language=en |date=25 October 2007}}</ref> was passionate in this movement. He came into his role at an early age, due to his father's early death, so his mother, Lady Ali Shah, played an influential role during his early years.<ref name="Asani" /> The influence of women during his rule continued in his later years with his wife Umm Habiba.<ref name="Asani" /> Imam Aga Khan III ruled from 1885 to 1957 and the 49th Imam, his grandson, Imam Aga Khan IV ruled from 1957 to 2025.<ref name="source" /> A majority of Aga Khan III's efforts sought to reform Ismaili marriage contract laws which have significantly impacted women within the Nizari Ismaili community.{{Citation needed|date=June 2019}}

===== Reforms (on marriage, divorce, segregation, and education) =====
The focus of Imam Aga Khan III's message was to promote the idea that women were free and independent. In a message to his followers in 1926, he proclaimed that:

''"I do not want Ismaili women dependent on anyone—their parents, husbands, or anyone except God...I have no doubt that the whole spirit and teaching of my ancestor the Holy Prophet encouraged the evolution of all legitimate freedom and legitimate equality before men and women".''<ref name="Asani" />

The Aga Khan also played a pivotal role in promoting women's participation in the affairs of the Ismaili community. He criticized practices such as veiling, gender segregation, and the acts of Pardah (masking oneself from the public) and zenana (restraint on women from leaving the home). In addition, the Ismaili community from various parts of the world worshipped jointly, often in multiple languages. This has led to a general absence of racial segregation. Women play are actively engaged in all aspects of ritual practice, reflecting the inclusive and egalitarian values espoused by the Imam.<ref>{{Cite book |last=Moir |first=Zawahir |date=2013-07-04 |title=Ismaili Hymns from South Asia |page=13 |doi=10.4324/9781315027746|isbn=978-1-315-02774-6 }}</ref>

Aga Khan III believed economic independence was key to achieving this equality and freedom. By becoming educated and earning their own livelihood, women would no longer be a burden on their parents or spouses. He proclaimed:

''"I am trying to guide our young women's lives into entirely new channels. I want to see them able to earn their livings in trades and professions, so that they are not economically dependent on marriage, nor a burden on their fathers and brother[s]''".<ref name="Moolji">{{cite book |last1=Khoja Moolji |first1=Sheila |title=Forging the Ideal Educated Girl: The Production of Desirable Subjects in Muslim South Asia |url=https://archive.org/details/dli.doa.019 |date=2018 |publisher=California: University of California Press |isbn=978-0-520-97053-3 |pages=[https://archive.org/details/dli.doa.019/page/n39 23]–59}}</ref>

In effect, marriage would no longer be imposed on women due to economic necessity. The Aga Khan III realized that education was at the forefront of this reform and encouraged parents who only had enough money to send one child to school to send their daughters.<ref name="Asani" /> And this advocacy for education was not limited to elementary literacy.<ref name="Moolji" /> To ensure girls had access to education, there was a minimum marriageable age instituted (for both boys and girls) and child marriage was banned.<ref name="Asani" /> Moreover, marriage against the will of the bride was outlawed as brides were to sign their marriage contracts according to their choice.<ref name="Asani" /> Other reforms in marriage laws included decisions on polygamy and divorce. In 1905, polygamy was permitted with the condition of the "maintenance of the first wife" and later that was changed to only be allowed for specific reasons.<ref name="Asani" /> In 1962, polygamy was outlawed within the Nizari Ismaili community.<ref name="Asani" /> Women were allowed to divorce their husbands and for a husband to divorce his wife, he was required to stand before a council which ultimately decided whether the divorce was granted or denied.<ref name="Asani" /> Additionally, Aga Khan III took efforts to eliminate and mitigate the stigma around divorces and divorced women.{{cn|date=May 2022}}

===== Barriers to realization of reforms =====
A discrepancy exists between the rights offered to women through these reforms and the actual realization of the practice of those rights. Cultural norms and views continue to guide many members of the community who criticize the reforms as being influenced from western values.<ref name="Asani" /> The Aga Khan responded to this critique by claiming that:

