AL HAFT AL SHARIF PDF

Many people were puzzled about this mysterious book. Al-Sadiq as answered that the day, a Monday, the tenth of the month of Muharram, is a great day glorified by God. Therefore, believers should spend that day praising God and praying for Abu al-Khattab and his companions. Who was this Abu al-Khattab, and why was his message so signifant to the Nusayris that the Imam al-Sadiq as considered the day of its proclamation to be a festival among the Nusayris?

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According to the Nusayris each of the Imams has the Bab door , who serves as the path leading believers to him. The office of the Bab was best explained by the Imam Jafar al Sadiq , who said that the Bab is the one who, at will, knows the affairs of the Imams. Nothing can conceal the Imam from him — no high mountain, deep sea, or surrounding wall. This explains the necessity of the Bab for every Imam. In the Nusayri religious system, their Imams and their Babs are as follows:.

It was al Khasibi, more than his predecessors, who established a firm foundation for the Nusayri sect and spread Nusayrism throughout the lands. Thus, according to the Nusayri writer al Tawil, the office of the Bab forms a fundamental part of the religious system of the Nusayris. The twelve Imams also constitute an essential part of the Nusayri system.

In Kitab al Mashyakhah, they of spoken of as the culmination of the sixty-three personifications of the Ism Muhammad. This work also states that the Imams are part of the divine economy of God. Like the Twelver Shia , the Nusayris maintain that the twelve Imams existed before all of creation.

The Imam Jafar al Sadiq is reported to have said that God created the Imams thousands of years before he created Adam. They were spirits around the throne of God, praising Him, and were joined by heavenly host in their praise. They are the arm, the hand, the face, the eye, and the side of God. Wherever the believer turns his face, he sees them. The Nusayri representation of the Imams as pre-existent celestial beings having divine status, seems no different from the view of the Twelver Shia.

In the treatise entitled al Tawjih Direction in Kitab al Mashyakhah, for example, the eleventh Imam, Hassan al Askari, is portrayed as a divine being.

It is reported that a certain Yahya ibn Muin al Samiri went to see Hassan al Asakari and found him sitting on the throne of light, with rays of light before him and a light between his eyes which filled the east and the west. He is holy.

Our Lord is the Lord of the angels and of the spirit. This spiritual pre-eminence of the Imams is further asserted by Jafar al Sadiq , who is reported to have said that God created seven heavens, the first being the abode of the Imams. Al Sadiq also said that whenever a believer Shia dies, his soul is carried to the Imam Ali to be examined, in order that Ali may determine whether the soul is that of a true believer and may decide whether it should be sent to Paradise or to Hell.

Such, then, is the lofty spiritual plane occupied by the Imams in the religious system of the Nusayris. They are divine beings chosen to guide believers to knowledge of the God Ali through the medium of their Babs. This role is reason the Imams are considered leaders of their communities and are so highly honoured. According to Sulaiman al Adani, the common people among the Nusayris regard Imams as infallible and not subject to the laws of nature.

The religious hierarchy of the Nusayris embraces seven ranks. It is strange that women are mentioned as Aytam, since they have no place in the Nusayris religious system. Like the extremists Shia , however, the Nusayris regard Fatimah, daughter of Muhammad, as a male and given her the name of Fatir. Do you realise what the Night of Power is?

The Night of Power is better than a thousand months. That night is peace till the break of dawn. He adds that the Qadr power is Muhammad, and the night of that power is Fatimah — Fatir, who is the mystery of Muhammad. Fatimah, he says, appeared in a feminine form to delude the wretched created beings. Al Jilli interprets the final sentence of the passage to mean that Fatimah will uphold justice and manifest herself on behalf of the Imams until the day of the appearance of the Mahdi.

From the preceding evidence we are able to state that to the Nusayris, Fatimah is divine. She is the creator of mankind. They are the same essence. It is in this sense, as shall be seen later, that the Prophet addresses Fatimah as umm Abiha mother of her father. Furthermore, Fatimah — Fatir is the Manifestation of the Imams, who emanated from her, and she is acting on their behalf until the day when the Mahdi shall appear and bring justice to the earth.

Thus, the Nusayris believe that the nubuwwah and the Imamah are coequal; on this point they are in complete agreement with the Twelver Shia , although the Twelvers do not regard Fatimah as divine. The preceding evidence also indicates that the Nusayris are one of the ancient Ghulat sects called the Mukhammisah Fivers , who maintained that the five members of the family of the Rasul are incarnation of God, and who prefer to call Fatimah by the masculine name of Fatir.

Among the Fivers mentioned by al Razi are the al Shurariyyah and al Namiriyyah sects. See also chapter 5 of his book, notes 10 and Niebuhr gives the names of these Aytam at the seven appearances of the Deity. Strothman, 23 and See Umm al Kit a b, ed. Ivanow, ; and Corbin, Cyclical Time and Isma i l i Gnosis, , the note carried from previous page.

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