e-Makalat Mezhep Araştırmaları Dergisi

Öz

Azerbaijan has a rich history in terms of Islamic
history and civilization. Researching the authors and their works related to
this field in the region, determining their contributions to Islamic culture
will provide an important gain to the history of Islamic science. It is seen
that the works related to Islamic history and civilization in Azerbaijan were
mostly made in the late 19th and early 20th centuries. There are not enough
studies on the authors of these works and their researches on religions,
beliefs, Islamic history and civilization.

In this study, general characteristics of his works
will be evaluated by giving information about the life of Haji Sheikh Hasan
Mollazade Ganjavi. At the same time, based on the works of the author, his
views in various fields will be included, religions, beliefs, sects, Imamiyya,
Bábism and Baha'ism perspective will be examined.

Summary

Our article titled “The Life, Works
And Opinions Of Azerbaijani Scholar Haji Sheikh Hasan Mollazade Ganjavi”
consists of the following headings: Mollazade Ganjavi’s life and works, views,
language, style and methodology used in his works, his views on religions and
religions, understanding of prophethood, imamate and caliphate, Imamiyya, some
issues Iman (faith) and deeds/ actions (amal).

In the life and works of Mollazade
Ganjavi, we discussed his life, his works which we can reach in various
subjects including the history of religions, Islamic history, prophets, belief,
catechism and sects and the language, style and methodology that Mollazade
Ganjavi uses in his works.

In the second part of our study, we
took his views in the following headings: 
History and necessity of history, relationship between human, society,
civilization and religion. In this section, the author states that history is a
very useful science in understanding the past and present.

By dealing with human, society, civilization and religious relations,
man and society divide the lives of all people into three parts: savagery,
bedouin and civilization peoples.  Accordingly,
wild people; they lack ideas, knowledge and production. The Bedouin people are
nomadic inhabitants who have not yet settled. On the other hand, the civilized
people are more developed than the Bedouin state and have become a settled
life. Thanks to knowledge, skill and art, houses have built and settled.

In the section on religion and
religions, Mollazade Ganjavî's importance in religion and its social life, his
views on pagans, mejusis, star worshipers, tanasuh, those who claim religion
and he deals with Judaism, Christianity and Islam, which he sees as people of
the religious.

According to him, among the people
there are eight nations claiming religion. Five of them are in fact
irreligious, Buddha, Berahime, Fetishiyya, Zoroastrianism and Babiyya who do
not attribute the claims of a new religion to a prophet or to a true place.

 Three are religious; Jews, Christians and
Muslims. Although the religion of these three groups is one and the prophets
deserve, Jews and Christians have falsified and revered their religion.
However, the last religion, the Islamic religion and the Qur'an have survived
unchanged. According to him, the reason for the backwardness of Muslims stems
from the inability to fully know their religion and to bring it to life.

The views of the author are
summarized in the section on prophethood, imam and caliphate are as follows: no
prophet has abandoned and abrogated the books and sharia of the prophets before
him. Maybe it's upholding them. Mollazade Ganjavî states that imams - one of
the twelve imams of the Shi'i-imamiyya - can take divine provisions with
inspiration from the prophet or Allah. Therefore, he argues that imams receive
“revelation” or “message” ile in a sense with inspiration from Allah.

The issue of Imamate and Caliphate,
which is one of the most important debates among Muslims, was also at the
center of attention of Ganjavi. According to him, imam and caliphate were given
twelve imams. To believe in Imamat, after the Khatam-ul-anbiya (Seal of the
prophets) is to believe that the twelve custodians for the right.

In his works, he included great sin, human deeds, jihad, tawalla and
tabarra, and Mahdi. The author has kept the framework very wide in terms of
great sin. This probably shows that the information in the sources of this
period is repeating it as it is in its works.

Otherwise, these actions, except those who repent, having a sanction
on the legal ground can lead to the upheaval in society. Mollazade Ganjavi
states that there are three different perspectives on human deeds.

As for the supporters of these three perspectives, these are;
Jabriya, Tafviziya and between Jabriya and Tafviziya. According to him, Jabriya
is obliged in the act of servants. In Tafviziya, the servant is free in acts.

The belief of the third opinion is between algebra and feyz. When a
person commits a charity, both he and Allah will.  If evil works, it is the will of both your
servant and Satan.

The author, states that the jihad he mentioned as the sixth of furu’
al-din is wajib for Muslims. Mollazade Ganjavi thinks that tawalla and tabarra,
whether male or female, are vacib for every entrepreneur.

According to him, tawalla, a believer's religious brothers and people
of faith his people faithful in heart and in an apparent manner. On the other
hand, tabarra is an enemy of religion, cruel and fascist men, and those who
make bidat in religion, and hate them both in their hearts and outwardly.

The author tried to prove the information about the belief in the Mahdi
by referring to Sunni and Shiite sources. According to him, Mahdi is one of the
fundamental principles of belief.

In our study, Mollazade Ganjavi’s
views on those who claim to be Mahdi, Nubuvvat and Uluhiyet are also included.
He gives the names of those who claim to be the Mahdi, Nübüvvet and Ulûhiyet in
history as follows:

Known
as Nafs az-Zakiya, Mohammad
bin Abdullah. During the reign of Harun Rashid, Mukanna appeared in Khurasan,
claiming first imam and mehdism, then prophethood and divinity. From the son of
Jafar Sadiq, Ubeydullah al-Mahdi bin Mohammad bin Jafar Sadiq. In Africa,
Muhammad b. Abdullah b. Tumert. Al-Abbas al-Fatımı, who claims the Mahdi in the
late seventh century. Sayid Ahmad, who appeared to the Mahdi claim in 1200
hijri from the Hind province. Mirza Ali Mohammad Bab b. Mirza Rıza Bezzaz
Şirazi appeared in Shiraz in 1261 hijri with the claim of Mahdism, prophethood
and uluhiyet. Sheikh Sayid Mohammad Ali b. Sheikh Sayid Muhammed Alavi
as-Senusi, Mirza Ghulam Ahmad Kadıyani, Mohammed Ahmad Mahdi Sudani, Sheikh
Yahya, Mirza Husayn Ali Tahrani