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الفطحيّة، اختبار للشيعة في الإمامة | ||
| التاریخ والحضارة الاسلامیة رؤیة معاصرة | ||
| مقالات آماده انتشار، پذیرفته شده، انتشار آنلاین از تاریخ 19 تیر 1405 | ||
| نوع مقاله: المقالة الأصلية | ||
| شناسه دیجیتال (DOI): 10.22081/ihc.2025.71496.1075 | ||
| نویسندگان | ||
| علي رضا روحي* 1؛ حمید عباس زاده2 | ||
| 1أستاذ مشارك بقسم تاريخ الشعوب الإسلاميّة وحضارتها في الجامعة الرضويّة للعلوم الإسلاميّة | ||
| 2عضو الهيئة العلمية بالجامعة الرضويّة للعلوم الإسلاميّة | ||
| تاریخ دریافت: 31 فروردین 1404، تاریخ بازنگری: 04 تیر 1404، تاریخ پذیرش: 27 آبان 1404 | ||
| چکیده | ||
| لقد تمخّضت السياسات العباسيّة المتمثّلة في ممارسة الضغوط على أئمّة الشيعة ومراقبتهم، عن انعدام الفرصة للإمام جعفر الصادق (ع) لتعيين خلفه تعييناً مباشراً صريحاً. كان عبد الله الأفطح النجل الأكبر للإمام (ع) عند استشهاده. ولما ادّعى الإمامة، صادف ادعاؤه هذا، هوىً في قلوب رهط من الشيعة، فلبّوا دعوته. ولم تستمر هذه الدعوة طويلًا؛ إذ لم يُكتب لها أكثر من سبعين يوماً، فانفضّ الشيعة من حول مُطْلِقها لأسباب شتى، ومال جلّهم إلى الإمام موسى الكاظم (ع) عقب موت عبد الله. وكان المؤمنون بإمامة عبد الله يقيمون أدلّة خاصة على إمامته. وصمد صمْدهم، وقصد قصْدهم حشد من كبار صحابة الإمام جعفر الصادق (ع) لفترة غير طويلة. | ||
| کلیدواژهها | ||
| الإمام جعفر الصادق (ع)؛ الإمام موسی الکاظم (ع)؛ عبد الله الأفطح؛ الفطحيّة | ||
| عنوان مقاله [English] | ||
| Fathism (al-Fathiyya): The Shiʿi Trial in the Question of Imamate | ||
| نویسندگان [English] | ||
| alireza roohi1؛ Hamid Abbaszadeh2 | ||
| 1Associate Professor, Faculty of History and Civilization of Islamic Sects, Razavi University of Islamic Sciences, Mashhad, Iran. | ||
| 2Faculty Member, Razavi University of Islamic Sciences, Mashhad, Iran. | ||
| چکیده [English] | ||
| After the martyrdom of Imam Jaʿfar al-Sadiq (a.s.), the Shiʿi community faced one of the most complex and critical periods in its historical and theological development. This period represented not only a political challenge but also a serious crisis of religious identity. The roots of this crisis should be sought in the prevailing security conditions of the era, as the intense pressure, strict surveillance, and continuous monitoring imposed by the Abbasid caliphate on the life and activities of Imam al-Sadiq (a.s.) compelled him to employ prudence (taqiyya) and concealment in introducing his successor. This unavoidable lack of clarity regarding the public designation of his successor created a political and doctrinal vacuum that was immediately exploited by certain groups following his death. Within this atmosphere of uncertainty, ʿAbd Allah ibn Jaʿfar, known as ʿAbd Allah al-Aftah due to certain physical or narrative characteristics, claimed the Imamate and established a movement that became known in history as the Fathiyya. The present study aims to examine in depth the various dimensions of this sect, including the reasons for its emergence within the political context of the period, the theological and doctrinal foundations upon which its followers relied, the causes behind its temporary acceptance by a segment of the Shiʿi community, and finally the factors that led to its decline and the return of its followers to the authentic Imamate of Imam Musa al-Kazim (a.s.). Using a descriptive-analytical approach and drawing extensively upon original historical sources, works on sects and creeds, and biographical literature, this study seeks to provide a comprehensive picture of the confrontation between the discourse of the Fathiyya and that of the authentic Imamate through a detailed analysis of traditions related to succession. The findings indicate that the emergence of the Fathiyya was less the result of a coherent and substantiated theological doctrine than the product of the intersection of three principal factors: first, the political pressure exerted by the Abbasid government, which prevented a clear public designation of the successor; second, the confusion experienced by a portion of the Shiʿi community seeking to rely upon traditional norms; and third, dependence upon the principle of the “Imamate of the eldest son.” In effect, the followers of ʿAbd Allah al-Aftah argued that in the absence of an explicit designation, the Imamate should pass to the eldest son of the Imam. They attempted to legitimize this claim by attributing possible wills or recommendations to ʿAbd Allah, yet these arguments proved insufficient when confronted with the deeper foundations of Shiʿi doctrine. A closer analysis reveals that the character of ʿAbd Allah al-Aftah during the lifetime of Imam al-Sadiq (a.s.) was itself subject to serious questions. Contrary to the assertions of his followers, historical evidence and narrative reports suggest that he did not enjoy a special status in the eyes of Imam al-Sadiq (a.s.), and some reports even associate him with the theological tendencies of the Murjiʾa. From the perspective of mainstream Shiʿism, such theological inclinations were fundamentally incompatible with the concept of Imamate, which is based upon divinely bestowed knowledge and infallibility, thereby casting serious doubt upon his religious qualifications for the office of Imam. These doubts intensified when the followers of the movement challenged him on fundamental legal and theological questions. Among the most significant examples was his inability to answer questions concerning the rulings of almsgiving (zakat) and other religious obligations. This intellectual inadequacy demonstrated that he lacked the knowledge beyond ordinary reasoning that was expected of an Imam. In addition, theological and miraculous factors played a key role in the collapse of the sect. Historical reports indicate that Imam Musa al-Kazim (a.s.), in response to the claims of ʿAbd Allah, demonstrated the legitimacy of his own Imamate through divine tests and theological challenges. One of the most famous reports concerns the incident of placing his hand into fire, in which Imam Musa al-Kazim (a.s.) displayed divine support and superiority over ʿAbd Allah al-Aftah, who refused to undertake such an act. These events, together with the behavioral and intellectual inconsistencies associated with ʿAbd Allah, gradually convinced the followers of the Fathiyya that they had followed a movement incompatible with the fundamental principles of Shiʿism. Consequently, the group rapidly declined, and the majority of its followers returned to the authentic and well-established Imamate of Imam Musa al-Kazim (a.s.). In conclusion, the findings of this study emphasize that the Fathiyya was a short-lived and reactive movement born out of crisis and unable to withstand the intellectual strength and spiritual evidence supporting the authentic Imamate. The failure of this movement clearly demonstrated that within the Shiʿi intellectual framework, the Imamate is not determined by tribal customs or birth order but rather by divine designation, infallibility, and divinely granted knowledge. Reliance upon external traditions without verifying the essential qualifications can only lead to the emergence of deviant movements that ultimately dissolve into the mainstream community or disappear altogether. Thus, the end of the Fathiyya represented the triumph of reason and faith over claims founded merely upon status and political considerations. | ||
| کلیدواژهها [English] | ||
| Imam Jaʿfar al-Sadiq (a.s.), Imam Musa al-Kazim (a.s.), ʿAbd Allah al-Aftah, Fathiyya | ||
| مراجع | ||
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