The most important fortress in Syria was Masyaf Castle, though the castle of Kahf was probably the main residence of the Syrian Ismaili leader Rashid al-Din Sinan. This process of consolidation provided a basis for what was to become a Nizari Ismaili state that incorporated both Iranian and Syrian strongholds and was ruled from Alamut by Ismaili Imams, who assumed control after the initial period of establishment under representatives such as Hasan-i Sabbah. The Nizari state (the Alamut state) was a Shia Nizari Ismaili state founded by Hassan-i Sabbah after he took control of the Alamut Castle in 1090 AD, which marked the beginning of an era of Ismailism known as the Alamut period. This religious ardor turned them into formidable foes, as in the anecdote of Count Henry of Champagne. Later, the office of kamadia (from kamdar [meaning] accountant) was created.
The most thoroughly researched study on the Niz'ari Isma`ili movement is M. G. S. Hodgson, The Order of Assassins (The Hague: Mouton, 1955). , The state had around 200 fortresses overall. Unlike many other groups, inter-faith marriages are recognized by the community. The schism finally broke the remnants of the Fatimid Empire, and the now-divided Ismailis separated into the Musta'li following (inhabiting regions of Egypt, Yemen, and western India) and those pledging allegiance to Nizar's son Al-Hadi ibn Nizar (living in regions of Iran and Syria). The Nizaris (Arabic: النزاريون, romanized: al-Nizāriyyūn, Persian: نزاریان, romanized: Nezāriyān) are the largest segment of the Ismaili Muslims, who are the second-largest branch of Shia Islam after the Twelvers. The largest castle was Lambasar Castle, featuring a complex and highly efficient water storage system. This order was expounded in systems first elaborated in detail by al-Nasafi (d. 331/943) and subsequently refined in the works of Sijistani, Kirmani, and Nasir-i Khusraw. Ismailism Professor Azim Nanji Chaper in Islamic Spirituality: Foundations, Ed. After mastering these subjects, the student then proceeded to a study of al-'ibaddt al- 'ilmiyyah (intellectual worship), the sciences that expound and interpret the levels of meaning reflected in the pillars. The cultural and economic impact of Fatimid rule extended also into Europe, bridging the way for further development in the West of Muslim scientific achievements in fields such as optics, medicine, and astronomy. Nasir-i Khusraw also attempts to elaborate the ta'wil of the three stages of time he identifies within the ritual of prayer itself - the beginning, the middle, and the end. Since marriage is not considered a sacrament, Nizari Isma'ili consider secular court marriages in the West as valid legal contracts.
In the Kitab al-'alim wa'l-ghulam, the protagonist Abu Malik is a type of spiritual exile who, as part of his mission, has left his home.
In the context of their political uprising, the various spaces of Ismaili military presence took on the name dar al-hijra (place of refuge). The community in Yemen dwindled in time, although followers of this branch of Ismailism - particularly of a subsequent offshoot of the Tayyibi da'wa known as the Sulaymanis, who give allegiance to a chief da'i residing in Yemen - are still to be found in certain regions of that land. On the way, he encounters and is converted to Ismailism, and he is subsequently invested with the important role of preaching as a key member of the Fatimid da'wa.
They usually contain separate spaces for prayer and a social hall for community gatherings. )and said, "I offer you the remedyof proof and demonstration; but if youaccept, I shall place a seal upon your lipswhich must never be broken."