RENCONTRES NETLOG
It is a perfect solution if you live in a country where you can experience very hot or cold temperature and just insulate the window. Except for faunal elements shared with other regions, southwestern Asian species are distributed between two broad types of landscape. Although arched windows looks really elegant, classy and beautiful but it is the most complicated type windows to fashion.
Welcome to the dating part. Somāʿa, both authors of works on the ḡayba Najāši, pp. A few, like the grass snake Natrix , eat fish, amphibians, or both. Not unlike previous imams, the Mahdi had a birth and childhood bathed in the miraculous.
RENCONTRES NETLOG - Ḥasan Ṭāṭari Ṭāʿi and Ḥasan b. Ce sera avec grand plaisir que nous ferons votre connaissance.
ISLAM IN IRAN vii. THE CONCEPT OF MAHDI IN TWELVER SHIʿISM Mahdism in Twelver Shiʿism inherited many of its elements from previous religious trends. Without necessarily going back to Zoroastrianism, Manichaeism, Judaism, and Christianity, to which generally eschatology, messianism, and the apocalyptic in Islam owe many of their doctrines and elements Darmesteter, introduction; Margoliouth, pp. In the study that follows, a descriptive introduction to the doctrines will be accompanied by an overview of the contribution of these borrowed elements in order to better appreciate the historical development and evolution of the articles of faith. Hesitation and progressive development of Mahdism. According to the traditional date most often retained, Imam Ḥasan ʿAskari q. The mysterious fate of the presumed son of the eleventh Imam led to several schisms with notable doctrinal variances. Some groups claimed that his son died at a very young age, others that he had lived until a certain age and then died, and still others simply denied his very existence, believing that Ḥasan ʿAskari never had a son. Sources from this period, reflect, in their particular manner, the hesitation and crisis believers experienced. A close study of these sources indeed seems to show that profound uncertainties and serious lacunae existed regarding a substantial number of important doctrinal elements that became articles of faith. In the first chapter, dedicated to different interpretations of numbers, he takes into account the numbers 3 to 10, but says nothing about the number 12 Barqi, I, pp. A few decades later, Ebn Bābuya Ebn Bābawayh, q. The oldest text of certain authenticity that we have, in which a complete list of the twelve Imams is found, seems to be the Tafsir by ʿAli b. Even so, a study of chains of transmission esnād of these traditions, not only in Kolayni, but also in the two voluminous monographs by his famous successors, namely Ketāb al-ḡayba by Ebn Abi Zaynab Noʿmāni d. As examples, one can cite the following names of transmitters: Ebrāhim b. Ṣāleḥ Anmāṭi, disciple of the fifth Imam, Moḥammad Bāqer, authored a book on the occultation and considered the latter as the hidden Mahdi Najāši, pp. Among the Wāqefis of the seventh Imam Musā Kāẓem i. Ḥasan Ṭāṭari Ṭāʿi and Ḥasan b. Somāʿa, both authors of works on the ḡayba Najāši, pp. ʿAli Baṭāʾeni Kufi, like his father, served as Wāqefi of the eighth Imam ʿAli al-Reżā q. He was the author of a work bearing the title Ketāb al-Ḡayba Ṭehrāni, XVI, p. Abu Saʿid ʿOṣfuri d. The book, already mentioned by the Imami Ṣaffār Qomi, even contains two traditions that seem to indicate that the Imams will be seven in number Ṣaffār, pp. One also encounters signs of hesitation and grasping for ideas concerning the nature and modalities of the occultation. Different theories appear to have co-existed in the decades following the death of the eleventh Imam. One discerns a trace of this in reports regarding a character as influential as Abu Sahl Nowbaḵti d. Indeed, the sources attribute two different conceptions of the occultation to him. According to a second theory reported by Ebn Nadim d. Eventually, none of the theories were sustained, but here one recognizes tentative efforts undoubtedly among the oldest to