Historians from the Arabs and Orientalists from the Franks were divided into two groups. One group affirmed their lineage to Fatima, with Ibn Khaldun at their head, claiming that the doubters only denied the validity of their lineage in opposition to the Abbasids. Another group doubted this lineage, relying on some reported sayings. The Fatimid state was imbued with a theological character. We read in the annals of their caliphs things we do not find in the annals of the Umayyads and Abbasids. There were perhaps two major books representing this divine inclination. The first is the Diwan of Ibn Hani al-Andalusi, which is, firstly, filled with Ismaili terminology such as "Da'wa" (call) and "Da'i" (caller), as in his saying: "You are the creation, so make the lives of the creation flourish in the name from which the Da'wa is derived." And similar to the word "Ahd" (covenant), "Ta'wil" (interpretation), and "Wasi" (legatee), and so on. And in the principles of the Shi'a Da'wa, such as the necessity of the Imam's existence, whether he is manifest or hidden, and that this Imam is for the preservation of the Sharia and the management of the nation's interests, as in his saying: "There must be a leading guide if security encompasses the entire earth. There must be an interpreter if the diversity of languages is for a reason. But it was not satisfied without a teacher, and a sign of this is that God spread His earth."