CLARIFICATION OF THE FAITH OF THE DRUZE (MO WA HE DOON = BELEIVERS IN ONE GOD) Copyright 1999 Moustafa F. Moukarim TAW HEED = (UNITARIANISM) It is through Unitarianism (Taw heed), that all things are known, and not through things, Unitarianism is known. By the knowledge of abstraction of Unitarianism, rationality and confirmation are achieved. Plato was able to concentrate all God s characteristics in the areas of goodness, and God to him became the Ultimate Good from Whom all creation is produced with all its characteristics and conditions. True knowledge is confessing the unity of God. Unitarianism is from the One to the Unitarians (Mo wa he doon). Unitarianism is the first obligation, and the reality in religions. The basic of religion = The knowledge of God. The ultimate knowledge of God = The method of His unity. The method of His unity = To disclaim the characteristics of creatures from Him. Whoever confessed God s Oneness is a Unitarian (Mo wa hid), plural is Unitarians (Mo wa he doon), and their religion is Unitarianism (Taw heed). ذ ض خ يذ ة انذ ر س )ان د ذ ان ؤي تاهلل ان ادذ( 1999 يصطفى فا ش يكارو دم ق انطثغ يذف ظح انر د ذ ذح ط ق ٤ ى ػ كص ؾ ٤ غ ج ٧ ش ٤ حء ال ذح ٧ ش ٤ حء ٣ ؼ ف ج ط ق ٤ ى. ذ ؼ كس ضؿ ٣ ى ج ط ق ٤ ى ٣ ط ج شى ج طأ ٤٣ ى. ج ططحع أكالؽ أ ٣ ؾ ٤ غ طلحش هللا ػ ٠ ف ط لس ج ه ٤ قط ٠ أطرف هللا ػ ى "ج ه ٤ ج ط ن " ج ١ ضظى ػ ج حت حش ذؿ ٤ غ طلحض ح أق ج ح. ػ ج كو ٤ وس ض ق ٤ ى ال ح. ج ط ق ٤ ى ج جقى ئ ٠ ج قى ٣. ج ط ق ٤ ى أ ج لط ػحش قو ٤ وس ج ى ٣ ح حش. أ ج ى ٣ ح س = ؼ كس هللا. ح ؼ كط = ظح ض ق ٤ ى. ظح ض ق ٤ ى = ل ٢ ط لحش ج ه ه ٤ ػ. ك ق ى هللا ح قىج ؾ ؼ ح قى و ٣ و ٣ ج ط ق ٤ ى. (1)
REVELATION OR MANIFESTATION The revelation of God is a sparkling appearance from the deep spiritual senses in the Soul to the regular senses, which are subject to deceit and disguise. God becomes close to the apparent and incapable senses and voids all deception, and false worship will extinct forever. 1. Revelation is the Manifestation of God to humans repeatedly through the ages. 2. The appearance of God in the human form is a holy initiative. 3. It is impossible to believe in the spiritual world unless it is pointed out by the sensible world. What is not felt by the senses is false and nonexistent. 4. God s fairness ordains Him to introduce Himself to us so that we may worship Him. The best knowledge of God is in His self-manifestation. 5. It is fairness that God departs his throne and heavens and approach His creation. 6. The believe in Gods Revelation allows humans to obey God s instructions. 