rationalize the concept of occultation. During the same period, Abu Jaʿfar Ebn Qebba d. The rationalizing theorization of the concept of occultation continued in full force with Shaikh Mofid d. We shall consider them further on. All this tends to show that during this period the Imami community underwent what one might consider a serious identity crisis. These doctrines were faced with, and overcame, much resistance before eventually standing as articles of faith. The transition from Imami Shiʿism to Twelver Shiʿism was certainly not achieved seamlessly Kohlberg, 1976. In the introduction of his Ketāb al-Ḡayba, Ebn Abi Zaynab Noʿmāni laments the fact that a large majority of his co-religionists still did not know the identity of the Hidden Imam, or even go so far as to contest his existence Noʿmāni, pp. Ebn Bābuya makes a similar observation when he says that he was inundated by questions from the Shiʿites of Khorasan regarding the identity of the Hidden Imam and this, in fact, was what prompted him to write his Kamāl al-din Ebn Bābuya 1985, I, pp. In this confused atmosphere in which schisms were growing in number Sachedina, 1981, pp. The main preoccupation of Twelver Shiʿite thinkers at this time was to demonstrate the actual existence of the son of Imam Ḥasan al-ʿAskari, and to establish his legitimate authority as the Hidden Imam. This objective was attained thanks to the sustained efforts of a certain number of thinkers and transmitters of traditions, some of whom have already been cited: Nowbaḵti, Abu Jaʿfar Ebn Qebba, Kolayni, Noʿmāni, and especially Ebn Bābuya and his masterly Kamāl al-din, the principal architect of the canonization of elements relating to the Hidden Imam, his occultation, and status as eschatological Savior Amir-Moezzi, 1996, pp. Still, one can list some authors and their works that were decisive in the definitive establishment of doctrines regarding the Mahdi of the Twelvers: the father of Ṣaduq, ʿAli b. Ḥosayn Ebn Bābuya d. Consequently, when Shaikh Ṭusi d. During the second, which is to last until the end of time, he remains providentially living in his physical body in order to return to save the world as Mahdi. We shall now examine these points in greater detail. Birth and occultation of the Mahdi. What precisely do traditional accounts of the Mahdi relate? For what follows, we base our information mainly on the works of authors such as Noʿmāni, Ebn Bābuya 1985 , and Shaikh Ṭusi 1965 , to cite only the most important monographs on the subject. Ḥasan al-ʿAskari, twelfth and last among the Imams. He therefore bears the same name and konya as the Prophet, thus fulfilling the hadith that probably goes back to ʿĀṣem b. This also reflected uncertainties that weighed upon the identity of the Mahdi. According to some accounts, his mother, to whom various names are given Narjis, Rayḥāna, Sawsan, Maryam , was a black slave of Nubian origin the first three names, being those of flowers and plants, and often given to female slaves, seems to confirm this version ; according to other accounts, undoubtedly legendary and hagiographic, she was the grand-daughter of the Byzantine emperor, himself a disciple of the Apostle Simon. Even before her captivity, the princess had a dream vision of Mary, mother of Jesus, as well as of Fāṭema q. In Sāmarrāʾ, the tenth Imam, having by clairvoyance recognized in her the future mother of the Mahdi, gave her in marriage to his son Ḥasan, the future eleventh Imam. The father showed the newborn to some forty intimate disciples, and then the child was hidden. First, apart from his intimate circle, the Imam kept the birth of the child secret, going so far as to designate his mother, Ḥodayṯ, as his sole heir. Now, it is known that according to Imami law, under some conditions the inheritance belongs to the mother of the deceased when the latter does not leave behind a child. Secondly, Imam Ḥasan al-ʿAskari had recourse to a ruse to cloud the issue and distract attention. Some time before his death in 874, he allowed a rumor to spread that