''"While the words of the Koran remain the same, every generation, every century, every period must have a new and different interpretation of the past, otherwise Islam will die and will not survive the competition of some healthy less rigid competitors".''<ref name="Asani" />
 
Additional barriers to practice of reforms include the fact that the councils implementing the forms are often majority male who may still adhere to patriarchal norms.<ref name="Asani" /> The laws of the countries in which Ismaili women reside also impact the implementation of reforms. Sharia law, common in most Sunni majority countries, is often in contrast to the Ismaili reforms and so residents of these countries must adhere to the country's rules and regulations. The situation of Ismaili women depends on factors including their government and its laws, economic ability, resource availability, and global conditions.<ref name="KassamZ">{{cite book |last1=Kassam |first1=Zayn |title=A Modern History of the Ismailis |date=2011 |publisher=I.B. Tauris & Co |location=New York|isbn=978-1-84511-717-7 |pages=247–264}}</ref>

===Muhammad-Shahi Nizari/Mumini===
The offshoot of the Muhammad-Shahi or Mumini [[Nizari]] Ismailis who follow the elder son of [[Shams al-Din (Nizari)]] Muḥammad d. 1310, the 28th Qasim-Shahi Imam, named ʻAlāʼ ad-Dīn Mumin Shāh d. 1337 (26th Imam of the Muhammad-Shahi or Mumini Nizari Ismailis) and his son Muhammad Shah d 1404, the twenty-seventh Imam. They follow this line of Imams until the disappearance of the 40th Imam al-Amir Muhammad al-Baqir in 1796 when they lost contact with him while he resided in India. The bulk of this group joined the Qasim-Shahi Nizaris led by the [[Aga Khan]] in 1887. There are 15,000 followers of this line of Nizari [[Imams]] in Syria today, locally called the Jafariyah who follow the [[Shafi'i]] [[Fiqh]] in the absence of their Imam.

There is also a historical dispute as to whether Imam Qasim Shah was a brother or a paternal uncle to ʻAlāʼ ad-Dīn Mumin Shāh. The most famous Imam of this line of Nizari Imams was Shah Tahir bin Radi al-Din II al-Husayni ad-Dakkani, the 31st Imam who died in 1549. He was famous for converting the sultan of the [[Ahmadnagar Sultanate]] [[Burhan Nizam Shah I]] to Shia Islam. His father the 30th Imam Radi al-Din II bin Tahir who died in 1509, came from [[Sistan]] to [[Badakshan]] and established his rule of the region. He was killed and a regional [[Timurid dynasty]] ruler Mirza Khan established his rule over the region.{{cn|date=May 2022}}

===Musta'ali===
{{Main|Mustaali}}
In time, the seat for one chain of Dai was split between [[India]] and [[Yemen]] as the community split several times, each recognizing a different Dai. Today, the [[Dawoodi Bohra]]s, which constitute the majority of the Mustaali Ismāʿīlī accept [[Mufaddal Saifuddin]] as the 53rd Dāʿī al-Muṭlaq. The Dawoodi Bohras are based in India, along with the [[Alavi Bohra]]. Minority groups of the [[Sulaymani]], however, exist in Yemen and Saudi Arabia. In recent years, there has been a rapprochement between the Sulaymani, Dawoodi, and Alavi Mustaali sub-sects.{{cn|date=May 2022}}

The [[Mustaali]] sects are the most traditional of the three main groups of Ismāʿīlī, maintaining rituals such as prayer and fasting more consistently with the practices of other Shia sects. It is often said that they resemble Sunni Islam even more than Twelvers do, though this would hold true for matters of the exterior rituals (''zahir'') only, with little bearing on doctrinal or theological differences.{{cn|date=May 2022}}

===Dawoodi Bohra===

{{Main|Dawoodi Bohra}}
[[Image:BohrasDiv01.JPG|thumb|The divisions of the Mustaali, sometimes referred to as Bohras.]]
The Dawoodi Bohras are a very close-knit community who seeks advice from Dai on spiritual and temporal matters.{{cn|date=May 2022}}

