As the first important controversy in the history of islam, Imamate made the first religious sects and branches among the Muslims The most important Shia sects of shia IthnaAshari, Since its founding, the Ismaili sect and the Zaidiyyah the political life Social and continue. Imagine that each of these two categories of Imamat, during the first centuries of islam. This article is based on Relying on historical method, talk to Imamat Two approaches to the implementation of the Ismail sect and the Zaidiyyah examine. Research findings suggest that the two sects to the Imamate Leadership imate were not believed to be problem, But from the time that those other than Prophe as the ir leader Imam chose Areas gradually became apparent deviation between them.

BACKGROUND AND OBJECTIVES: There are many theological themes in the poems of Hakim Abu Mu"in Nasser bin Khosrow Qabadiani, a poet and writer of the 5th century Hijri. He was a preacher of the Ismaili religion with the rank of "Hujjat" and was responsible for the publication of Ismaili beliefs, which is one of the branches of Shia. METHODOLOGY: This research was done with a library study and in a descriptive and analytical way, and the statistical population of the research is Diwan Nasser Khosro Qobadiani. FINDINGS: Imamate is one of the most frequently mentioned theological topics in Nasser Khosrow"s poems. Imamate is the reason for the separation of this theological sect from other sects. In the discussion of Imamate, this poet mostly emphasizes on the protest against the announcement of the Imamate and the succession of Imam Amirul Momineen (AS) on the day of Ghadir and referring to the sermon of Ghadir and its events, protesting the verses and hadiths about the dignity of the Prophet. Amir al-Mu"minin (a.s.) and the protest against the special virtues of Mouli al-Mohadeen Hazrat Ali bin Abi Talib (a.s.) and the hadiths of the Holy Prophet (peace be upon him and his family) about the succession of Amir al-mo"minin (a.s.). CONCLUSION: In his poems, Nasser Khosrow has paid much attention and emphasis to two theological topics, Imamate and Justice. Also, in his poems, he has discussed about Qada, Qadr, Jabr, and Akhtar, which were important topics of theology at that time. In his poems, he has tried to explain his opinion on the theological topics of justice, intercession, caliphate, God"s attributes, God"s essence, the accidental nature of the world, predestination and free will, and Qada and Qadr.

The Sunnis and Shiites are unanimous in not being able to attribute the literal meaning of badā’ to the Lord. The Sunnis, however, suppose that the Imamīs attribute the lexical meaning of badā’ to the Lord; the meaning which would result in attributing ignorance and remorse to Him, the most Exalted. There are, albeit, numerous frequently narrated reports and sayings that have ascribed the concept of badā’ to the Lord and Imami scholars accordingly have always attempted to explain its correct meaning in those reports. The Shiite denominations have had distinct and varied positions in this respect. The Zaidis explicitly denies the attribution of badā’ to God, and, like Sunnis, criticize the Imāmīs for believing in badā’. The Ismailis have also refused to accept badā’ or it runs counter to the belief in Imamate of Ismail. Kisaniyya equates badā’ with abrogation. Ghulat believe in badā, although they have been cursed and excommunicated by the Shiite prominent personalities. The present paper seeks to examine the Shiite prominent figures’ stance on the views held by the above-mentioned four sects about the doctrine of badā.

Saad al-Din bin Shams al-Din bin Muhammad Nizari Qohestani is one of the poets of the second half of the 7th century and the beginning of the 8th century. The Nizari family was one of the Ismailis who survived the Mongol invasion. During the period when he lived, the Alamutian government was destroyed by the Mongols, and the Ismailis were persecuted and harassed because of their beliefs. Nizari was a poet and court official of two Mughal governments, Al-Kurt and Mehrabani. The main question of the current research is whether Nizari used Sufi words and terms in a symbolic way and with a Sufi appearance in order to spread Ismaili thoughts, or was he deeply influenced by Sufi thoughts and is considered a Sufi poet? The result of the research shows that Nizari lives under the cover of Sufism in order to preserve his life, and in order to have the opportunity to speak and publish his opinion, he turns to mystical terms, mysticism was a common and acceptable thought at that time. Nezari's constant care in hiding his Ismaili identity from his supporters, who were anti-Ismailis, is inevitably reflected in his works; In this way, the poet has expressed his Ismaili beliefs in a symbolic or implied way and apparently with Sufi concepts. Nizari's subjugation and accusation at the end of the work is more than a result of supporting Ismaili people, it is a kind of reflection of Ismaili thoughts in his poems. The poet's lines of thought and its compatibility with the sources of Ismaili thought of that period, as well as the display of Nizari's art for the covert and durable publication of the idea, show the commonalities and differences of his thought with Sufi thoughts

