1.
Druze
–
The Druze are an esoteric ethnoreligious group originating in Western Asia who self-identify as unitarians. Jethro of Midian is considered an ancestor of all Mandaeans and Mahra from Druze Mountain, the Druze faith is a monotheistic and Abrahamic religion based on the teachings of Hamza ibn-Ali, al-Hakim, Plato, Aristotle, Socrates and Akhenaten. The Epistles of Wisdom is the text of the Druze faith. The Druze follow theophany, and believe in reincarnation or the transmigration of the soul, at the end of the cycle of rebirth, which is achieved through successive reincarnations, the soul is united with the Cosmic Mind. Although dwarfed by other, larger communities, the Druze community played an important role in shaping the history of the Levant, even though the faith originally developed out of Ismaili Islam, Druze are not considered Muslims. Fatimid Caliph Ali az-Zahir, whose father al-Hakim is a key figure in the Druze faith, was harsh, causing the death of many Druze in Antioch, Aleppo. Persecution flared up during the rule of the Mamluks and Ottomans, most recently, Druze were targeted by the Islamic State of Iraq and the Levant and Al-Qaeda in order to cleanse Syria and neighboring countries of non-Islamic influence. The Druze faith is one of the religious groups in the Levant. They are found primarily in Syria, Lebanon and Israel, with communities in Jordan. The oldest and most densely-populated Druze communities exist in Mount Lebanon, the Druze people reside primarily in Syria, Lebanon, Israel and Jordan. The Institute of Druze Studies estimates that forty to fifty percent of Druze live in Syria, thirty to forty percent in Lebanon, six to seven percent in Israel, about two percent of the Druze population are also scattered within other countries in the Middle East. Large communities of Druze also live outside the Middle East, in Australia, Canada, Europe, Latin America, the United States and they use the Arabic language and follow a social pattern very similar to those of the other peoples of the Levant. The number of Druze people worldwide is between 800,000 and one million, with the vast majority residing in the Levant, the name Druze is derived from the name of Muhammad bin Ismail Nashtakin ad-Darazī who was an early preacher. Although the Druze consider ad-Darazī a heretic, the name has been used to identify them, before becoming public, the movement was secretive and held closed meetings in what was known as Sessions of Wisdom. In 1016 ad-Darazi and his followers openly proclaimed their beliefs and called people to them, causing riots in Cairo against the Unitarian movement including Hamza bin Ali. This led to the suspension of the movement for one year, although the Druze religious books describe ad-Darazi as the insolent one and as the calf who is narrow-minded and hasty, the name Druze is still used for identification and for historical reasons. In 1018 ad-Darazi was assassinated for his teachings, some claim that he was executed by Al-Hakim bi-Amr Allah. Some authorities see in the name Druze a descriptive epithet, derived from Arabic dāresah, others have speculated that the word comes from the Persian word Darazo or from Shaykh Hussayn ad-Darazī, who was one of the early converts to the faith
2.
Muwahhid Muslim
–
The People of Monotheism may translate several Arabic terms, Ahl al-Tawḥīd, a name the Druze use for themselves. Literally, The People of the Unity or The Unitarians, from tawḥid, al-Muwaḥḥidun is an Arabic term meaning the monotheists. It has currency as, the Arabic name of the Almohads, a term that adherents of Salafism use to describe themselves. A term that the Druze use to describe themselves, a term that the ʿAlawīs use to describe themselves. Ahl al-ʿAdl wa t-Tawḥīd, The People of Justice and Monotheism, a term used by the Muʿtazilis to describe themselves
3.