Dawoodi Bohras is headed by the Dāʻī al-Mutlaq, who is appointed by his predecessor in office. The Dāʻī al-Mutlaq appoints two others to the subsidiary ranks of māzūn (Arabic Maʾḏūn مأذون) "licentiate" and Mukāsir ({{langx|ar|مكاسر}}). These positions are followed by the rank of ra'sul hudood, bhaisaheb, miya-saheb, shaikh-saheb, and mulla-saheb, which are held by several of Bohras. The 'Aamil or Saheb-e Raza who is granted the permission to perform the religious ceremonies of the believers by the Dāʻī al-Mutlaq and also leads the local congregation in religious, social, and community affairs, is sent to each town where a sizable population of believers exists. Such towns normally have a masjid (commonly known as a mosque) and an adjoining jamaa'at-khaana (assembly hall) where socio-religious functions are held. The local organizations which manage these properties and administer the social and religious activities of the local Bohras report directly to the central administration of the Dāʻī al-Mutlaq.{{cn|date=May 2022}}

While the majority of Dawoodi Bohras have traditionally been traders, it is becoming increasingly common for them to become professionals. Some choose to become [[Physicians|Doctors]], [[consultants]] or analysts as well as a large contingent of medical professionals. Dawoodi Bohras are encouraged to educate themselves in both [[religious]] and [[secular]] knowledge, and as a result, the number of professionals in the community is rapidly increasing. Dawoodi Bohras believe that the education of women is equally important as that of men, and many Dawoodi Bohra women choose to enter the workforce. [[Al Jamea tus Saifiyah]] (The Arabic Academy) in [[Mumbai]], [[Surat]], Nairobi and [[Karachi]] is a sign to the educational importance in the Dawoodi community. The academy has an advanced curriculum that encompasses religious and secular education for both men and women.{{cn|date=May 2022}}

Today there are approximately one million Dawoodi Bohra. The majority of these reside in [[India]] and [[Pakistan]], but there is also a significant [[diaspora]] residing in the [[Middle East]], [[East Africa]], [[Europe]], [[North America]] and the [[Far East]].{{cn|date=May 2022}}

The ordinary Bohra is highly conscious of his identity, and this is especially demonstrated at religious and traditional occasions by the appearance and attire of the participants. Dawoodi Bohra men wear a traditional white three-piece outfit, plus a white and gold cap (called a ''topi''), and women wear the ''rida'', a distinctive form of the commonly known [[burqa]] which is distinguished from other forms of the [[veil]] due to it often being in color and decorated with patterns and lace. The rida's difference from the burqa, however, is significant beyond just the colour, pattern, and lace. The rida does not call for covering of women's faces like the traditional veil. It has a flap called the 'pardi' that usually hangs on the back like the hood of a jacket but it is not used to conceal the face. This is representative of the Dawoodi Bohra community's values of equality and justice for women, which they believe, is a tenet of the Fatimid Imamate's evolved understanding of Islam and the true meaning of women's chastity in Islam. The Dawoodi Bohra community also do not prevent their women from coming to mosques, attending religious gatherings or going to places of pilgrimage. It is often regarded as the most peaceful sect of Islam and an example of true Sufism; it has been critically acclaimed on several occasions even by Western governments such as those of the United Kingdom, Germany, Sweden, and particularly the United States for its progressive outlook towards gender roles, adoption of technology, promotion of literature, crafts, business and secular values. However, the Dawoodi Bohras are highly single-minded about inter-caste or inter-faith marriage. They do not oppose it but do not encourage it either. If a Dawoodi Bohra member does marry into another caste or religion, he or she is usually advised to ask his or her spouse to convert to Islam and, specifically, into the community.{{cn|date=May 2022}}

