After the overthrow of the Fatimid caliphate in 567/1171 the Hafiziyya, no longer enjoying official support, gradually disintegrated. Al-'Adid, the last Fatimid caliph, had appointed his son Da'ud as his successor with the title al-Hamid li'llah. Da'ud was generally recognized by the Hafizis as the imam after al-'Adid. He and all other members of the Fatimid family were permanently detained as prisoners by the Ayyubids. As a result of a pro-Fatimid conspiracy in Cairo in 568/1172-3 many of the supporters of the deposed dynasty were exiled to Upper Egypt, which became a hotbed of pro-Fatimid activity. In 572/1176-7 a pretender claiming to be Da'ud found wide support in qift. When the real Da'ud died as a prisoner in Cairo in 604/1207-8, the Hafizis asked the Ayyubid al-Malik al-Kamil for permission to mourn him in public. Al-Kamil granted them permission, but used the occasion to arrest their da'is and confiscate their property. After Da'ud his son Sulayman mostly seems to have been recognized as the imam. Sulayman died without child as a prisoner in 645/1248, but some of his partisans claimed that he had a son who was hidden (see P. Casanova, Les derniers Fatimides, in MIFAO, vi (1897), 415-45). In 697/1298 a pretender appeared in Upper Egypt who claimed to be Da'ud b. Sulayman b. Da'ud. Still later, about the year 723/1324, Isma'ilis are mentioned in 'Usfun in Upper Egypt. In Syria a Hafizi community is mentioned at the same time in the Baqi'a mountains near Safad. In the Yemen the Hafizi cause also lost all official backing with the Ayyubid conquest. The Tayyibi da'imutlaq 'Ali b. Muhammad al-Walid (d. 612/1215) still composed polemical treatises and poems against the "Madjidiyya", but they were already becoming a rare minority.

Tayyibiyya [q.v.]:

The insignificant Tayyibi communities in Egypt and Syria, known as Amiriyya, are only rarely mentioned in the sources. Toward the end of the 6th/12th century there is a vague referenceqto the presence of Amiriyya in Egypt. In Syria a community of Amiriyya is still mentioned about the year 723/1324 in the Baqi'a and Zabud mountains near Safad. These isolated communities probably did not survive much longer. Only in the Yemen and India could the Tayyibi da'wa, under the undisputed leadership of the da'imutlaq, establish itself permanently. After Ibrahim al-Hamidi the position of da'i mutlaq remained among his descendants until 605/1209, when it passed to 'Ali b. Muhammad of the Banu 'l-Walid al-Anf family, which was named after his ancestor Ibrahim al-Anf, who was a prominent supporter of the Salayhids and a descendant of the Umayyad al-Walid b. 'Utba b. Abi Sufyan. It remained in this family, with only two interruptions in the 7th/13th century, until 946/1539. The traditional stronghold of the Isma'ili da'wa in the Yemen was in the Haraz [q.v.] mountains, though there were scattered communities in other parts of the country. The da'is generally enjoyed the support, or at least protection, of the Hamdanids [q.v.], who permitted them to reside in San'a' and later, in the 8th/14th century, in the fortress of Dhu Marmar. Their relations with the Ayyubids and the Rasulids were fair, but the Zaydi imams were mostly hostile. The Zaydi pretender al-Mansur 'Ali b. Salah al-Din expelled them from Dhu Marmar in 829/1426 after a prolonged siege, and they established their residence in the Haraz mountains. The Zaydi Imam al-Mutahhar b. Sharaf al-Din in the 10th/16th century relentlessly persecuted the Banu 'l-Anf and seems to have practically extirpated the family. The relations with the da'wa in India remained close. There the Tayyibi community grew mostly undisturbed, though in the first half of the 9th/15th century persecution under the Sultanate of Gudjarat resulted in mass conversions to Sunnism. In 946/1539 the position of da'imutlaq passed to an Indian, and after his death in 947/1567 the headquarters were transferred to Gudjarat in India.

