Abstract:
Considering the importance of “traditions’ in understanding religion, this component has always been abused in various periods from the beginning of Islam and after that. This paper, while expressing the main and influential concepts, deals with the role of influential deviant movements in the “neologization” and “distortion” of traditions as well as the movements at the time of presence of the infallible Imams (A.S) such as Kaysanites, Navosiyeh, Zaidiyyah, Isma'ilism, Waqifite Shia, some of which have disappeared after a while and some still exists. Some prominent members of these groups who were trusted by the Islamic community have falsified and distorted some traditions broadly in the two areas of inventing deviant movements and strengthening and expanding them. Of course, with the explicit encounter of the Imams (A.S), the spread of some of the deviant movements and their further growth among the Shiites was prevented. This paper, organized with a descriptive-analytic method, deals with introducing and explaining the deviant movements in the neologization and distortion of Mahdavi traditions and the root of formation of their deviation.
Machine summary:
This sect has become extinct, and no one in the present era believes in the Imamate of Muhammad ibn al-Hanafiyyah (Tusi, 1411: Chapter 1, Al-Dalil ala Fasad Qawl al-Kaysaniyyah).
However, the Kaysaniyyah, as a deviant sect, believed that the occultation and Mahdavism of Muhammad ibn al-Hanafiyyah were derived from narrations given to Muslims regarding the appearance of the Promised Mahdi (AS).
Sheikh Saduq, in the book Kamal al-Din wa Tamam al-Ni'mah, under the title "Refutation of the Beliefs of the Nawusiyyah," has pointed out that after the Kaysaniyyah, the Nawusiyyah erred regarding the matter of Occultation; since they considered its occurrence to be true for the Proof of God, they applied it to Imam Sadiq (AS) out of ignorance; however, God invalidated their claim with the death of that Imam, and after him, the restrainer of anger, the sighing one, and the forbearing, Imam Abu Ibrahim Musa ibn Ja'far (AS), rose to the matter of Imamate (Saduq, 1377: Vol. 1, p.
Sheikh Tusi also states in a part of his book, in refuting the deviant current of the Nawusiyyah: As for the believers in the Imamate of Ja'far ibn Muhammad (AS); meaning the Nawusiyyah, who believe that Imam Sadiq (AS) is alive and has not passed away from the world, and that he is the promised Mahdi; the refutation of this / belief is very clear; because just as we are aware of the martyrdom of Amir al-Mu'minin (AS), the passing of the Holy Prophet (PBUH), and the father and grandfather of Imam Sadiq (AS); we also have full knowledge of his martyrdom.
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