Nizari in the context of "Al-Hakim bi-Amr Allah"

The official religion of Pakistan is Islam, as enshrined by Article 2 of the Constitution, and is practised by an overwhelming majority of 96.35% of the country's population. The remaining 3.65% practice Hinduism, Christianity, Ahmadiyya (considered a non-Muslim group as per the Pakistani constitution), Sikhism, Zoroastrianism and other religions.

Muslims comprise a number of sects: the majority practice Sunni Islam (estimated at 85-90%), while a minority practice Shia Islam (estimated at 10-15%). Most Pakistani Sunni Muslims belong to the Hanafi school of jurisprudence, which is represented by the Barelvi and Deobandi traditions. However, the Ahl-i Hadith movement has also gained popularity together with Wahhabi influence from the Middle East. The majority of Pakistani Shia Muslims belong to the Twelver Islamic law school, with significant minority groups who practice Ismailism, which is composed of Nizari (Aga Khanis), Mustaali, Dawoodi Bohra, Sulaymani, and others.

The Ismā'īlī Shi'a (the Nizari, and Mustaali) have more pillars than those of the Sunni. The Shahadah (profession of faith) is not considered a pillar and is instead seen as the foundation upon which they are built. The members of Druze faith also have seven pillars, though not every concept is the same.

Abū Tamīm Maʿad al-Mustanṣir biʾllāh (Arabic: أبو تميم معد المستنصر بالله‎; 2 July 1029 – 29 December 1094) was the eighth Fatimid Caliph from 1036 until 1094. He was one of the longest reigning Muslim rulers. His reign was the twilight of the Fatimid state. The start of his reign saw the continuation of competent administrators running the Fatimid state (Anushtakin, al-Jarjara'i, and later al-Yazuri), overseeing the state's prosperity in the first two decades of al-Mustansir's reign. However, the break out of court infighting between the Turkish and Berber/Sudanese court factions following al-Yazuri's assassination, coinciding with natural disasters in Egypt and the gradual loss of administrative control over Fatimid possessions outside of Egypt, almost resulted in the total collapse of the Fatimid state in the 1060s, before the appointment of the Armenian general Badr al-Jamali, who assumed power as vizier in 1073, and became the de facto dictator of the country under the nominal rule of al-Mustansir.

The caliph al-Mustanṣir bi-llāh was the last Imam before a disastrous split divided the Isma'ili movement in two, due to the struggle in the succession between al-Mustansir's older son, Nizar, and the younger al-Mustaʽli, who was raised to the throne by Badr's son and successor, al-Afdal Shahanshah. The followers of Nizar, who predominated in Iran and Syria, became the Nizari branch of Isma'ilism, while those of al-Musta'li became the Musta'li branch.

The Ismaili Centres are symbolic markers of the permanent presence of the Nizari Ismailis in the countries and regions in which they are established, characterised by the Aga Khan IV as 'ambassadorial buildings'. Each building is architecturally unique and functions as a jamatkhana (place of worship), but also incorporates spaces for social and cultural gatherings, intellectual engagement and reflection, as well as spiritual contemplation. They facilitate mutual exchange and seek to foster understanding between diverse peoples, communities and faiths. Collectively and individually, the Centres represent the Nizari Ismaili community’s intellectual and spiritual understanding of Islam, as well as the community’s social conscience, outlook and attitude towards the societies in which it lives.