Reincarnation
–
Reincarnation is the philosophical or religious concept that an aspect of a living being starts a new life in a different physical body or form after each biological death. It is also called rebirth or transmigration, and is a part of the Saṃsāra doctrine of cyclic existence and it is a central tenet of all major Indian religions, namely Buddhism, Hinduism, Jainism, and Sikhism. The idea of reincarnation is found in ancient cultures, and a belief in rebirth/metempsychosis was held by Greek historic figures, such as Pythagoras, Socrates. Unity Church and its founder Charles Fillmore teach reincarnation, in recent decades, many Europeans and North Americans have developed an interest in reincarnation, and many contemporary works mention it. The word reincarnation derives from Latin, literally meaning, entering the flesh again, the Greek equivalent metempsychosis derives from meta and empsykhoun, a term attributed to Pythagoras. An alternate term is transmigration implying migration from one life to another, the term has been used by modern philosophers such as Kurt Gödel and has entered the English language. Another Greek term sometimes used synonymously is palingenesis, being born again, Rebirth is a key concept found in major Indian religions, and discussed with various terms. These religions believe that this reincarnation is cyclic and an endless Saṃsāra and they consider the release from the cycle of reincarnations as the ultimate spiritual goal, and call the liberation by terms such as moksha, nirvana, mukti and kaivalya. Gilgul, Gilgul neshamot or Gilgulei Ha Neshamot refers to the concept of reincarnation in Kabbalistic Judaism, Gilgul means cycle and neshamot is souls. Kabbalistic reincarnation says that humans only to humans and to the same sex only. The origins of the notion of reincarnation are obscure, discussion of the subject appears in the philosophical traditions of India. The Greek Pre-Socratics discussed reincarnation, and the Celtic Druids are also reported to have taught a doctrine of reincarnation, the ideas associated with reincarnation may have arisen independently in different regions, or they might have spread as a result of cultural contact. In ancient European, Iranian and Indian agricultural cultures, the cycles of birth, death. The idea of reincarnation has early roots in the Vedic period, predating the Buddha, the concepts of the cycle of birth and death, samsara, and liberation partly derive from ascetic traditions that arose in India around the middle of the first millennium BCE. Though no direct evidence of this has found, the tribes of the Ganges valley or the Dravidian traditions of South India have been proposed as another early source of reincarnation beliefs. Hinduisms Rigveda makes references to reincarnation in the Brahmanas layer, though these early textual layers of the Vedas, from 2nd millennium BCE, mention and anticipate the doctrine of Karma and rebirth, the idea is not fully developed. It is in the early Upanishads, which are pre-Buddha and pre-Mahavira, the texts of ancient Jainism that have survived into the modern era are post-Mahavira, likely from the last centuries of the 1st millennium BCE, and extensively mention rebirth and karma doctrines. The Jaina philosophy assumes that the soul exists and is eternal, passing through cycles of transmigration, after death, reincarnation into a new body is asserted to be instantaneous in early Jaina texts
4.
Theophany
–
Theophany refers to the appearance of a deity to a human. This term has been used to refer to appearances of the gods in the ancient Greek, while the Iliad is the earliest source for descriptions of theophanies in the Classical tradition/era, probably the earliest description of a theophany is in the Epic of Gilgamesh. Only a small number of theophanies are found in the Hebrew Bible, at Delphi the Theophania was an annual festival in spring celebrating the return of Apollo from his winter quarters in Hyperborea. The culmination of the festival was a display of an image of the gods, usually hidden in the sanctuary, later Roman mystery religions often included similar brief displays of images to excited worshippers. The appearance of Zeus to Semele is more than a mortal can stand, however, most Greek theophanies were less deadly. Unusual for Greek mythology is the story of Prometheus, not an Olympian but a Titan, there are no descriptions of the humans involved in this theophany, but Prometheus was severely punished by Zeus. The Bible states that God revealed himself to man, God speaks with Adam and Eve in Eden, with Cain, with Noah and his sons, and with Abraham and his wife Sarah. Isaiahs first revelation was also a sight of God, Amos had his visions, and so with Jeremiah, Ezekiel, and Zechariah, Balaam also boasted of being one who saw the vision of the Almighty. Most vividly does Eliphaz describe such a revelation, In thoughts from the vision of the night, when deep sleep falleth on men, fear came upon me, a spirit passed before my face, the hair of my flesh stood up. He stood still, but I could not discern his appearance, a figure was before mine eyes, a whispering voice I heard. In Midian, while Moses was keeping the flock of his father in law Jethro, the theophany at Biblical Mount Sinai is related in Exodus 19, 16–25. Yahwehs manifestation is accompanied by thunder and lightning, there is a flame, reaching to the sky, the loud notes of a trumpet are heard. Out of the midst of the flame and the cloud a voice reveals the Ten Commandments,5, 4-19 is practically the same, and in its guarded language it strongly emphasizes the incorporeal nature of God. Moses in his points to this revelation as to the source of the election of Israel. God appears on Sinai like a sun and comes accompanied by holy myriads. Likewise, in the Song of Deborah the manifestation is described as a storm, the quakes, Sinai trembles. It is poetically elaborated in the prayer of Habakkuk, here past,2 and Judges v.4, God appears from Teman and Paran. His majesty is described as a glory of light and brightness, the mountains tremble violently, the earth quakes, the people are sore afraid
5.
