Who are the Shia Ismaili Muslims?

May 30, 2025

Every time I tell people that I’m a former Muslim, they immediately assume I was Sunni Muslim. When I explain that I come from a Shia Ismaili background, most people look perplexed. That is okay because the majority of Muslims aren’t familiar with all the sects within Islam.

In the West, Islam is often seen as a monolithic religion. But in reality, the world’s second-largest faith is incredibly diverse and complex. Few people realize that within Islam’s two major branches—Sunni and Shia—there exists a wide spectrum of sects, each with its interpretation of Islamic teachings, ranging from ultra-conservative to very liberal expressions of faith.One of these sects, within the Shia branch, is Ismailism. Much like the Sufi mystics, Ismailis emphasize the esoteric dimensions of Islam. I sometimes describe Ismailis as the “New Agers” of the Muslim world—because of their emphasis on the interconnectedness of body, soul, and the divine. Their teachings are deeply philosophical, and their history, marked by persecution and migration, shows a resilient desire to preserve their faith, even as a small minority.

Brief History:

Ismailis represent a small minority with around 15-20 million people around the world. They make up about 1-2 % of the worldwide Muslim population. Although their numbers are small, Ismailis have a unique and distinct identity shaped by spirituality, intellectual curiosity, self-actualization, and a commitment to self-improvement, fostered within the context of a close-knit community.

The origins of the Ismaili community date back to the 8th century, during a time of internal division within Shia Islam. The main dispute happened over who should succeed Imam Ja’far al-Sadiq, the last imam recognized by all Shia Muslims up to that point. In Shia Islam, an Imam is a spiritual leader appointed by God to succeed the Prophet Muhammad.

Ismailis remained faithful to Isma’il ibn Ja’far, the elder brother of Musa al-Kadhim, unlike the Twelver Shias, who follow Musa as their seventh Imam. Over time, two major branches of Ismailism emerged: the Nizari and the Dawoodi Bohras.

The majority of Ismailis today belong to the Nizari branch and follow an Imam who holds the title of Aga Khan, meaning “master” or “lord.” Prince Karim Aga Khan IV was the 49th hereditary Imam, who served as both a spiritual and community leader. The Aga Khan IV passed away on February 4, 2025, and his son, Prince Rahim Aga Khan, has been named the new spiritual leader of the Ismaili community. Interestingly, Aga Khan IV was of Swiss origin—a detail that may surprise many, but it has historical roots.

The title “Aga Khan” was first granted in 1818 to Hasan Ali Shah by the Persian king, and after conflicts in Persia, he allied with the British and settled in British India. His descendants maintained close ties with the British Empire, particularly Aga Khan III, who served as President of the League of Nations and was a prominent political and religious figure in colonial and international affairs.

The Aga Khan, Prince Karim al-Hussaini, was born in Switzerland in 1936. His mother was British and his maternal grandmother Italian. His paternal grandfather was Aga Khan III and that’s how he inherited his title. He was educated at Harvard, and had lived much of his life in Europe, particularly in the UK and France. In 1957, Queen Elizabeth II granted him the style “His Highness,” and he later received British citizenship and a knighthood (KBE) in 1959.

The Aga Khan, who is well-known for his pluralistic and modern ideals, has led the community through many years of change, particularly in the fields of women’s empowerment, economic growth, and education.

Ismailis are dispersed geographically throughout the world. South Asia is home to a substantial populations, particularly in Pakistan and India, where there are an estimated 5–7 million people. Long-standing Ismaili communities with a strong Central Asian cultural and historical heritage can also be found in the Pamir Mountains of Tajikistan and portions of Afghanistan. In East Africa, where many Ismailis came during the British colonial era, there are also sizable diasporas in nations like Kenya, Tanzania, and Uganda. There are now flourishing communities in Canada, the United States, the United Kingdom, and Western Europe.

What Do Ismailis Believe?

The teachings of Ismailism are distinct from those of other Islamic sects, which has often made the community more vulnerable to misunderstanding and discrimination. Many Sunni Muslims do not consider Shia Ismailis to be true Muslims due to their spiritual interpretation of the Qur’an and their rejection of many strict, traditional Islamic rules.