his servant Ṣaqil was pregnant with his child. Informants of the caliph al-Moʿtamed r. After the eleventh Imam died, his servant was arrested for observation. During the year that followed, she showed no signs of pregnancy and was released and promptly forgotten. The caliph and his entourage were then convinced that the deceased eleventh Imam left behind no descendants. According to Imami authors, divine providence had been accomplished. The twelfth Imam, the awaited Savior, was thus saved and grew up in hiding for these accounts and a critical analysis of them, see Amir-Moezzi, 1992, pt. This led, as we have seen, to a number of schisms. Not unlike previous imams, the Mahdi had a birth and childhood bathed in the miraculous. Supernatural signs, divine lights, and celestial messengers accompanied him from his very birth. From his early childhood on, he demonstrated initiatory knowledge and manifested supernormal powers. Our sources regularly relate that even while in hiding, the young twelfth Imam was visited by initiated adepts of his father, and the latter never missed an occasion to reveal to his followers that his son was indeed the qāʾem. During this period, the Hidden Imam is said to have communicated with his believers through four intermediary delegates or representatives: 1 Abu ʿAmr ʿOṯmān b. Moḥammad Semmari regarding these representatives and the sources see Ali, pp. IV-VII; on the vocalization of the fourth name, usually erroneously pronounced Samarri, see Halm, 1988, chap. Ebn Bābuya dedicates several pages of his Kamāl al-din to enumerating and describing the supernatural powers of the representatives, perceived by the faithful to be the result of direct initiation by the Hidden Imam Ebn Bābuya, 1985, II, pp. This important document, apparently reported for the first time by Ebn Bābuya in his Kamāl al-din II, chap. Thus, for more than a thousand years the Imamis have lived in a period of Major Occultation of the Hidden Imam. Imami tradition cites four principal reasons to prove the necessity of the occultation: safeguarding the life of the Hidden Imam; independence with regard to temporal powers which, according to some traditions, will all be unjust until the return of the Mahdi; testing believers in order to measure the degree of their faith; and finally, a secret reason not to be revealed until the end of time Kolayni, n. It must be emphasized that the concept of two occultations, the first shorter than the second, originated in the beliefs of the Wāqefis of the seventh Imam Musā al-Kāẓem. For them, these two occultations constituted a distinctive sign of the Mahdi, obviously here alluding to the two periods of imprisonment of the seventh Imam, the first of a shorter period under the caliphate of the ʿAbbasid caliph al-Mahdi r. This Wāqefi origin also seems at issue in a hadith, preserved by the Twelver Shiʿite corpus, that mentions the imprisonment of the Savior Noʿmāni, p. As a corollary to the preceding concept, belief in the delegation of four official representatives of the Hidden Imam during the first occultation seems to have started to take form long after the proclamation of major occultation, most likely in the second half of the 10th century. As we have seen, Barqi and Ṣaffār do not even deal with the theme of occultation. With two authors from the end of the 9th century, namely Nowbaḵti in his Feraq al-šiʿa, and Ašʿari Qomi in his Maqālāt, there is still no mention of any representative. The same is true of Noʿmāni, who wrote in the first half of the next century. Mahziyār, Marzbāni Ḥāreṯi, Ḥājez b. In her well-documented study, V. Klemm convincingly demonstrates that Ḥosayn b. According to Klemm, the dogma of delegation to the Hidden Imam by a sole representative seems to have been invented and spread by the powerful Nowbaḵti family in Baghdad. This conception of the niāba was far from being accepted without hesitation or resistance, and one has to wait almost half a century until the Kamāl al-din by Ebn Bābuya has it take its more or less definitive