Alawids, due to their genealogical relation with the Prophet, have always been respected in the Islamic society. Some groups of them moved, for different reasons, to Muslim regions in the 2^nd century. North and central regions of Iran were among those lands. With Imam Reza’s arrival in Iran at the end of 3^rd century and his residence in Khorasan, the emigration of Alawids to Iran, and especially to Khorasan, increased. The Rab’ region of Neyshābūr – which was one of the greatest regions of Khorasan in the Islamic period, and included Tūs, Isfarāyen, Sarakhs, Beyhaq, Nesā, and Abīward – was one of the destinations for emigrants. During the 3^rd century and after it, the Alawids descended from Imam Hassan, Imam Hussein, Imam Ja’far, and Imam Musā resided in that region. The widespread presence of Alawid families in that region and their increase in population prepared a proper cultural, doctrinal and economic context for their continual emigration. This population density was effective in creation of the office of neqābat (directorship) for Alawids in Neyshābūr. While the person holding the neqābat office was responsible for almost all the affairs of Alawids, the Alawids were diverse in their religious leanings and other features, which was effective in their relationships.
Apart from this, they were obliged to have relationships, willingly or unwillingly, with the residents of other regions in political, social, economic, religious and cultural spheres. The present study aims at using a descriptive-analytical method to investigate and analyze inter/intra-group relations of Alawids and present a vivid picture of their social, political and cultural conditions.