Imam Nur al-Din (d.1671) reigned as Imam for thirty seven years. He was also identified by his Sufi name Nur al-Dar. During his time (the post-Alamut period), it was customary for the Imams to adopt Sufi names in order to avoid persecution. After the fall of Alamut in 1256, the Imams went into hiding while the Persian Nizaris disguised themselves under the mantle of Sufism that was spreading in Mongol Persia. By the middle of the fifteenth century when the Imams emerged in Central Persia to conduct the Imamat activities openly, Ismaili-Sufi relations had become well established in Persia. However, the Imams appeared to the outsiders as Sufi masters or Pirs while the followers adopted the guise of disciples or murids. Evidence of the Nizari-Sufi relationship is preserved in a book titled Pandiyat-i jawanmardi (Admonitions on Spiritual Chivalry) containing sermons of Imam Mustansir billah II. These sermons were compiled and written in Persian during the time of his successor. The Nizari Ismailis of the Indian subcontinent, who have preserved a Gujarati version of the book, maintain that the book was sent to them as guidance by the Imam of the time. Manuscripts of the Persian text of the Pandiyat are still preserved by the Nizaris of Badakshan (Central Asia) and adjoining regions including Hunza (Northern Pakistan) and Kashgar (China)
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Ismailimail 
With the horrendous ending of the Alamut Period Shia Ismaili Muslims and their Imams were compelled to disguise themselves as Sufis for hundreds of years to minimise the possibility of detection and persecution. This community’s very close association with Sufism is still evident today: the commonly used terms murshid, murid, shariah, tariqah, haqiqah, marifah and others by Shia Ismaili Muslims are all reflective of our close association with the Sufism movement, born out of a desire for self-preservation from the genocidal intentions of others.
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