Academic literature on the topic 'Mazdakism'

This study includes (Mazdakism and its intellectual and ideological impact on the Sasanian society) due to the importance of the Mazdakite revolution, which led to changes in the Sasanian society for the beliefs and ideas it brought, which were considered the beginnings of the socialist doctrine. People because of the philosophy of his doctrine appropriate to the needs of society at the time. This study focuses on examining the social situation of the Sassanian state at the time of the emergence of Mazdak, the intellectual roots of his theory, the doctrines and teachings he brought, and the reasons for his downfall and killing. This is based on a set of Arabic and localized sources and references

Ahmet Yaşar Ocak, in this work, which he puts forward by taking Alevi-Bektashi velayetnames and their breath as a source, claimed that the foundations of Alevism and Bektashism and the elements that constitute the historical backround of the origins of belief consist of , Shamanism, Buddhism, Manichaeism, Taoism; Zoroastrianism and Mazdakism: Chiristianity and Judaism. Thaks to this work, researchers will be able to have information about the sources of belief motifs in both Alevi rituals and menakipnames. The work is a guide in this field. Keywords: Alevism-Bektashism Belief Origins, Menakıpname, Sufism.

AbstractThe birth of the major schools of classical theology cannot be separated from the political dynamics that occurred in the early days of the history of Muslims. At specific points, these dynamics then give rise to problems that are at the same time central issues in the realm of theology. Māturīdiyyah emerged as a response to Mu'tazilah thought but on the other hand, it is also closer to the Mu'tazilah school because it gives greater authority to reason. Therefore, this study aims to determine the theological thinking of Maturidiyah. This literature research uses a historical approach with the assumption that the behavior and theological thoughts of an individual and a religious community cannot be explained and understood apart from the ties of influence or the social, political, and cultural factors surrounding them. The results of this study indicate that the emergence of the Māturīdiyyah school was motivated by al-Māturīdī's dissatisfaction with the rationalist (Mu'tazilah) and traditionalist (Hanbaliyyah)methods of kalam, as well as concerns over the widespread understanding of the Qarāmiṭah Shi'ism which was heavily influenced by the Mazdakism and Manichaeism schools. The Māturīdiyyah school was heavily influenced by the thoughts of Ab anīfah and the heterogeneous conditions of its society so that its theological thinking was close to the Mu'tazilah. For Al-Māturīdī, there is only one knowledge, namely religious knowledge which is based on two sources, namely as-sam' (tradition) and al-'aql (reason). As for the theory of action, according to al-Māturīdī, the servant's actions (af'āl al-'ibād) if attributed to Allah then mean creation (khalqan wa jādan). However, if the servant's actions (af'āl al-'ibād) are attributed to humans, it means effort (fi'lan wa kasban).Keywords: Thought, Theology, Māturīdiyyah.AbstrakLahirnya mazhab-mazhab besar teologi klasik tidak terlepas dari dinamika politik yang terjadi padamasa-masa awal perjalanan sejarah umat Islam. Pada titik-titik tertentu dinamika ini kemudian melahirkan persoalan-persoalan yang sekaligus merupakan isu-isu sentral dalam ranah teologi. Māturīdiyyah muncul sebagai respon terhadap pemikiran Mu’tazilah namun di sisi lain juga lebih dekat pada mazhab Mu'tazilah karena lebih memberikan otoritas yang besar pada akal. Oleh karena itu, penelitian ini bertujuan untuk mengetahui pemikiran teologi Maturidiyah. Penelitian kepustakaan ini menggunakan pendekatan sejarah dengan asumsi tingkah laku dan alam pikiran teologis seorang individu dan masyarakat beragama tidak bisa diterangkan dan dimengerti lepas dari ikatan pengaruh atau faktor-faktor sosial, politik dan kebudayaan yang mengitarinya. Hasil penelitian ini menunjukkan bahwa lahirnya aliran Māturīdiyyah dilatarbelakangi oleh rasa tidak puas al-Māturīdī terhadap metode kalam kaum rasionalis (Mu'tazilah) dan kaum tradisionalis (Hanbaliyyah), serta kekhawatiran atas meluasnya paham Syi’ah Qarāmiṭah yang banyak dipengaruhi oleh aliran Mazdakism dan Manichaenism. Aliran Māturīdiyyah banyak dipengaruhi oleh pemikiran Abū Ḥanīfah serta kondisi masyarakatnya yang heterogen sehingga pemikiran teologisnya dekat dengan Mu'tazilah. Bagi Al-Māturīdī, hanya ada satu pengetahuanyaitu pengetahuan keagamaan yang didasarkan atas dua sumber yaitu as-sam' (tradisi) dan al-’aql (akal). Adapun tentang teori perbuatan, menurut al-Māturīdī, perbuatan hamba (af'āl al-'ibād) jika dinisbatkan kepada Allah maka bermakna peciptaan (khalqan waījādan). Namun jika perbuatan hamba (af'āl al-'ibād) dinisbatkan pada manusia maka bermakna usaha (fi’lan wa kasban).Kata kunci: Pemikiran, Teologi, Māturīdiyyah.