The Shia Ismailis hold a distinctive place within the broader Islamic tradition, with beliefs that emphasize both spiritual leadership and esoteric interpretation of scripture. At the heart of their theology is the concept of tawhid, or the oneness of God—a belief they share with all Muslims. However, classical Ismaili scholars, influenced by Neoplatonic thought, have interpreted this oneness in highly philosophical terms. God, in Ismaili theology, is seen as absolutely transcendent—utterly beyond human comprehension or description. The divine cannot be known directly, but only through a series of metaphysical intermediaries that bridge the divine and material worlds.

Central to the Ismaili faith is the doctrine of the Imamate, which sets them apart from other Shia and Sunni Muslims. Ismailis believe in a continuous line of Imams who are both spiritual and temporal leaders, descended from the first Shia imam Ali ibn Abi Talib and Fatima, the daughter of the Prophet Muhammad. The Imam in Ismailism is seen not merely as a political figure, but as a divinely appointed guide, entrusted with interpreting the inner meanings of scripture and serving as the evidence of God on earth.

The Aga Khan is viewed by Ismailis as a divinely guided leader and the bearer of God’s light (noor). Some Ismailis believe him to be God-reincarnate.

A key feature of Ismaili theology is the emphasis on ta’wil, or esoteric interpretation of the Islamic texts. Ismailis believe that the Qur’an contains both an outer, literal meaning and an inner, symbolic meaning. True understanding of divine revelation is made possible only through the guidance of the living Imam, who holds the authority to interpret its spiritual depths.

When it comes to religious practice, Ismailis place strong emphasis on ethical conduct, spiritual development, and devotion to the Imam, rather than rigid adherence to Islamic legal rules. While they do observe major Islamic rituals such as prayer and fasting, these practices are often interpreted through a symbolic lens and adapted to fit community life, especially within Jamatkhanas (Ismaili community centers). Ismaili thought historically prioritized the inner meaning of religious acts over legalistic forms, encouraging followers to seek a deeper connection with God through wisdom and service.

One of the most distinguishing features of the Ismaili community is its deep commitment to education and humanitarian service. Under the umbrella of the Aga Khan Development Network (AKDN), Ismailis have established a wide range of institutions—universities, hospitals, schools, and social development programs—that serve millions of people, regardless of religious background. The Aga Khan University and Aga Khan Foundation are just a few examples of this global philanthropic vision.

Though often misunderstood or overlooked within broader Islamic discourse, the Shia Ismailis have sustained a rich tradition of faith, learning, and cultural adaptability. Their story is one of continuity through change—of preserving a unique religious identity while navigating the complexities of modern life. In today’s divided world, the Ismaili values of openness, helping others, and spiritual guidance offer a meaningful and inspiring way to live with faith.

In the 1990s, the Ismailis of Tajikistan faced genocide driven by ethnic and religious prejudice. They were persecuted and killed by fellow Muslims. Yet, despite the trauma, the Ismaili tradition instilled in me a deep thirst for knowledge, a disciplined way of life, and a commitment to serving others. It taught me that pursuing education and building a meaningful career are not only acceptable but honorable choices for a Shia Ismaili Muslim woman.

Sources:

Daftary, Farhad. The Isma’ilis: Their History and Doctrines. 2nd ed., Cambridge University Press, 2007.

Nanji, Azim A. The Nizari Ismaili Tradition in the Indo-Pakistan Subcontinent. Greenwood Press, 1978.

Daftary, Farhad. A Modern History of the Ismailis: Continuity and Change in a Muslim Community. I.B. Tauris, 2011.

Aga Khan Development Network. “About Us.” AKDN, www.akdn.org/about-us.

The Institute of Ismaili Studies. “An Introduction to the Ismaili Muslims.” IIS.ac.uk, 2021, www.iis.ac.uk.

United States Institute of Peace. “Understanding Ismailism.” USIP.org, www.usip.org/publications/2020/10/understanding-ismailism.

Boone, Jon. “Aga Khan: The Islam of My Community Is a Thinking, Spiritual Faith.” The Guardian, 23 Feb. 2014, www.theguardian.com/world/2014/feb/23/aga-khan-interview-islam.

Esposito, John L. The Oxford Dictionary of Islam. Oxford University Press, 2003.
Daftary, Farhad. The Ismāʿīlīs: Their History and Doctrines. 2nd ed., Cambridge University Press, 2007.

Steinberg, Jonah. “The Social Life of the Aga Khan: Birth, Class, and Religious Authority in the Ismaili Community.” Comparative Studies in Society and History, vol. 48, no. 3, 2006, pp. 535–570. Cambridge University Press, https://doi.org/10.1017/S0010417506000227. 

Fariza