摘要：Many sectarian differentiations, theological or legal, have been taken place in the history of Islamic thought. These differentiations also directly affected the later developments of the sects/madhhabs and became most distinctive features of theirs. As for Ismailism, the framework of this differentiation is highly large in both horizontal and vertical levels. Due to its theoretical and practical aspects, Ismailism structurally differs from other sects. For example, the elements sucah as nâtiq-sâmit relationship, zâhir- bâtin distinction, relationship of the lower and higher worlds and the dawa organization that can be described as the locomotives of Ismaili thought are the forms of differentiation particularly seen in Ismailism and, apart from the exceptions, not found in the other sects. In this paper the general nature of Ismaili dawa organization will be dealt with.
其他摘要：Many sectarian differentiations, theological or legal, have been taken place in the history of Islamic thought. These differentiations also directly affected the later developments of the sects/madhhabs and became most distinctive features of theirs. As for Ismailism, the framework of this differentiation is highly large in both horizontal and vertical levels. Due to its theoretical and practical aspects, Ismailism structurally differs from other sects. For example, the elements sucah as nâtiq-sâmit relationship, zâhir- bâtin distinction, relationship of the lower and higher worlds and the dawa organization that can be described as the locomotives of Ismaili thought are the forms of differentiation particularly seen in Ismailism and, apart from the exceptions, not found in the other sects. In this paper the general nature of Ismaili dawa organization will be dealt with.