Seven pillars of Ismailism
–
The Ismāīlī Shia – the Nizari, Druze and Mustaali – have more Pillars than those of the Sunni. The Shahadah, is not considered a Pillar and is seen as the foundation upon which they are built. Walayah Guardianship denotes love and devotion to God, the prophets, the scripture, the imams, in Ismāīlī doctrine, God is one and the true desire of every soul, creator of everything. The appointed duāt lead believers to the right path, the Druze refer to this pillar as Taslīm Submission, An informative article on the Seven Pillars and Walayah. An informative article on the relationship between Salah and Dua. These three times have been related with the three times that have mentioned in the Quran, sunrise, before sunset, and after sunset. In contrast, the Mustalī maintain five prayers and their style is closely related to that of the Twelvers. The Druze believe that the meaning of prayer is sidqu l-lisān speaking Truth and they do sometimes attend prayers, which is the practice of the uninitiated and historically was also done for reasons of taqiyya. The Ismāīlīs donate 10% to 12 and these institutions are run by the Aga Khan Development Network, which is one of the biggest welfare networks in the world. Thus, Ismāīlīs believe that as Muhammad was designated to take zakāt from the believers in the past, the Druze practice hifzu l-Ikhwān Protection of Ones Brothers instead of paying a fee, a culturally complex practice of interdependence. Sawm Fasting, Nizari and Mustalī believe in both a metaphorical and literal meaning of fasting, in particular, Ismāīlīs believe the real and esoteric meaning of fasting is avoiding devilish acts and doing the good deeds. Not eating during the month of Ramadan in conjunction with an implementation of fasting. The Druze emphasise the esoteric meaning, which they call tark ibādat al-awthān deserting idol-worship, hajj Pilgrimage, For Ismāīlīs, visiting the imām or his representative is one of the most aspired pilgrimages. There are two pilgrimages, Hajj-i-Zahiri and Hajj-i-Batini - the first is the visit to Mecca, the second, the Mustalī maintain also the practice of going to Mecca. The Druze interpret this completely metaphorically as fleeing from devils and oppressors, in addition, the Uqqāl Wise Ones, the religious cadre of the Druze, are pacifists. The ordering of the pillars as understood by Druze is as follows, Taslīm Submission denotes love and devotion to God, the prophets, the Imām and the du‘āt missionaries. In Ismā‘īlī doctrine, God is the desire of every soul, and he manifests himself in the forms of prophets and imāms. The Druze never mention ‘Alī, unlike most Ismā‘īlīs, as they believe al-Hakīm supersedes his authority, sidqu l-Lisān speaking Truth, The Druze believe that the meaning of prayer is sidqu l-lisān and do not believe in five daily prayers
6.