After the death of Da'ud b. 'Adjabshah, the 26th da'imutlaq, in 999/1591, the succession was disputed. While in India Da'ud Burhan al-Din was established, Da'ud b. Adjabshah's representative in the Yemen, Sulayman b. al-Hasan al-Hindi, claimed to have been designated successor by the deceased da'imutlaq. The dispute was not resolved and led to the permanent schism between the Da'udi and Sulaymani factions which accepted separate lines of da'is. Among the Sulaymanis, whose cause had only few adherents in India, the position of da'imutlaq in 1050/1640 passed to the Yemenite Ibrahim b. Muhammad b. Fahd of the Makrami [q.v.] family, in which it has remained since with few interruptions. The Makrami da'is established themselves in Nadjran [q.v.], where they were supported by the Banu Yam [q.v.]. Before 1131/1719 they conquered the Haraz region in the Yemen and held it against all attempts of the Zaydi imams to expel them. The Da'i al-Hasan b. Hibat Allah (d. 1189/1775) conquered Hadramawt and unsuccessfully fought the rising Su'udi dynasty in Central Arabia. From Haraz the Makramis were expelled in 1289/1872 by the Ottoman general Ahmad Mu多tar Pasha, who took their fortress 'Attara and treacherously killed the Da'i al-Hasan b. Isma'il Al Shibam al-Makrami. The present da'imutlaq of the Sulaymanis is Jamal al-Din 'Ali b. al-Husayn al-Makrami, who succeeded his father in 1939 (see A. A. A. Fyzee, Three Sulaymani Da'is: 1936-1939, in JBBRAS, xvi (1940), 101-4). Besides the Banu Yam in Nadjran, the people of the Jabal Maghariba in Haraz are Sulayma-qnis. In India the Sulaymani da'is are represented by mansubs residing in Baroda. Sulaymanis live mainly in Bombay, Boroda, and Haydarabad, Dekkan.

The Da'udi da'is after the split continued to reside in India, where the great majority of their followers live. The da'wa generally was able to develop freely, though there was another wave of persecution under Awrangzib (1044/1635-1118/1707). Since 1200/1785 the headquarters of the da'is have been in Surat. The present da'imutlaq is Muhammad Burhan al-Din, who succeeded his father Tahir Sayf al-Din in 1966. Da'udi Isma'ilis live chiefly in Gudjarat, Bombay, and Central India. In Yemen there are Da'udis in the Haraz region. (For minor secessions from the Da'udis [see bohoras]).

Nizariyya [q.v.]:

The imamate of the Nizaris remained vested in the lords of Alamut until the surrender of the fortress to the Mongol conqueror Hulagu in 654/1256 and the consequent execution of the imam Rukn al-Din Khurshah. Practically nothing is known about the imams following him. Later lists of the imams differ widely concerning their names, number, and sequence. The list now considered official in the Agha Khani branch has come to be generally accepted only since the later 19th century. There are vague indications that the imams after the fall of Alamut resided in Adharbaydjan. A split occurred in the line of imams after Muhammad Shams al-Din, usually considered the son of Khurshah, or his son Mu'min-Shah, who is omitted in some lists. One line continues with qasim-Shah, the other with Muhammad-Shah. The qasim-Shahi imams in the latter part of the 9th/15th century resided in Andjudan, a village near Mahallat, where the tombs of some of them are preserved. From this time until the 19th century the imams were usually affiliated to the Ni'mat Allahi Sufi order. After a lapse of nearly one and a half centuries there are further tombs of imams in Andjudan dating from 1043/1634 to 1090/1680. It is unknown where the family lived in the intervening period. Imam Shah Nizar, who died in 1134/1722 is buried in Kahak, a village near Andjudan (see W. Ivanow, Tombs of some Persian Isma'ili Imams, in JBBRAS, xiv (1938), 49-62). In the time of Nadir Shah (1148/1736-1160/1747) Imam Sayyid Hasan Beg moved to Shahr-i Babak and acquired a winter residence in Kirman. The imams now rose from their previous obscurity to involvement in political life. Imam Abu 'l-Hasan Shah was governor of Kirman from 1169/1756 until his death in 1206/1791-2. His son Shah Khalil Allah, who enjoyed the favour of the qadjar Fath 'Ali Shah, returned to Kahak and later moved to Yazd, where he was killed by a mob in 1232/1817. Khalil Allah's son, Hasan 'Ali Shah Mahallati, was granted by Fath 'Ali Shah the title Agha Khan [q.v.], which has remained hereditary among his successors. After a vain attempt at gaining independent rule of Kirman, Hasan 'Ali Shah moved to India in 1259/1843 (see H. Algar, The Revolt of Agha Khan Mahallati and the Transference of the Isma'ili Imamate to India, in SI, xxix (1969), 55-81). Bombay became the permanent seat of the imamate. The present (1971) Agha Khan, Karim Khan, succeeded his grandfather, Sultan Muhammad Shah, in 1957.