They believe that straying away from the community implies straying away from Ma'ad – the ultimate objective of this life and the meaning of the teachings of Islam, which is to return to where all souls come from and re-unite with Allah. Besides, converting someone to Islam has high spiritual and religious significance as doctrines espouse that making someone a Muslim or Mu'min confers the Sawab (the reward of good deeds) equivalent to that of 40 Hajjs and 40 Umrahs (visiting Mecca and the Kaaba during days other than that of Hajj).{{cn|date=May 2022}}

The position of [[Da'i al-Mutlaq]] is [[53rd Syedna succession controversy (Dawoodi Bohra)|currently disputed]] after the demise of the 52nd [[Da'i al-Mutlaq]] of the [[Dawoodi Bohra]] community, Mohammed Burhanuddin. Two claimants emerged for the position of 53rd Da'i al-Mutlaq, [[Mufaddal Saifuddin]] and [[Khuzaima Qutbuddin]], and the Bombay High Court has ruled in the favour of [[Mufaddal Saifuddin]] as the righteous successor of the community. Qutbuddin has since died and appointed his son [[Taher Fakhruddin]] as his successor.  

Besides speaking the local languages, the Dawoodis have their own language called [[Lisan al-Dawat|Lisānu l-Dāʻwat]] "Tongue of the Dāʻwat". This is written in the [[Persian alphabet]] but is derived from [[Urdu]], [[Gujarati language|Gujarati]], and Arabic and Persian.{{cn|date=May 2022}}

===Sulaymani===

{{Main|Sulaymani}}
Founded in 1592, the [[Sulaymani]] are mostly concentrated in [[Yemen]] but are also found in [[Pakistan]] and [[India]]. The denomination is named after its 27th Daʻī, [[Sulayman bin Hassan]]. They are referred to and prefer to be referred to as Ahle-Haq Ismaʻilis and Sulaymanis and not with the Bohras suffix.{{cn|date=May 2022}}

The total number of Sulaymanis currently are around 300,000, mainly living in the eastern district of [[Jabal Haraz]] in northwest [[Yemen]] and in [[Najran]], [[Saudi Arabia]].<ref>{{cite news |url=https://www.nytimes.com/2010/10/21/world/middleeast/21saudi.html |title=Muslim Sect Sees Struggle Through Christian Lens |date=21 October 2010 |work=The New York Times}}</ref> Beside the [[Banu Yam]] of Najran, the Sulaymanis are in Haraz, among the inhabitants of the Jabal Maghariba and in Hawzan, Lahab and Attara, as well as in the district of Hamadan and in the vicinity of Yarim.{{cn|date=May 2022}}

In India there are between 3000 and 5000 Sulaymanis living mainly in [[Vadodara]], [[Hyderabad]], [[Mumbai]] and [[Surat]]. In [[Punjab, Pakistan]], there is a well-established Sulaymani community in Sind. Some ten thousand Sulaymanis live in rural areas of Punjab known to the Sulaymani as ''Jazeera-e Sind''; these Sulaymani communities have been in the Jazeera-e Sind from the time of Fatimid Imam-Caliph [[al-Mu'izz li-Din Allah]] when he sent his Daʻīs to Jazeera-e Sind.{{cn|date=May 2022}}

There are also some 900–1000 Sulaymanis mainly from South Asia scattered around the world, in the Persian Gulf States, [[United States]], [[Canada]], [[Thailand]], [[Australia]], [[Japan]] and the [[United Kingdom]].{{cn|date=May 2022}}