Taqiya
–
Taqiya is an Islamic term referring to precautionary dissimulation or denial of religious belief and practice in the face of persecution. Another term for this concept, kitmān, has a specific meaning of dissimulation by silence or omission. This practice is emphasized in Shia Islam whereby adherents are permitted to conceal their religion when under threat of persecution or compulsion, however, it is also permitted in Sunni Islam under certain circumstances. Taqiyya was initially practiced under duress by some of Muhammads Companions, later, it became particularly important for Shias due to their experience as a persecuted religious minority. According to Shia doctrine, taqiyya is permissible in situations where there is overwhelming danger of loss of life or property, Taqiyya has also been politically legitimised, particularly among Twelver Shias, in order to maintain unity among Muslims and fraternity among the Shia clerics. Yarden Mariuma writes, Taqiyya is an Islamic juridical term whose shifting meaning relates to when a Muslim is allowed, under Sharia law, to lie. A concept whose meaning has varied significantly among Islamic sects, scholars, countries, the term taqiyya is derived from the Arabic triliteral root wāw-qāf-yā, denoting fear, or prudence, guarding against. In the sense of prudence, fear it can be used synonymously with the terms tuqa, tuqāt, taqwā and ittiqāʾ and these terms also have other meanings. For example, the term taqwa can mean piety, an alternative term for religious dissimulation is kitmān action of covering, dissimulation. Regarding 3,28, Ibn Kathir writes, meaning, except those believers who in some areas or times fear for their safety from the disbelievers, in this case, such believers are allowed to show friendship to the disbelievers outwardly, but never inwardly. He quotes Muhammads companion, Abu Ad-Darda, who said we smile in the face of people although our hearts curse them. A similar instance of the Quran permitting dissimulation under compulsion is found in Sura 16,106, Sunni and Shia commentators alike observe that verse 16,106 refers to the case of Ammar b. Yasir, who was forced to renounce his beliefs under physical duress, the doctrine of taqiyya was developed at the time of Jafar al-Sadiq, the sixth Imamiya Imam. It served to protect Shias when Al-Mansur, the Abbasid caliph, conducted a brutal and oppressive campaign against Alids, shiis lived mostly as a minority among a frequently-hostile Sunni majority until the rise of Safavid dynasty. This condition made taqiyya doctrine important to Shias, Taqiyya holds a central place in Twelver Shia Islam. This is sometimes explained by the minority position Shias had under the dominance of Sunni Muslims, requiring them to protect themselves through concealment. In Shia legal literature, there is a range of situations in which taqiyya may be used or even required, for Shia Muslims, taqiyya is to conceal their association with their faith when revealing it would result in danger. Taqiyya is done for reasons of safety, for example, a person may fear that he might be killed or harmed if he does not observe taqiyya
7.
Walayah
–
Welayah or Welaya, is a word which empower gives authority/guardianship to a person, community, or country that is under the direction and rule on behalf of another. Wali is someone who has Walayah over somebody else, for example, in fiqh, a father is wali of his children. Two verbal noun are derived from the Arabic root of the word w-l-y ولي, Walayah and Wilayah which means to be near to something, to be a friend of someone, the term welayah also has similarity with AWLIA. The term Wali derives from Quran. It occurs also in a number of aḥādīṯ qodsīya or Hadith Qudsi, such as “whoever harms a friend of Mine, I declare war against him and others. There are several kinds of Walayah, Wila of love or nearness which implies that the household of the prophet are his near relatives, Awliya Allah means the friends of Allah or the beloved of Allah. Wila of socio-political leadership Spiritual Wila which concerns changing the potentials to the action and making the people to get to the divine nearness, the Wali has a kind of creative power over the world and the men. Corbin states that Walayah is the foundation of the prophecy and the mission of the messenger, and it concerns to the esoteric dimension of the prophetic reality. Abu al-Hasan Sharif Isfahani, a student of Muhammad Baqir Majlisi, by many hadith argues that the walayah is the inner, mulla Sadra states that the genealogical descendents of Muhammad and his spiritual heirs are Awliya. Dakake describes Walayah as an inheritance, esoteric knowledge, that Imams inherit from the prophets. Which expresses the spiritual and political authority of ahl al-Bayt, tabatabaei regards that Walayah is the esoteric dimension of the Imamah and it is not just guiding the man, but it is conveying the man to the Truth. By verse 42,23 and hadith of Ghadir, the called the Muslims to love his pure. Al-Tabari, Az-Zamakhshari and Fakhrud-Din ar-Razi state that verse 5,55 is revealed about Ali, the verse implies that Allah and His prophet is the Wali and the holders of the authority of the Muslims and the believers must accept their Wila. This bond of love further causes that the Muslims follow their speeches, deeds, in Quran, the term walayah is used in conjunction with nusrah and it is not only used in relation to God but also is used for those who have perfect devotion to God. Some traditions state that the verse 7,172 deals with the pact that God has taken for His Lordship and the Walayah to the prophet. In the Quran, the term showes a link between faithfulness to God and devotion to the members of the community, tabatabaei claims that wherever Quran ascribes the guardianship for the prophet, it means authority and devotion. Whosoever dies in enmity to the family of Muhammad, dies an nbeliever, whosoever dies in enmity of the family of Muhammad, will not smell the scent of Paradise. A hadith al-Baqir narrates that Islam is built upon five, prayer, alms-giving, fasting, pilgrimageand walayah, and not one of them was proclaimed, the way walayah was proclaimed. Hasan ibn Ali narrates that after professing tawhid and the mission of the prophets, jafar al-Sadiq told that Imam separates the people of the Heaven from the Hell, without any judgement, because their love for the Imam is their Heaven or Hell respectively
8.
