Azerbaycanlı Âlim Hacı Şeyh Hasan Mollazade Gencevî’nin Hayatı, Eserleri ve Görüşleri
The Life, Works and Opinions of Azerbaijani Scholar Haji Sheikh Hasan Mollazade Ganjavi
Yazar: Ahmetoğlu, Şahin
Dergi: e-Makalat Mezhep Araştırmaları Dergisi, Vol. 12 No. 2, 2019
Anahtar kelimeler: Religious Studies ; Din Araştırmaları ; Hacı Şeyh Hasan Mollazade Gencevî,Azerbaycan,İslâm Tarihi ve Medeniyeti,Dinler ve İnançlar,Akâid,İmamiyye,Bâbilik-Bahâilik ; Haji Sheikh Hasan Mollazade Ganjavi,Azerbaijan,Islamic History and Civilization,Religions and Beliefs,Aqaid,Imamiyya,Bábism and Baha'ism

Azerbaycan bölgesi İslâm tarihi ve medeniyeti açısından zenginbir geçmişe sahiptir. Bölgede bu alanla ilgili müellifleri ve eserleriniaraştırmak, onların İslâm kültürüne katkılarını tespit etmek, İslâm bilimtarihine önemli bir kazanım sağlayacaktır. Azerbaycan’da İslâm tarihi vemedeniyeti ile ilgili eserlerin daha çok 19. yüzyılın sonları ile 20. yüzyılınbaşlarında yapıldığı görülmektedir. Bu eserleri ortaya koyan müellifler veonların dinler, inançlar, İslâm tarihi ve medeniyeti alanındaki araştırmalarıüzerine yeteri kadar çalışma bulunmamaktadır. Çalışmamızda Hacı Şeyh Hasan Mollazade Gencevî’nin hayatıhakkında bilgi verilerek, eserlerinin genel özellikleri değerlendirilecektir.Aynı zamanda müellifin eserlerinden yola çıkılarak çeşitli alanlardakigörüşlerine yer verilecek, dinler, inançlar, fırkalar, İmamiyye,Bâbilik-Bahâilikle ilgili görüşleri incelenecektir.

Azerbaijan has a rich history in terms of Islamichistory and civilization. Researching the authors and their works related tothis field in the region, determining their contributions to Islamic culturewill provide an important gain to the history of Islamic science. It is seenthat the works related to Islamic history and civilization in Azerbaijan weremostly made in the late 19th and early 20th centuries. There are not enoughstudies on the authors of these works and their researches on religions,beliefs, Islamic history and civilization.In this study, general characteristics of his workswill be evaluated by giving information about the life of Haji Sheikh HasanMollazade Ganjavi. At the same time, based on the works of the author, hisviews in various fields will be included, religions, beliefs, sects, Imamiyya,Bábism and Baha'ism perspective will be examined.SummaryOur article titled “The Life, WorksAnd 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 andreligions, understanding of prophethood, imamate and caliphate, Imamiyya, someissues Iman (faith) and deeds/ actions (amal).In the life and works of MollazadeGanjavi, we discussed his life, his works which we can reach in varioussubjects including the history of religions, Islamic history, prophets, belief,catechism and sects and the language, style and methodology that MollazadeGanjavi uses in his works. In the second part of our study, wetook 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 avery 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 arenomadic inhabitants who have not yet settled. On the other hand, the civilizedpeople are more developed than the Bedouin state and have become a settledlife. Thanks to knowledge, skill and art, houses have built and settled.In the section on religion andreligions, Mollazade Ganjavî's importance in religion and its social life, hisviews on pagans, mejusis, star worshipers, tanasuh, those who claim religionand he deals with Judaism, Christianity and Islam, which he sees as people ofthe religious.According to him, among the peoplethere are eight nations claiming religion. Five of them are in factirreligious, Buddha, Berahime, Fetishiyya, Zoroastrianism and Babiyya who donot attribute the claims of a new religion to a prophet or to a true place. Three are religious; Jews, Christians andMuslims. Although the religion of these three groups is one and the prophetsdeserve, Jews and Christians have falsified and revered their religion.However, the last religion, the Islamic religion and the Qur'an have survivedunchanged. According to him, the reason for the backwardness of Muslims stemsfrom the inability to fully know their religion and to bring it to life. The views of the author aresummarized in the section on prophethood, imam and caliphate are as follows: noprophet has abandoned and abrogated the books and sharia of the prophets beforehim. Maybe it's upholding them. Mollazade Ganjavî states that imams - one ofthe twelve imams of the Shi'i-imamiyya - can take divine provisions withinspiration 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 thecenter of attention of Ganjavi. According to him, imam and caliphate were giventwelve imams. To believe in Imamat, after the Khatam-ul-anbiya (Seal of theprophets) is to believe that the twelve custodians for the right.In his works, he included great sin, human deeds, jihad, tawalla andtabarra, and Mahdi. The author has kept the framework very wide in terms ofgreat sin. This probably shows that the information in the sources of thisperiod is repeating it as it is in its works. Otherwise, these actions, except those who repent, having a sanctionon the legal ground can lead to the upheaval in society. Mollazade Ganjavistates 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, Jabriyais 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 aperson commits a charity, both he and Allah will.  If evil works, it is the will of both yourservant 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 peopleof faith his people faithful in heart and in an apparent manner. On the otherhand, tabarra is an enemy of religion, cruel and fascist men, and those whomake bidat in religion, and hate them both in their hearts and outwardly.The author tried to prove the information about the belief in the Mahdiby referring to Sunni and Shiite sources. According to him, Mahdi is one of thefundamental principles of belief.In our study, Mollazade Ganjavi’sviews 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 inhistory as follows:Knownas Nafs az-Zakiya, Mohammadbin Abdullah. During the reign of Harun Rashid, Mukanna appeared in Khurasan,claiming first imam and mehdism, then prophethood and divinity. From the son ofJafar 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 thelate seventh century. Sayid Ahmad, who appeared to the Mahdi claim in 1200hijri from the Hind province. Mirza Ali Mohammad Bab b. Mirza Rıza BezzazŞirazi appeared in Shiraz in 1261 hijri with the claim of Mahdism, prophethoodand uluhiyet. Sheikh Sayid Mohammad Ali b. Sheikh Sayid Muhammed Alavias-Senusi, Mirza Ghulam Ahmad Kadıyani, Mohammed Ahmad Mahdi Sudani, SheikhYahya, Mirza Husayn Ali Tahrani