===Alavi Bohra===

{{Main|Alavi Bohra}}
The ʻAlavi Bohras,<ref>{{Cite book |title=A Modern History of the Ismaʻilis |last=Daftary |first=Farhad |publisher=I. B. Tauris Publishers and Institute of Ismaili Studies |year=2011 |location=London |page=357}}</ref> popularly and incorrectly known as Alya Bohras, follow a different line of succession of Duʼaat (''missionaries'') from the 29th daʼi<ref>{{Cite book |title=The Bohras |last=Engineer |first=Asghar Ali |publisher=Vikas Publishing House Pvt Ltd |year=1980 |isbn=0-7069-0836-8 |location=New Delhi |page=122}}</ref> onwards after the split from Daʼudi Bohras in Ahmedabad in 1621 CE. They believe the rightful daʼi was a grandson of the 28th daʼi named [http://alavibohra.org/Saheb-e-Ilm-o-Adab%20Saiyedna%20Ali%20bin%20Ibraahim%20.htm ʻAli Shams al-Din b. Ibrahim] (d. 1046 AH/1637 CE).  They are named after this ʻAli, calling themselves ʻAlavis, and their mission ad-Daʼwat ul-Haadiyat ul-ʻAlaviyah.<ref>ad-Da'wat ul-Haadiyat ul-'Alaviyah is the Spiritual Seat, Divine Mission and Heavenly Call of Da'i of Alavi Bohras linked to the first Prophet of Islam, Maulaana Adam and the First Creation of Allaah, the Intellect (''<nowiki/>'aql'')</ref> Three daʼis later, in 1110 AH/1699 CE, the seat of the ʻAlavi Daʼwat was moved from [[Ahmedabad]] to [[Vadodara]] by 32nd daʼi, acting on the will of 31st daʼi (except for a brief interlude in Surat for 20 years 1158–1178 AH/1745–1764 CE).  Since then Vadodara remains the headquarters of the ʻAlavis to this day.  The ʻAlavi Bohras<ref>{{Cite book |title=A Brief Note on Other Tayyibi Communities: Sulaymanis and 'Alavis |last=Qutbuddin |first=Tahera |publisher=I.B.Tauris & Co. Ltd. |year=2011 |isbn=978-1-84511-717-7 |location=New York |page=355}}</ref> have a library of 450 Ismaʻili manuscripts, some up to 500 years old, at their centre in Vadodara.{{cn|date=May 2022}}

Currently, ʻAlavi Bohras<ref>{{Cite book |title=The Ismaʻilis: Their History and Doctrines |last=Daftary |first=Farhad |publisher=Cambridge University Press & The Institute of Ismaili Studies |year=2007 |isbn=978-0-521-61636-2 |location=New York |page=282}}</ref> are a close-knit organized community numbering approximately 8000, with the majority of them settled in Vadodara, where they have their own locality.<ref>{{Cite book |title=Muslim Communities in Gujarat |last=Misra |first=Satish C |publisher=Munshiram Manoharlal Publishers Pvt Ltd |year=1985 |location=New Delhi |page=73}}</ref> They have their own masjids and musafirkhanas in places like Mumbai, Surat, Ahmedabad, Nadiad in India.  Some have migrated to the United States, United Kingdom, Australia, Canada, UAE and Europe.  Like majority of Bohra<ref>{{Cite book |title=Mediaeval Ismaʻili History and Thought |last=Daftary |first=Farhad |publisher=Cambridge University Press |year=1996 |isbn=978-0-521-00310-0 |location=New York |pages=5, 98, 131–132}}</ref> communities, ʻAlavi Bohras are mostly traders and dominate the optical and furniture market in Vadodara. They are now increasingly venturing into professions such as law, medicine, engineering, business management, computer sciences.  Beings Ismaʻili-Taiyebis they follow strictly [[Fatimid Caliphate|Fatimid]] spiritual hierarchical set-up, law, dress code, customs, beliefs, eating habits, lifestyle, ethics and customary traditions, etc.{{cn|date=May 2022}}

While lesser-known and smallest in number, [[Alavi Bohra]]s have their spiritual and temporal head as the 45th [[Da'i al-Mutlaq|dāʿī al-muṭlaq]], [[Haatim Zakiyuddin]]. The doctrines of Alavi Bohras is centered on the recognition of the Imam.  It continues to be the most important foundation among Bohras.  In fact, ''dai al-mutlaq'' acts as a direct representative of the concealed Imam as he receives required guidance from him.<ref>{{Cite book |title=The Shiʻa of India |last=Hollister |first=John Norman |publisher=Oriental Books Reprint Corporation |year=1979 |location=New Delhi |page=284}}</ref> During this time of the concealment of 21st Fatimid Imam [[Fatimid Caliphate|at-Taiyeb]] and his progeny, the religious hierarchy of the Alavi Bohras is headed by the Dāʻī al-Mutlaq, who is appointed by his predecessor in office and similar as of [[Dawoodi Bohra]].{{cn|date=May 2022}}

