Besides, it is also known that Ismail had to assume the pseudonym of al-Mubarak in certain cases to protect his life. Al-Mubarak was a servant of Ismail in Medina, and a potential dai too. Very little is known about him. He was however hailed from Hijaz and an expert in Arabic calligraphy of the type known as muqarmat. In all probability, al-Mubarak was also the epithet of Ismail. More evidence of the application of the name al-Mubarak to Ismail have now come to light, lending strong support to W.Ivanow's hypothesis, vide "The Alleged Founder of Ismailism" (Bombay, 1946, pp. 108-112), describing that, "I have happened upon such clear and unequivocal testimony concerning al-Mubarak. The fact that it was in reality the surname of Ismail b. Jafar is revealed in at least four different passages in the early Ismaili esoteric work, "Sullamu'n-Najjat" by Abu Yaqub as-Sijistani" (p. 111). It can be also ascertained from another work of Abu Yaqub as-Sijistani, entitled "Ithbat al-Nubuwwat" (ed. Arif Tamir, Beirut, 1966, p. 190). Farhad Daftary also writes in "A Major Schism in the Early Ismaili Movement" (Stvdia Islamica, Paris, LXXVII, 1993, p. 127) that, "It has now become evident that the name Mubarak (the blessed) was the epithet of Ismail himself and it was applied as such to him by his followers."
Hence, another small following of Ismail became known as Mubarakiyya. The Fatimid Imam al-Mahdi had routed a letter in Yamen after 308/921, which is reproduced by Jafar bin Mansur al-Yamen in "al-Fara'id wa Hudud ad-Din" (pp. 13-19), in which the Imam has also disclosed that the Imams descending from Jafar Sadik wished to resuscitate the true dawat, and feared the treachery of hypocrites, therefore, they assumed names other than their own, and used for themselves esoterically names denoting the rank of proofs (hujjats) and styled themselves as Mubarak, Maymun and Sa'id because of the good omen in these names.
The terms Mubarakiyya and Khattabiyya therefore, were the original names of the nascent Ismailism, as well as the regional identifications of the followers of Ismail, who, on the whole, merged into the main fold of Ismailism in the time of Imam Muhammad bin Ismail. Concluding his judgment, al-Mutawakkil (532-566/1137-1170) writes in his "Kitab Haqa'iq al-Marifa" as quoted by Bernard Lewis in "The Origins of Ismailism" (London, 1940, p. 35) that, "The Ismailiyya are the Mubarakiyya and the Khattabiyya."
Returning to the thread of our main narrative, it is seen from the scrutiny of the historical traces that Ismail mostly lived in Salamia, and then moved to Damascus. Mansur knew his whereabouts, and wrote to his governor to arrest Ismail, but the latter quitted Damascus for Basra. Ismail's presence in Basra had been noticed by the people in 151/769. According to "Tarikh-i Jhangusha", "A paralytic begged alms of him. Ismail took him by the hand and he was healed; and rising to his feet he departed in his company. Ismail also prayed for a blind person and he recovered his sight."