Mazdaki is considered to be one of the ancient Iranian religions that have left marks not only on the Sassanid Empire but also on Abbasid Empire. The reason was that the Abbasids relied on non-Arabs including the Iranians to topple the Umayyad Caliphate and get to power. They pledged to compensate their sacrifices when they took power. A distinguished character called Abu Muslim Khurasani cooperated with the Abbasids, championed their cause and played a leading role in helping them to seize power. Having gained power, the Abbasids reneged on their earlier promise and took a hostile position against them, instead, and murdered Abu Muslim Khurasani – an event that turned to an opportunity for Mazdaki followers to rebel to get back their previous achievements. Rawandi and Khurami as two branches of Mazdaki confronted the Abbasid Caliphate but they were finally defeated by overwhelming power of the Caliphate. Mazdkians were followers of Mazdak, Bamdad’s son, who rose in 488 AD at Sassanid Qabad I. He was a religious man and appeared from Sassanid Empire. Mazdak attacked Zoroastrianism, which was the state religion for ten years. Later, the Sassanid authorities became hostile and Sassanid Anawshirwan ordered him to be eliminated in 536, although the religion continued up to more modern times. To write this paper, the authors have used more than one hundred references in Arabic, Kurdish, Persian, and English. First, the history of Mazdak’s name and personality has been explored to find out its etymology, family and place of birth. Second, Mazdaki religion and the views of theologists, historians, and orientalists have been discussed. Next, the significance of Mazdakifon Abbasid Caliphate during Abbas I has been addressed to realize its influences over the state. The bibliography and the abstract in English and Arabic come at the end of the paper

A pesar de ser uno de los temas más estudiados por los historiadores, la revuelta de Mazdak es aún objeto de intenso de debate. La cronología del movimiento, su caracterización como comunista, su objetivo de repartir la propiedad y promover un acceso más igualitario a las mujeres, así como las causas que la motivaron y las consecuencias que produjo, son aspectos en los que los historiadores no han llegado a un acuerdo.Un aspecto en que existe un general acuerdo es el de la caracterización religiosa del mazdakismo. Además de ser un movimiento social, económico y político, tuvo un fuerte contenido religioso, y sus raíces deben buscarse en la tradición zoroastriana. Sin embargo, la general caracterización del movimiento como hereje oculta un problema, en tanto muestra al mazdakismo como un intento de reforma destinado al fracaso desde el principio, y no tiene en cuenta el problema recientemente debatido sobre el grado de centralización del imperio sasánida

The period from the fall of Peroz to the rise of Khusraw Anushirvan (484-531) is one of the most befuddling in all Sasanian history. Persian and Arabic sources for the period in question narrate or hint at Iran’s pacification of Armenia, factional strife at the Persian court, the propagation of the Mazdakite heresy, and Kavad’s war with the Romans of 502. Comparison to contemporary, or near contemporary, sources in Greek, Syriac, and Armenian shows that indigenous Iranian sources are full of chronological errors, confusion, embellishment, and perhaps deliberate falsehood. Bonner’s historiographical analysis proves that we cannot take sources such as Tabari, Dinawari, and Firdawsi at their word, and that our understanding of the period 484-531 must be substantially revised.