canonical form for the first time. Let us end this section by recalling an interesting phenomenon at the time of the occultation that increases devotion to the Hidden Imam and strengthens faith in his invisible presence: accounts of meetings with the Mahdi. Hagiographic literature dedicated to the twelfth Imam has always accorded a special place to accounts of meetings with the Mahdi. Regarding encounters during the Major Occultation, henceforth a question arises to which some Imami thinkers have responded: how to consider accounts of meetings during the Major Occultation authentic when in his final letter to his last representative the Imam declares any encounter to be impossible until the end of time? It is important to note that Ebn Bābuya, who reports this letter in his Kamāl al-din, does not hesitate to relate in the same work some accounts of meetings with the Hidden Imam after his Major Occultation. Thus, what is declared impossible during the major occultation thus until the end of time is not an encounter with the Hidden Imam as such, but laying claim to the niāba of the latter by citing a meeting with the Hidden Imam as grounds. Typologically, one can distinguish three categories of narratives of encounters, based on the principal dimension promoted: a humanitarian dimension in which the great generosity of the Hidden Imam towards his believers and his concern for their well-being are emphasized; an initiatory dimension in which the Imam teaches his believers prayers, transmits spiritual knowledge, and bears secrets etc. The end of time and rising of the Mahdi. These subjects have been discussed at length in the article dedicated to Twelver Shiʿite eschatology Amir-Moezzi, 1998. Here we mostly summarize this work, contributing additional information where necessary. The future coming of the Savior is the most frequently cited subject in predictions made by the Prophet, Fāṭema, and the Imams: entire lengthy chapters are dedicated to the topic in the sources. This coming is heralded by a number of signs ʿalāmāt. The universal signs are the widespread invasion of the earth by Evil, the overcoming of knowledge by ignorance, and the loss of a sense of the sacred and all that links man to God and his neighbors. These, in some measure, require the manifestation ẓohur and the rising ḵoruj, qiām of the Qāʾem, or else humanity will be overwhelmed by darkness. Zobayr during his war propaganda against the Umayyad caliph Yazid r. ʿAbd-Allāh, surnamed al-Nafs al-Zakiya. The Mahdi thus becomes manifest, all the while having miraculously maintained his youth. He fights and definitively uproots Evil and pervasive ignorance, re-establishing the world to its original pure state Amir-Moezzi, 2000, passim. For this to occur, he must first avenge the assassination of Imam Ḥosayn in order that the majority of Muslims be purged of the most villainous crime that it ever committed. Moreover, according to the eschatological doctrine of rajʿa q. He will also bring wisdom to mankind by revealing the esoteric secrets of sacred Scriptures Amir-Moezzi, 1992, pt. In this final battle against the forces of Evil, the Qāʾem is obviously not alone. These are specially initiated disciples bearing secret knowledge and possessing miraculous powers. The Savior will no doubt triumph, and the entire world will be brought to submission. Forces of injustice and ignorance will once and for all be exterminated, the earth embellished with justice and wisdom, and humanity revived by knowledge. The Mahdi thus prepares the world for the ultimate trial of the final resurrection of the Last Judgment. According to some traditions, he will reign upon the earth for some time 7, 9, 19. Other traditions report that after the death of the Qāʾem, the government of the world will remain in the hands of the initiated for a certain period before the Day of Resurrection. Imami arguments gained momentum during the 13th century when some great Sunni scholars contributed their support to the Imami dogma of identifying the Mahdi