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The two Imams witnessed the deterioration of the Abbasid caliphate, [7] as the imperial authority rapidly transitioned into the hands of the Turks, [8] particularly after al-Mutawakkil. [9] Contemporary to the tenth Imam, the Abbasid al-Mutawakkil violently prosecuted the Shia, [10] [11] partly due to the renewed Zaydi opposition. [12]
Abu al-Hasan Ali ibn Muhammad al-Samarri (Arabic: أَبُو ٱلْحَسَن عَلِيّ ٱبْن مُحَمَّد ٱلسَّمَّرِيّ, ʾAbū al-Ḥasan ʿAlīy ibn Muḥammad as-Sammarīy) was the last of the Four Deputies, who are believed by the Twelvers to have successively represented their Hidden Imam, Muhammad al-Mahdi, during his Minor Occultation (874–941 CE).
Abu al-Qasim al-Husayn ibn Ruh Nawbakhti (Arabic: أَبُو ٱلْقَاسِم ٱلْحُسَيْن ٱبْن رُوح ٱلنَّوْبَخْتِيّ, ʾAbū al-Qāsim al-Ḥusayn ibn Rūḥ an-Nawbakhtīy) was the third of the Four Deputies, who are believed by the Twelvers to have successively represented their Hidden Imam, Muhammad al-Mahdi, during his Minor Occultation (874–941 CE).
In 1974, Sharubutu was appointed the Deputy Regional Chief Imam of Ghana after discussions were held among Islamic personalities etc. [8] His appointment was done in consideration of his dedication to teaching Islam. He turned down the offer made to him but he was forced by some Muslim Chiefs to give it a thought. [9]
Abu Ja'far Muhammad ibn Uthman Al-Asadi (Arabic: أَبُو جَعْفَر مُحَمَّد ٱبْن عُثْمَان ٱلْأَسَدِيّ, ʾAbū Jaʿfar Muḥammad ibn ʿUthmān) was the second of the Four Deputies, who are believed by the Twelvers to have successively represented their twelfth Imam, Muhammad al-Mahdi, during his Minor Occultation (874–941 CE).
Ibn Nusayr was known to his followers as a representative (Bab) of al‐Askari and of the twelfth Twelver Imam, Hujjat-Allah al-Mahdi during the Minor Occultation. [3] [4] A rival of his in claiming to be the bāb (door) to the Imams was Abu Yaqub Ishaq, founder of the Ishaqiyya. [5] Ibn Nusayr claimed that Ali ibn Hadi held a "divine nature". [6]
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Imams thus perfectly knew exoteric aspects of the religion, such as tradition and jurisprudence, and its esoteric aspects, such as hidden and allegorical interpretations of the Quran, [67] to the point that imam is also called the “speaking Quran.” [68] The near consensus among Twelver scholars is that imams did not have knowledge of the ...