جستجوی مقالات مرتبط با کلیدواژه "alawis" در نشریات گروه "علوم قرآن و حدیث"

One of principles of Alawis beliefs is Imamah. Anatolia Alawiness rests on a belief system based on friendship with Ali (pbuh) and Ahl al-Bayt (the Imams). Bektāshī Alawis like Twelver Imāmiyya Shia have twelve infallible Imams. From the viewpoint of Bektāshīyah, Imam means someone who is free from any kind of mistake, failure, and sin. Imam is the inner meaning of Quran, the religious scholar, and the leader of society. According to beliefs of Bektāshīs, the Prophet (s) has introduced Ali (pbuh) as the successor, after himself; but after the decease of the Prophet (s), the succession of Ali (pbuh) was ignored and right of Ali (pbuh) was usurped by the triple caliphs. Alawis believe that Muslims were divided to 73 sects only one of which is right and the rest belong to fire. Followers of Ahl al-Bayt (pbut) and the twelve Imams (pbut) are the saved group and sect. It seems the concept of Imamah to Bektāshīyah has had an evolutionary movement and supposedly after the penetration of Hurufism thought in Bektāshīyah Ṭarīqah in the fifteenth century, which was influenced by Neoplatonic philosophy of Ismailism, Shīʿī teachings like Imamah, given the new interpretation influenced by the complicated mystical understandings of Hurufism, has gradually taken distance from Twelver Shia’s definitions; although there is not seen such change in the principle friendship with Ahl al-Bayt (pbut) and the twelve Imams (pbut) and belief in the principle Imamah, and this characteristic is stable in belief tradition of Alawis and Bektāshīs.

Al-Ḥasan b. Zayd known as al-Da‘ī al-Kabīr (r. 250-270 AH) and al-Ḥasan b. ‘Alī known as al-Nāṣir al-Kabīr (r. 301-304 AH) have paid attention to the subject of religion and the progress of Zaydī Shiism in their ruling period in Tabaristan and Daylam; but because of historical and personality-concerned conditions of those two, al-Da‘ī al-Kabīr from political perspective and al-Nāṣir al-Kabīr in religious and cultural terms have had more and more successful activity. Thus, the aim of the present essay is the examination and explanation of function of these two personalities especially in religious and cultural terms; so the main subject of the research is the comparison and assessment of function of al-Da‘ī al-Kabīr with al-Nāṣir al-Kabīr especially from religious perspective and that what effects each one of those two had in religious terms. Following this subject, this assumption is put forward that al-Da‘ī al-Kabīr was a bigoted Zaydī and has made effort in propagating Zaydīyyah Shiism; but al-Nāṣir al-Kabīr, despite belonging to Zaydī denomination, was inclined and close to Imāmiyya fiqh. In this research, the main subject of the research is attended to by descriptive and analytic method. The results of the research indicates that the religious efforts of al-Nāṣir al-Kabīr in Daylam and Tabaristan was one of inclination grounds of Alawis from Zaydī Shiism to Imami Shiism and the inclination of some of al-Nāṣir al-Kabīr students to Imami Shiism is expressive of this matter