Azerbaycan bölgesi İslâm tarihi ve medeniyeti açısından zengin bir geçmişe sahiptir. Bölgede bu alanla ilgili müellifleri ve eserlerini araştırmak, onların İslâm kültürüne katkılarını tespit etmek, İslâm bilim tarihine önemli bir kazanım sağlayacaktır. Azerbaycan’da İslâm tarihi ve medeniyeti ile ilgili eserlerin daha çok 19. yüzyılın sonları ile 20. yüzyılın başlarında yapıldığı görülmektedir. Bu eserleri ortaya koyan müellifler ve onların dinler, inançlar, İslâm tarihi ve medeniyeti alanındaki araştırmaları üzerine yeteri kadar çalışma bulunmamaktadır. Çalışmamızda Hacı Şeyh Hasan Mollazade Gencevî’nin hayatı hakkında bilgi verilerek, eserlerinin genel özellikleri değerlendirilecektir. Aynı zamanda müellifin eserlerinden yola çıkılarak çeşitli alanlardaki görüşlerine yer verilecek, dinler, inançlar, fırkalar, İmamiyye, Bâbilik-Bahâilikle ilgili görüşleri incelenecektir.

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.SummaryOur 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