===Hebtiahs Bohra===

{{Main|Hebtiahs Bohra}}
The Hebtiahs Bohra are a branch of Mustaali Ismaili Shia Islam that broke off from the mainstream Dawoodi Bohra after the death of the 39th Da'i al-Mutlaq in 1754.{{Citation needed|date=November 2008}}

===Atba-i-Malak===

{{Main|Atba-i-Malak}}
The Atba-i Malak jamaat (community) are a branch of Mustaali Ismaili Shia Islam that broke off from the mainstream Dawoodi Bohra after the death of the 46th [[Da'i al-Mutlaq]], under the leadership of [[Abdul Hussain Jivaji]]. They have further split into two more branches, the [[Atba-i-Malak Badar]] and [[Atba-i-Malak Vakil]].<ref>{{cite web |url=http://www.islamicvoice.com/september.98/features.htm |title=Islamic Voice |publisher=Islamic Voice |date=1998-02-12 |access-date=2012-12-26 |archive-url=https://web.archive.org/web/20010306094659/http://www.islamicvoice.com/september.98/features.htm |archive-date=6 March 2001 }}</ref>

=== Progressive Dawoodi Bohra ===
The [[Progressive Dawoodi Bohra]] is a reformist sect within Musta'li Ismai'li Shia Islam that broke off circa 1977. They disagree with mainstream Dawoodi Bohra, as led by the Da'i al-Mutlaq, on doctrinal, economic and social issues.{{cn|date=May 2022}}

===Druze===
{{Main|Druze}}
While on one view there is a historical nexus between the Druze and Ismāʿīlīs, any such links are purely historical and do not entail any modern similarities,{{Citation needed|date=June 2010}} given that one of the Druze's central tenets is trans-migration of the soul (reincarnation) as well as other contrasting beliefs with Ismāʿīlīsm and Islam. Druze is an offshoot of Ismailism. Many historical links do trace back to Syria and particularly Masyaf.{{Citation needed|date=June 2010}} The Druze faith is often classified as a branch of Isma'ili; although according to various scholars Druze faith "diverge substantially from Islam, both [[Sunni]] and [[Shia]]".<ref>{{cite book|title=The Princeton Encyclopedia of Islamic Political Thought|last1=Zaman|first1=Muhammad Qasim |last2=Stewart|first2=Devin J. |last3=Mirza|first3=Mahan |last4=Kadi|first4=Wadad|last5=Crone|first5=Patricia |last6=Gerhard |first6=Bowering|last7= Hefner|first7=Robert W.|last8= Fahmy|first8=Khaled|last9=Kuran|first9=Timur |year= 2013| isbn=978-0-691-13484-0| pages =139–140|publisher=Princeton University Press|quote=Druze who survive as a small minority in Syria, Lebanon, Israel, and Jordan (their estimated number in these countries totaled around one million in the beginning of the 21st century) diverge substantially from Islam, both Sunni and  Shīʿa.}}</ref><ref>{{cite book|title=The Origins of the Druze Religion: An Edition of Ḥamza's Writings and an Analysis of His Doctrine|first=David |last=R. W. Bryer|year= 1979| isbn= 978-0-03-052596-4| page =239|publisher=University of Oxford Press|quote=}}</ref> The [[Druze]] faith further split from Isma'ilism as it developed its own unique doctrines, and finally separated from both Ismāʿīlīsm and Islam altogether; these include the belief that the Imam [[Al-Hakim bi-Amr Allah|Al-Ḥākim bi-Amr Allāh]] was [[Incarnation|God incarnate]].<ref>{{cite journal |last=Poonawala |first=Ismail K. |date=July–September 1999 |title=Review: ''The Fatimids and Their Traditions of Learning'' by Heinz Halm |journal=[[Journal of the American Oriental Society]] |publisher=[[American Oriental Society]] |volume=119 |issue=3 |page=542 |doi=10.2307/605981 |issn=0003-0279 |jstor=605981 |lccn=12032032 |oclc=47785421}}</ref><ref>{{cite journal | last = Bryer | first = David R. W. | title = The Origins of the Druze Religion (Fortsetzung) | journal = [[Der Islam]] | year = 1975 | volume = 52 | issue = 2 | pages = 239–262 | doi = 10.1515/islm.1975.52.2.239 | s2cid = 162363556  | issn = 1613-0928 | ref = {{harvid|Bryer|1975b}} }}</ref> 