Categorizing things into good and evil is as old as the creation of man, and it is the way people face each other that determines whether phenomena are good or bad. Evil includes a wide range of concepts, and one of the most important and controversial concepts is political evil, whose most important indicators are the friend-enemy duality and the preoccupation with gaining power. Religion, with the aim of permanence, and to defend its legitimacy, uses the defensive function of speech in line with political purposes; As a result, religions and creeds are defined in opposition to each other, they are called evil and they try to destroy the other. The Ismailiyeh, from the path of Ismaili language and in confrontation and hostility with the Abbasid government, attribute the Abbasids and their followers to all kinds of evil and introduce them as a cruel government and clear examples of evil. Nasser Khosrow, as a high-level Ismaili thinker, using the structure of Ismaili thinking, while explaining what evil is and categorizing and describing its types, considers it necessary to avoid evil and destroy the enemy (which is the main cause of human misery). In this article, we intend to analyze the discussion of evil and enmity in Nasser Khosrow's intellectual system with the descriptive-analytical method and rely on the theory of "hostility" by Carl Schmitt.

Qohestan has been the focus of the ISMAILIA sect due to its strategic location and location on the communication routes, mountainous geographical background, distance from the caliphate, and rich mineral resources. In this region, 48 castles are identified from this era, most of which were built on the heights and peaks of the mountains. The structure of such castles is based on the geographic scope and landscape of mountains and ridges, and geographical factors were influential in creating these castles. This article analyzes the hierarchical and the central Place of ISMAILIA castles according to environmental and geographical factors. In this analysis, environmental factors such as distance from water sources and roads, type of land use, altitude above sea level, the height of castles from the surface of the surrounding land, location of castles concerning the degree of slope and direction, type of soil, precipitation, and type of climate are used. According to the statistical analysis using the Arc Gis and Spss software and cluster method, it is determined that there is a three-ranked pattern with the centrality of the Kal Hassan Sabah Castle, the Kohan Dezh Castle of Nehbandan, and the Ferdous Castle Mount among the ISMAILIA castles in Qohestan, and the texts and historical sources also confirm it to some extent. Most of the ISMAILIA castles are in the second rank. The second group is castles, which are less critical regarding geographical features than the first group and are in second place regarding their location in the geographical and environmental landscape. ISMAILIA castles are much bigger and broader than other castles, and in addition to having purely defensive functions, they also have residential, welfare, and other functions. For this reason, they were built on top of a high peak in Khorasan and the Alborz Mountain range. The third group (lowest rank), which has only one castle named Zari Castle, is ranked third in the cluster analysis because of its small size, low altitude from the sea level, and low height from the surrounding lands. The importance of this castle is because it is located a short distance from the Zari copper mine, and it is one of the ancient mines from which copper and gold were extracte. Perhaps because of gold mining, it was called Zari Castle, and the duty of this castle was to protect the mining and smelting of copper or gold. The patterns of the central place and hierarchy of castles seem to be correctly expressed by statistical analysis because historical sources and texts also confirm a three-rank pattern among castles.

Sayfiyah Educational Center that officially called Jami'ah Al-Sayfiyah, is the center of education and training of Bohras, a branch of Davoodi Ismailis. This educational center, from the formation up to now, has been considered as an important institution for training of the members of Bohra Community across the world and responsible for training and teaching the forces required in Daavat, the an organization of this group of Ismailis. The main center of Jami'ah Al- Sayfiyah is located at Surat a city in Gujarat state in the west of India. In addition, three branches of this educational center are active in Mumbai, Karachi, and Nairobi. Davoodi Bohras were intended from 17th century AD to provide their traditional educational activities in the form of ordered and regular organization which was consistent with new needs. Their educational center was later, at the time of the evolutions of modern era, freshened and then new sciences were involved together with old sciences of Islamili religion in education. Du’at Mutlaqeen, (Absolute Daies) as the leaders of Davoodi Bohras, play the main role in educational changes and new pathway of Jami'ah Al-Sayfiyah. Today, those people who believe in Davoodi religion, goes into the different branches of this educational canter from all over the world, after finishing academic period and learning new and old sciences, would have important roles whether in Daavat organizational structure or in the protection of their cultural heritage. The article first investigate the history of establishment and development of Jami'ah Al-Sayfiyah, and then explain its educational structure and the role of this center in the community of Davoodi Bohras in India and other regions where Bohra lived.