جستجوی مقالات مرتبط با کلیدواژه "اسماعیلیه" در نشریات گروه "علوم سیاسی"

Examining the political actions of Yemeni Shiite groups is the main concern of this article. Yemeni Shiite groups, especially the Imams, Ismailis and Zaydis, make up a large part of the Yemeni Shiites. They ruled the country for more than a thousand years, but lost power in 1962 with a coup sponsored by Egypt. The method of this research is content analysis using Quentin Skinnery's theory.   Findings show that the Twelvers and the Ismailis are under the umbrella of the Zaidis in Yemen, and the Yemeni social contexthas been such that led to the emergence of different characters and various currents of thoughts among the Zaydi Shiites. The results show that Zaydi's interpretation of the concept of Imamate, although in the theoretical field has given him a moderate approach compared to other Shiite sects, but in political actions has led to radical actions and political pragmatism. The result of these actions has been influenced by their background and thought context in the past.

Typology of political Sufism is complex. Analysis as an intellectual movement - contemporary Afghanistan is essential . The main idea of this paper is to analyze groups of Sufism in Afghanistan come out of their houses of worship were entered politics.
In this regard, they have created a particular intellectual and political currents.This study analyzes three sects Naqshabandiya, Qaderieh, and Ismailis in Afghanistan.
Sufis in Afghanistan, although politically were active in the past and and may have been united with the government, but the political activity of Sufism in the late decades has been significant.

The Ismailites believed in the imamate of Ismail, son of Imam Ja’far Sadiq (pbuh). At first, they rose to power in Egypt and after that they established the Egyptian government of the Fatimid. After al‐Mustansir Billāh, the eighth Fatimid caliph died, his vizier stopped Nizar, his oldest son, from ascending to the throne, causing a deep division in the Isma’ilite. Al‐Mosta’la, the younger son of al‐Mustansir Billāh, and the husband of the vizier’s sister, could ascend to the throne with the help of the vizier. Following that, the Isma’ilites divided into the Nizarite and Mosta’valite. The Persians who believed in Nizar’s caliphate became known as the Persian Nazirites. In that sect, Hassan bin Sabah, a leading, complicated figure and a patriot as well, took a military stance to fight the Seljuk after the conquest of the Alamut castle, and adopted murdering as a method for meeting political and military goals. He had a particular perspective on the Islamic canon law and interpreted it in favor of his power interests.
The brutality by Hassan bin Sabah caused that period to be known as the violent era of the Isma’ilites. After that period and the annihilation of the Alamut castle by the Mongols, Aqa‐khani Isma’ilites, a branch of Nizarite Isma’ilites, took a different way and adopted modernity as a new strategy because they were defeated, from a political point of view, and even assassination could not help reach their wants. Hence, the period can be called the Isma’ilite era of modernity.
In that period, as a reformist politician, the third Aqa‐khan, the Isma’ilites’ imam, became an international figure, and the fourth Aqa‐khan, besides following on his father’s footsteps, strengthened his position with modernity by expanding networks of social, economic and cultural development. In fact, the Nizarite Isma’ilites took a violent strategy in order to gain power and fight the Arab and Turks’ religiopolitical domination; however, because they were defeated, a modernist strategy was pursued by their Aqa‐khani branch.
This claim is investigated with a descriptive‐analytic method and by means of library resources through analyzing the history of the movement of Nizarite Isma’ilites and explaining their strategies to gain power and fight the Arab and Turks’ religio‐political domination.

Durozier sect is a branched sect of the Ismaili sect. The name of the sect is taken from the individual's name Darzi, which is known in history as the founder of the sect; while the followers of these movements call themselves Movahhedun. The original context of sect in terms of belief is exaggerating their leaders, particularly Imam Ismaili by The ruling of Allah. Inward oriented and in some cases leaving and making the Shariah disused and interpretation oriented in the Religious injunctions and also according to the researchers claim transmigration are their beliefs like other Ismaili. Also this group geographically exists in the Damascus region, including Lebanon, Syria and the occupied Palestinian territory. They have their own social classify, practices, rituals and Bible.

Jurisprudence and Shariah (Divine law) can be onsidered as one of the infrastructures of any religion. Ismaili ect and its branches like Tayebis and Bohras, have distinct theology and Shariah as two religious sects. The position of Jurisprudence and Shariah for different Islamic sects such as Ismailis, motivated me to explore commitment and lake of commitment to Jurisprudence and Divine law by Bohras as a branch of Ismaili sect, and then to ask: what is the position of Jurisprudence and Divine law for Ismaili’s Bohras? In answering this question, the hypothesis is: because Bohras believed that the period of Judgment and leaving the Shariah and favoring Batin (conscience) – which is one of the fundamental beliefs of all Ismailis - has not come yet, they remained committed to Divine law. The method of this research is descriptive, analytical and data collection via library study and taking notes. This study as a result clarifies the status of Ismaili’s Bohras regarding compliance and non-compliance with Shariah, so the result is that Mustalis and Tayebis, regarding commitment to Shariah, continue the method of Fatimis, the Shariah-centered branch of Ismailis.

Ismailieh is a big branch of Shia religion. It has a long local history in the Central Asia. Despite the relatively, few numbers of it's followers, because of the good solidarity of the community and their relationship with their Imam, who as the leader of the religion, is living in Europe, should be considered as an important community. Their Imam, Prince Karim Aga khan IV particularly for his global fame and mythical wealth, is an important figure. He, in addition to having good knowledge of the Western culture is interested in affairs of his followers, especially in Europe, and through transnational networks, manages and controls the Ismailia community. This article is to introduce the Ismailias of the Central Asia through the places they live in, their livelihood, population, ethnicity, language, historic backgrounds, beliefs and their situation in the region. Keywords: Ismailieh, Badakhshan, Pamir, Central Asia, Aga Khan