Even though the faith originally developed out of Isma'ilism, most [[Druze]] no longer consider themselves [[Muslims]],<ref>{{cite web |title=Are the Druze People Arabs or Muslims? Deciphering Who They Are |url=https://www.arabamerica.com/are-the-druze-people-arabs-or-muslims-deciphering-who-they-are/ |website=Arab America |access-date=13 April 2020 |language=en |date=8 August 2018}}</ref><ref>{{cite book|title=The Middle East Today: Political, Geographical and Cultural Perspectives| first=Dona|last= J. Stewart|year=2008| isbn=978-1-135-98079-5| page = 33|publisher=Routledge|quote= Most Druze do not consider themselves Muslim. Historically they faced much persecution and keep their religious beliefs secrets.}}</ref><ref name="Incorporated-1996">{{cite book|author=[[James R. Lewis (scholar)|James Lewis]]|title=The Encyclopedia of Cults, Sects, and New Religions|url=https://books.google.com/books?isbn=1615927387|access-date=13 May 2015|year=2002|publisher=[[Prometheus Books]]}}</ref><ref>{{cite book|title= The Political Role of Minority Groups in the Middle East|first=Ronald|last= De McLaurin|year= 1979| isbn= 978-0-03-052596-4| page =114 |publisher=Michigan University Press|quote= Theologically, one would have to conclude that the Druze are not Muslims. They do not accept the five pillars of Islam. In place of these principles the Druze have instituted the seven precepts noted above..}}</ref> Druze also are not considered [[Muslims]] by those belonging to orthodox Islamic schools of thought (see [[Islam and Druze]]).<ref>{{cite book|title=The Politics of Islamic Revivalism: Diversity and Unity: Center for Strategic and International Studies (Washington, D.C.), Georgetown University. Center for Strategic and International Studies| first=Shireen|last= Hunter|year=2010| isbn=978-0-253-34549-3| page = 33|publisher=University of Michigan Press|quote= Druze – An offshoot of Shi'ism; its members are not considered Muslims by orthodox Muslims.}}</ref><ref>{{cite book|title=Piety, Politics, and Power: Lutherans Encountering Islam in the Middle East| first=David |last=D. Grafton|year=2009| isbn=978-1-63087-718-7| page = 14|publisher=Wipf and Stock Publishers|quote=In addition, there are several quasi-Muslim sects, in that, although they follow many of the beliefs and practices of orthodox Islam, the majority of Sunnis consider them heretical. These would be the Ahmadiyya, Druze, Ibadi, and the Yazidis.}}</ref><ref>{{cite book|title= Indigenous Peoples: An Encyclopedia of Culture, History, and Threats to Survival [4 volumes]|first=Victoria |last=R. Williams|year= 2020| isbn=978-1-4408-6118-5| page =318 |publisher=ABC-CLIO|quote= As Druze is a nonritualistic religion without requirements to pray, fast, make pilgrimages, or observe days of rest, the Druze are not considered an Islamic people by Sunni Muslims.}}</ref> [[Ibn Taymiyyah]] also pointed out that Druze were not Muslims, and neither 'Ahl al-Kitāb ([[People of the Book]]) nor [[Shirk (Islam)|mushrikin]], rather they were kuffār ([[Infidel]]).<ref>{{cite book|title= Religious Minorities in the Middle East: Domination, Self-Empowerment, Accommodation|first=Anne Sofie|last= Roald|year= 2011| isbn= 978-90-04-20742-4| page =255|publisher=BRILL|quote= Therefore, many of these scholars follow Ibn Taymiyya'sfatwa from the beginning of the fourteenth century that declared the Druzes and the Alawis as heretics outside Islam ...}}</ref><ref>{{cite book|title= Middle Eastern Minorities: The Impact of the Arab Spring|first=Ibrahim |last=Zabad|year= 2017| isbn=978-1-317-09673-3| page =126|publisher=Taylor & Francis}}</ref><ref>{{cite book|title= Journey to the End of Islam|first=Michael |last=Knight|year= 2009| isbn= 978-1-59376-552-1| page =129 |publisher=Soft Skull Press}}</ref><ref>{{cite book|title= The A to Z of the Druzes|first=Samy|last=S. Swayd|year= 2009| isbn= 978-0-8108-6836-6| page =37 |publisher=Rowman & Littlefield|quote= Subsequently, Muslim opponents of the Druzes have often relied on Ibn Taymiyya's religious ruling to justify their attitudes and actions against Druzes...}}</ref>

