The power-politics and intrigue that marked the early development of Ismailism continued throughout the Fatimid era. In February 1021, the supreme religious and political leader of the Fatimid Empire went for a walk in the hills. Several days later all that was found of him was a bloodied shirt torn by dagger blades. He was succeeded by his infant son. His guardian and second-in-command of the Empire, the vizier, took effective rule.
From then on real power and leadership in the Fatimid empire passed not through the successive imams but from vizier to vizier. Occasionally, this figure was even Jewish or Coptic Christian. The Caliph-Imams – from whom the current Aga Khan claims to be descended – were effectively puppets.
Even though the title carried little tangible power, when the Imam died in December 1094 it heralded another split in the Ismaili camp. Some claim the Imam had designated his eldest son, Nizar, as his successor. Others say that, on his death bed, he chose his youngest, al-Mustali. Securing the backing of the all-powerful vizier, it was the youngest son, al-Mustali, who succeeded to the throne. Nizar fled to Alexandria, rebelled and was defeated and imprisoned in 1095.
From this point onwards the Ismailis were divided into 2 principal camps: the Mustalis and the Nizaris. The vast majority of Ismailis, followers of the Aga Khan, are Nizaris. At the time, however, with the loss of their leader, the Nizaris were a weak minority, finding support mostly in Persia and Iraq. It was there that their cause was championed by a charismatic military leader named Hasan-i Sabbah.
Originally published 2 years ago