Iran Local Histories
Maryam Khosroabadi; Milad Ajami
Abstract
The most important feature of the Ismaili movement was its longevity. This movement started in the middle of the second century of Hijri and continued until the fall of the Ismaili castles by the Mongols (7th century of Hijri). During all this time, "being an Ismaili" meant a challenge to the Islamic ...
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The most important feature of the Ismaili movement was its longevity. This movement started in the middle of the second century of Hijri and continued until the fall of the Ismaili castles by the Mongols (7th century of Hijri). During all this time, "being an Ismaili" meant a challenge to the Islamic world and was called a deviant sect, atheist, irreligious and non-Muslim by the Sunni governments as well as other Shiite groups. The remnants of the Ismaili communities from the Mongol to the Safavid era began their resurrection ina challenge to the subsequent governments. After the fall of Alamut in Kerman, we witness a peaceful coexistence between the Ismaili community and the post-Safawi governments, which, according to some opinions, were not interested in conflict with the Ismaili survivors. From the point of view of this writing, the Ismaili imams first promoted peaceful coexistence with the Iranian Muslim community in Kerman, and then the aforementioned governments were forced to compromise with them. The main question of the research is how this coexistence took place and what were its reasons and factors? The results showed that the geographical, economic and political conditions of Kerman created a platform where the Ismaili leaders, by understanding the spatial and temporal conditions, without spreading the religion, could be accepted by the people of Kerman as Sadat Hosseini and the descendants of the Prophet, and made the governments of Zand and Qajar obliged to respect their situation. Hosseini Sadat and the descendants of the Prophet accepted the word of being Ismaili and replaced it with the discourse of peace and coexistence. The present study tries to introduce Kerman as a platform for the revival of the Ismailis after the decline of the death period in order to enter the modern world.
maryam bakhshi; bagherali adelfar; nasrollah pour mohammadi; Hossein Abadian
Abstract
Expatriating social centrifugal forces tribes and clans, has been one of the policies of Iranian governments from the Safavid era with the aim of establishing security and controlling on them. Displacement Kurdish clans from their original habitat to other parts of country has been recognized as one ...
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Expatriating social centrifugal forces tribes and clans, has been one of the policies of Iranian governments from the Safavid era with the aim of establishing security and controlling on them. Displacement Kurdish clans from their original habitat to other parts of country has been recognized as one of the critical periods in the history of Safavid era. In the line with this policy, the Kurdish"Rashvand" clans, were expatriated, first to Khorasan Province then to Qazvin and its nearby habitats. The consequences of this settlement in those aforementioned areas to both Kurdish clans as well as the central government is the subject of this study. Alongside with this, in this study, we will also analyze the political, martial and economic causes and motivations of these migrants. This paper analyzes the subject in a descriptive-analytical manner, based on documentary sources including published documents, unpublished documents, library resources and field observations. Research findings show that Rashvand clans were migrated to Qazvin and the nearby habitat areas for diverse reasons, namely for martial, political and economic reasons. Accumulating wealth, acquisition of governmental authority and official titles, have been the most important consequences of this displacement.