===Satpanth===
{{Main|Satpanth|Khoja}}
Satpanth is a subgroup of Nizari Ismailism and Ismaili Sufism formed by conversions from Hinduism 700 years ago by Pir Sadardin (1290–1367) and 600 years ago in the 15th century by his grandson Pir Imam Shah (1430–1520), they differ slightly from the Nizari Khojas in that they reject the Aga Khan as their leader and are known more commonly as Imam-Shahi. There are villages in Gujarat which are totally 'Satpanthi' such as Pirana near Ahmedabad where Imam Shah is buried. It is also the older form of Nizari Ismaili practice originating from the Kutch community of Gujarat. Pir Sadardin gave the first converts to Ismailism the name 'Satpanth' because they were the followers of the 'True Path.' They were then given the title of Khoja to replace their title of Thakkar.{{cn|date=May 2022}}

===Extinct branches===

====Böszörmény====
{{Main|Böszörmény}}
According to the historian [[Yaqut al-Hamawi]], the [[Böszörmény]] (''Izmaelita'' or ''Ismaili''/''[[Nizari]]'') denomination of the Muslims who lived in the [[Kingdom of Hungary]] in the 10–13th centuries, were employed as mercenaries by the kings of Hungary. However following the establishment of the Christian [[Kingdom of Hungary]] their community was either Christianized or became [[Crypto-Islam|crypto-Muslims]] by the end of the 13th century and later assimilated into the [[Bektashi Order]] following the [[Ottoman Hungary|Ottoman conquest of Hungary]].<ref name="Balázs">{{cite book |last = Sudár |first =Balázs |title = BEKTAŞI MONASTERIES IN OTTOMAN HUNGARY|publisher = [[Akadémiai Kiadó]] |pages = 227–248 Vol. 61, No. 1/2 |year = 2008}}</ref>

====Hafizi====
{{Main|Hafizi}}
This branch held that whoever the political ruler ([[caliph]]) of the [[Fatimid Caliphate]] was, was also the [[Imam of the Time]], after the reign of [[Al-Amir]], [[Al-Hafiz]] was recognized as the Imam of the Time as well as his descendants. The [[Hafizi]] Ismaili sect had 26 Imams. The Hafizi sect lived on into the 14th century AD with adherents in Northern Egypt and Syria but had died out by the 15th century AD.{{cn|date=May 2022}}

====Seveners====
{{Main|Sevener}}
A branch of the Ismāʿīlī known as the ''Sab'īyah'' "[[Sevener]]s" hold that Ismāʿīl was the seventh and final Ismāʿīlī Imam, and that his son, [[Muhammad ibn Isma'il]], would return from [[Occultation (Islam)|Occultation]] and bring about an age of justice as [[Mahdi]].<ref name="DaftaryIsmailis1990p104" /> However, most scholars believe this group is either extremely small or non-existent today. The [[Qarmatians]] were the most active branch of the Seveners.{{cn|date=May 2022}}