Al-Hakim bi-Amr Allah
–
Abū ʿAlī Manṣūr, better known by his regnal title al-Ḥākim bi-Amr Allāh, was the sixth Fatimid caliph and 16th Ismaili imam. Histories of al-Hakim can prove controversial, as views of his life. Born in 985 CE, Abu Ali Mansur was the first Fatimid ruler to have born in Egypt. Al-Ḥākim had blue eyes flecked with reddish gold, Al-Ḥākim was born on Thursday,3 Rābi‘u l-Awwal in 985. His father, Caliph Abū Mansūr al-‘Azīz bil-Lāh, had two consorts, one was an umm al-walad who is only known by the title as-Sayyidah al-‘Azīziyyah or al-‘Azīzah. She was a Melkite Christian whose two brothers were appointed patriarchs of the Melkite Church by Caliph al-‘Azīz, different sources say either one of her brothers or her father was sent by al-‘Azīz as an ambassador to Sicily. Al-‘Azīzah is considered to be the mother of Sitt al-Mulk, one of the most famous women in Islamic history, some, such as the Crusader chronicler William of Tyre, claimed that al-‘Azīzah was also the mother of Caliph al-Ḥākim, though most historians dismiss this. The sage wrote the entire Quran in the surface of a bowl. When al-Ḥākim recovered, she demanded the release of the sage in gratitude and her request was granted and the sage and his associates were freed from prison. Druze sources claim that al-Ḥākims mother was the daughter of ‘Abdu l-Lāh, one of al-Mu‘īzz li Dīn al-Lāhs sons, historians such as Delia Cortese are critical of this claim, t is more likely that this woman was in fact a wife of al-Hakim, rather than his mother. In 996, al-Ḥākims father Caliph al-‘Azīz began a trip to visit Syria, the Caliph fell ill at the beginning of the trip at Bilbeis and lay in sickbed for several days. He suffered from stone with pains in the bowels, when he felt that his end was nearing he charged Qadi Muhammad ibn an-Nu‘man and General Abū Muhammad al-Hasan ibn ‘Ammar to take care of al-Ḥākim, who was then only eleven. He then spoke to his son, Al-Ḥākim later recalled the event, I found him with nothing on his body but rags and bandages. I kissed him, and he pressed me to his bosom, exclaiming, How I grieve for thee, beloved of my heart and he then said, Go, my master, and play, for I am well. I obeyed and began to amuse myself with such as are usual with boys. Barjawan then hastened to me, and seeing me on the top of a tree, exclaimed, Come down, my boy, may God protect you. When I descended he placed on my head the turban adorned with jewels, kissed the ground before me and he then led me out in that attire and showed me to all the people, who kissed the ground before me and saluted me with the title of Khalif. On the following day, he and his new court proceeded from Bilbays to Cairo, behind the camel bearing his fathers body and they arrived shortly before evening prayer and his father was buried the next evening next to the tomb of his predecessor al-Mu‘īzz