The branch of Muhammad-Shah apparently was closely associated with the Nizari community in Daylam. In 776/1374-5 Khudawand Muhammad, who may be identical with Muhammad-Shah, gained possession of the fortress of Alamut with the support of the local Nizaris. He was consequently expelled and sought refuge with Timur, who sent himqto confinement in Sultaniyya. The family continued to live in Sultaniyya until after 894/1489. Members of it, however, were repeatedly active among the Nizaris in Daylam until the middle of the 9th/15th century. The most famous imam of the Muhammad-Shahi line, Shah Tahir Husayni Dakkani, because of his religious following aroused the suspicion of the Safawid Shah Isma'il, was exiled to Kashan and later forced to leave Persia. In 928/1522 he came to Ahmadnagar in the Dekkan, where he was instrumental in bringing about the proclamation of Shi'ism as the official religion by the ruler Burhan Nizam Shah. Shah Tahir probably died in 956/1549. His descendants lived in Ahmadnagar and later in Awrangabad (see W. Ivanow, A forgotten branch of the Ismailis, in JRAS, 1938, 57-79). The last imam of this branch, so far as is known, was Amir Muhammad Baqir, whose last contact with his Syrian followers was in 1210/1796. As well as in Daylam, the Muhammad-Shahi line had supporters in Bada多shan and the Kabul area in the 10th/16th and 11th/17th centuries, though by the beginning of the 13th/19th century the Isma'ilis there seem to have generally adhered to the qasim-Shahi line. The community in Syria generally recognized the Muhammad-Shahi line. In a period of troubles contact with the Imam Muhammad Baqir was lost after the year 1210/1796. In 1304/1887, after a vain search for descendants of Muhammad Baqir, a section of the Syrian community recognized the Agha-Khani line. In 1957 about 30,000 Syrian Nizaris, living in Salamiyya and the villages of al-Khawabi, adhered to the Agha Khani line. About 15,000, known as Ja'fariyya and living in qadmus, Masyaf, and some villages near Salamiyya, continued to adhere to the Muhammad-Shahi line (see 'A. Tamir, Furu' al-shadjara al-Isma'iliyya al-Imamiyya, in al-Mashriq, li (1957), 581-612).

The Nizari communities, widely dispersed territorially and partially separated by language barriers, developed largely independently of each other, especially after the fall of Alamut. They were led by local leaders, shay多s or pirs, who alone could claim access to the hidden imams The Syrian Nizaris during the later Alamut period continued to be ruled by Persian agents sent by the imams. After the fall of Alamut they at first preserved their political independence and joined the Muslim efforts to expel the Mongol invaders in 658/1260 from Syria, but later were gradually subdued by the Mamluk Sultan Baybars I. By the end of the year 671/1273 Baybars controlled all their fortresses. The Isma'ilis remained subjects of the Mamluks and later of the Ottomans, paying a special tax. During the late 18th and the 19th centuries they were frequently involved in clashes with their neighbours, especially with the numerically stronger Nusayris, who repeatedly occupied their fortresses. About the middle of the 19th century the Isma'ilis restored the town of Salamiyya [q.v.] and settled the surrounding area east of Hamat, where now approximately two thirds of the community live. The last Nusayri attack and occupation of qadmus took place in 1920, causing much damage to property and manuscripts (see N. N. Lewis, The Isma'ilis of Syria today, in Royal Central Asian Studies Journal, (1952), 69-77).

