II.

Beliefs

The followers of Ismail and his son Muhammad believed that Ismail had not died but was hidden by his father Jafar to protect him. Hiding of an imam, thought to be a pious deception, is part of the Ismaili doctrine of taqiyya or tactical dissimulation (concealment) of religious beliefs at times when it is dangerous to openly practice them. Ismailis believe that Ismail will reappear to usher in the end of the world and establish truth and justice.

Although Ismailis subscribe to basic doctrines of Sunni Islam, the predominant branch of Islam, they also accept Shia belief in the infallibility and sinlessness of imams. In addition, they maintain esoteric (hidden) teachings for the initiated and believe that the Qur'an, the sacred scripture of Islam, has esoteric interpretations beyond its overt meanings. Ismailis feel that the esoteric knowledge (batin in Arabic) was passed from Jafar to Ismail. Because of their emphasis on this knowledge, the Ismailis are sometimes called Batinis.

The religious worldview of Ismailis developed in the 9th and 10th centuries under the influence of Gnosticism and Neoplatonism, two esoteric movements that flourished in the Middle East. Like them, the Ismailis advance a belief in the creation of the universe by a process of cyclical emanations from God. Ismailis also share certain beliefs with the Druze, who arose in the 11th century from heterodox (unorthodox) Ismaili practices.