with the twelfth Imam: the two Syrian Shafiʿite scholars Moḥammad b. Yusof Ganji in his Bayān fi aḵbār ṣāḥeb al-zamān, composed in 1250-51, and Kamāl-al-Din Moḥammad ʿAdawi Naṣibini in his Maṭāleb al-soʾul, completed in 1252, and the renowned Sebṭ Ebn al-Jawzi d. Given the dates of these authors and their works, coinciding with the arrival of the Mongols, the end of Sunni caliphal power and the increasing political influence of the Imamis, one wonders if this doctrinal reversal was not dictated by a certain opportunism. One might note in this respect that Moḥammad b. Yusof Ganji was assassinated in Damascus in 1260 for having collaborated with the Mongol conquerors. In any case, it is from this period onward that one notices, from time to time, some learned Sunnis rallying to Imami Mahdism. The phenomenon is also noticeable among Sunni mystics. Setting aside the influence of Imamism upon the eschatological hagiology of Ebn al-ʿArabi q. Finally, let us note that some doctrinal issues regarding the person of the twelfth Imam, his occultation, his final advent, his companions, and accounts of encounters with him have been interpreted in terms of spiritual and esoteric hermeneutics taʾwil in the Imami mystical schools and texts, particularly among the Šayḵis and Neʿmat-Allāhis Amir-Moezzi 2001, 2003. Bibliography: Āḡā Bozorg, al-Ḏariʿa. Aguade, Messianismus zur Zeit der frühen Abbasiden: Das Kitāb al-Fitan des Nuʿaim b. Abu Jaʿfar Barqi, Ketāb al-maḥāsen, ed. Moḥaddeṯ Ormavi, Tehran, 1950. Idem, En Islam iranien. Aspects spirituels et philosophiques, Paris, 1971-72. Ḥosayn Shaikh Ṣaduq , al-Ḵeṣāl, ed. Idem, ʿElal al-šarāʿeʾ, Najaf, 1966. Idem, Kamāl al-din wa tamām al-neʿma, ed. Ebn al-Nadim, Fehrest, ed. Ebn Saʿd, al-Ṭabaqāt al-kobrā, ed. Ebn Ṭāwus, Kašf al-maḥajja, n. Eqbāl, Ḵāndān-e Nowbaḵti, Tehran, 2nd ed. Yusof Ganji, Bayān fi aḵbār ṣāḥeb al-zamān, ed. ʿAbd-al-Karim Ḥāʾeri Yazdi, Elzām al-nāṣeb fi eṯbāt ḥojjat al-ḡāʾeb, Tehran, 1932. Idem, Die Schia, Darmstadt, 1988. Saʿd-al-Din Ḥammuya, Farāʾed al-semṭayn, Tehran, 2001. Hussain, The Occultation of the Twelfth Imam: A Historical Background, London, 1981. ʿAli Karājaki, al-Borhān ʿalā ṭul ʿomr ṣāḥeb al-zamān, in the margins of idem, Kanz al-fawāʾed, Tabriz, n. Kašši, Eḵtiār maʿrefat al-rejāl, Mašhad, 1970. Ketāb Abu Saʿid al-ʿOṣfuri, Tehran, 1951. Yaʿqub Kolayni, al-Rawża men al-Kāfi, ed. Rasuli Maḥallāti, Tehran, 1969. Idem, Oṣul men al-Kāfi, 4 vols. Moḥammad-Bāqer Majlesi, Beḥār al-anwār, Tehran and Qom, 1956-72. Modarressi Tabatabaʾi, Crisis and Consolidation in the Formative Period of Shiʾite Islam, Princeton, 1993. Moeller, Beiträge zur Mahdilehre des Islams, Heidelberg, 1901. Najāši, Rejāl, Tehran, n. Kamāl-al-Din Naṣibini, Maṭāleb al-soʾul, Tehran, 1870-71. Musā Nowbaḵti, Feraq al-šiʿa, ed. Ḥammād, Ketāb al-fetan, ed. Ebn Abi Zaynab Noʿmāni, Ketāb al-ḡayba, ed. Al-Oṣul al-arbaʿomeʾa, University of Tehran, MS no. Ebrāhim Qomi, Tafsir, ed. Musawi Jazāʾeri, Najaf, 1966-68. Qonduzi, Yanābiʾ al-mawadda, Qom, 2000. Ṣaffār Qomi, Baṣāʾer al-darajāt, ed. Idem, Islamic Messianism: the Idea of the Mahdi in Twelver Shiʿism, Albany, 1981. Āl Yāsin, IV, Baghdad, 1955. Idem, Tanzih al-anbiāʾ, Qom, n. Sebṭ Ebn al-Jawzi, Taḏkerat al-ḵawāṣṣ, Najaf, 1964. Abu Jaʿfar Moḥammad Šayḵ al-Ṭāʾefa Ṭusi, Ketāb al-ḡayba, Najaf, 1965. Idem, Fehrest kotob al-šiʿa, ed. Sprenger and ʿAbd-al-Ḥaqq, Mašhad, 1972, repr. Mohammad Ali Amir-Moezzi Originally Published: December 15, 2007 Last Updated: April 5, 2012 This article is available in print.
Persian birds have probably been studied more extensively and by more workers than any other group of el for bibliography, see. Retrouvons-nous pour partager rire et émotions. During the second, which is to last rencontres idem the end of time, he remains providentially living in his physical body in order to return to save the world as Mahdi. Not unlike previous imams, the Mahdi had a gusto and childhood bathed in the miraculous. Connect to the Dashboard in ADMIN. Because of rugged terrain and extreme climate q.