In Persia the Isma'ili communities were decimated by massacres but survived after the surrender of Alamut and the other fortresses in Daylam and quhistan. Alamut was briefly reoccupied in 674/1275, but lost again in the next year. In the second half of the 8th/14th and the first half of the 9th/15th centuries it was repeatedly, though only for shortqspans of time, in Nizari hands. The Nizari community in Daylam was still a force in the local power struggle in this period, though it was usually on the defensive, especially against the Zaydi rulers of Lahidjan. After this time it gradually disappeared. In quhistan small Isma'ili communities have survived in the area of qa'in and Birdjand. Other Nizari communities are found in the area of Nishapur in Khurasan, around Kirman, in Sirdjan and the Jabal Bariz, and in the area of Mahallat and Yazd.

The Isma'ilis of the Upper Oxus region seem to have accepted the Nizari imamate before the end of the Alamut period, though the exact date and circumstances are unknown. Local tradition in Shughnan [q.v.] mentions two da'is, Sayyid Shah Malang and Shah Khamush, who were sent by the imam and became the founders of the dynasties of pirs and mirs ruling Shughnan. In 913/1507-8 Shah Radiyy al-Din, who is perhaps to be identified with the imam of the Muhammad-Shahi line of that name, the father of Shah Tahir Dakkani, came from Sistan to Bada多shan and with the support of the local Isma'ilis established his rule over large parts of the region. In consequence of quarrels among his supporters he was killed in spring 1509. In the 11th/17th century another imam of the Muhammad-Shahi line, Khudayba多sh, seems to have taken up residence in Bada多shan and died there in 1074/1663-4. The Isma'ili communities continued to be guided by local dynasties of pirs. There are Nizari communities recognizing the Agha Khans also in the area of 鏌azna, in Chitral, Gilgit, Hunza, where they are known as Mawla'is, and in the area of Yarkand and Kashghar.

The date and circumstances of the introduction of Nizari Isma'ilism in India are obscure. A continuity of Isma'ili activity in Sind, especially the Multan area, ever since the early da'wa there, is attested by sparse notices in the sources. In the first half of the 7th/13th century this activity extended to Dihli. It may at this time well have been inspired by emissaries of the imams of Alamut, but definite evidence is lacking. The first pirs mentioned in the religious literature of the Indian Nizaris cannot be dated with any degree of certainty. The shrine of the earliest one, Satgur Nur, is in Nawsari in Gudjarat, where the religious texts place his activity. The presence of non-Tayyibi Isma'ilis in Gudjarat is vaguely attested for the first half of the 7th/13th century. Pir Shams al-Din according to the texts came from Persia to Sind and became the founder of the dynasty of pirs there. If the traditional pedigree of pirs is reliable, he may have lived in the first half of the 8th/14th century, as some sources suggest. Other sources date him one or two centuries earlier. His mausoleum is in Multan. Pir Sadr al-Din and Pir Hasan Kabir al-Din of the 9th/15th century are buried near Uch, south of Multan. Sadr al-Din is traditionally considered the founder and organizer of the Khodja [q.v.] community, which consists mostly of converts of the Hindu Lohana caste. Kabir al-Din's son Imam-Shah after about the year 875/1470-1 was active in Gudjarat where he converted numerous Hindus.

Imam-Shah died in 926/1520 and is buried in Pirana near Ahmadabad. His son and successor Nar (Nur) Muhammad-Shah (d. 940/1533-4) repudiated the recognition of the imam in Persia and claimed the imamate for himself, thus founding a separate sect whose adherents are known as Imam Shahis or Satpanthis. The sect later split further around different lines of pirs. It has tended to revert toward Hinduism. Its followers, who are to be found chiefly in Gudjaratqand Khandesh, consider themselves mostly as Imami Shi'is or Sunnis rather than Isma'ilis, though they recognize the Isma'ili imams before the split (see W. Ivanow, The sect of Imam Shah in Gujrat, in JBBRAS, xxii (1936), 19-70). Other Nizaris in Gudjarat remained faithful to the imams in Persia. The great majority of Nizaris on the Indian subcontinent belong to the Khodja community. There are, however, other Nizari groups, such as the Shamsis, followers of Pir Shams al-Din in Pandjab and others. The Khodjas live chiefly in lower Sind, Cutch, Gudjarat, Bombay, and in diaspora in East and South Africa, Ceylon, and Burma.