7. Those who have doubt in God and disbelieve in Him are those who did not see Him to know Him, did not hear Him to gain from Him the truth, and did not feel His mercy in them to confide in Him. 8. Divine Revelation is important to humans. It is an indication that guides them, and the advantage in their life and work. Without Revelation, humans would not have known anything about God. 9. A person cannot recognize God in humans form, unless He is pointed out for them. The most capable to expose or guide to that is the Universal Mind, which is the cause of all causes and the origin of all existence. انرجه ج طؿ ٢ ئؽال س ذح هس ج ك ج ج ق ٤ س ج ؼ ٤ وس ك ٢ ج ل ئ ٠ ج ك ج ج ظح ز هحذ س ج هىجع ج ط ٣. ذ ج ٣ ى ج ج هح ن ه ٣ رح ق ج ج ظح ز ج وحط ز ٣ رط ضؼ ٤ ض ل ٠ ػرحوز ج ؼى ئ ٠ ج ٧ ذى. 1. ج طؿ ٢ ؿ ٢ ء هللا ئ ٠ جإل ح ج ج ض ج ج ػر ج ٧ و ج.. ضؿ ٢ هللا ك ٢ ط ز جإل ح رحو ز ئ ٤ س. ج ؼح ج قح ٢ ٣ طك ٤ ج ٣٧ ح ذ ئ ٣ ى ػ ٤ ج ؼح ج ك. ك ح ال ٣ ؼ ف ذح ك ج ؼى. ئيج ح هللا ػحوال ك ٤ وؼ ٢ ػ ٤ ػى أ ٣ ؼ ك ح ذ جض ٣ ل ح ٢ ك ٤ ح ذؼى ذؼرحوض كه ٤ ؼ كس هلل أ ٣ طؿ ٠ ذ ل. ج ؼى أ ٣ ط ى هللا ػ ش حء ٣ طو خ ػرحو. ج ٣٧ ح ذطؿ ٢ هللا ٣ ط ٤ ف إل ح ؿح ؽحػط ٧ ج هللا. ج ٣ ٣ ش ذحهلل ٣ ل ذ ج ٣ ٤ ؼ ك ٣ ٣ ؼ ٤ ح ج ج كو ٤ وس ٣ شح ى ٤ طلؼ ج ؾ و ٣ شؼ ج ذ أكط ذ ٤ ط ث ج ئ ٤. ج طؿ ٢ جإل ٢ ػ ز إل ح. ئ ىج ٣ س ٣ طى ١ ذ ح هى ز ك ٢ ق ٤ حض ػ. ك ال ج طؿ ٢ ح ػ ف جإل ح ػ هللا ش ٤ ثح. ئ جإل ح قى ال ٣ طط ٤ غ ؼ كس ج ال ش ك ٢ ط ز أ ح ش ئ ٣ شق ي ي. ن ٤ حشق أ و ٤ ػ ٠ ي ي "ج ؼن ج ٢ " ج ١ ػ س ج ؼ أط ج ؾ وجش..2.3.4.5.6.7.8.9 (2)
The Universal Mind was also revealed in all divine revelations in specific individuals; Hamza Bin Ali was the Universal Mind in the time of Al-Hakim Bi-Amr Allah. THE MANNER OF REVELATION God chose the image of humans for His Divine Dignitary. God appeared to His creation in His creation as His creation. God appears to them as them. The appearance of the Creator in human form was to please them, which is why God revealed Himself to those who believed in Him and saw Him in themselves; they spoke to Him with their tongues and hearts, and witnessed His presence. And He was invisible to those who did not believe in Him. THE OBJECTIVE OF REVELATION It is the knowledge of God. And His pity and love to humans. God appears and reveals Himself so that He becomes known in a true sense, and Unitarians admit His Unity, and worshipers worship Him, and to introduce Himself to the world as Himself. Revelation is God s mercy to humans. If He were not revealed in the form of humans, humans would not have felt His love and mercy. He approached us in us, and befriended our minds in our form, and appeared to us in all our deeds so that we may comprehend Him. The faith of Unitarianism mentions that Revelation was in seventy eras. God appeared to His creation in their own form to defy their reasoning by saying we do not worship a god whom we never saw at all. ج ؼو ج ٥ ن ضؿ ٠ ك ٢ ؾ ٤ غ ج طؿ ٤ حش جإل ٤ س ك ٢ أشهحص ؼ ٤ ٤ ح "ق ز ذ ػ ٢ " ج ؼو ك ٢ و ج كح ذأ هللا. ك ف ح انرجه ئ هللا جنطح ط ز جإل ح " وح ح ال ض ". "ظ هللا ه و ذه و ق ٤ ع ن و ". "ئ هللا ٣ ظ ح ". "كظح ظ ج هح ن ط ز ئ ح ٤ س ٤ إ ذ ح ج ضؿ ٠ هللا ٣ آ ج ك أ ك ٢ أ ل نحؽر ك ٢ أ ط ه ذ ؾح. أقطؿد ػ أػ ٤ ج ٣ ل ج". غا ح انرجه ٢ ؼ كس هللا. شلوط ذحإل ح كر ط. ئ هللا ٣ ظ ٣ طؿ ٠ ٣ ؼ ف ٢ ػ ٠ قو ٤ وط ٣ قى ج قى ٣ ؼرى ج ؼحذى ٣ ؼ ف ٢ ج ؼح يجض ذ جض. ج طؿ ٢ ق س هللا ذحإل ح. ك ال ظ هللا ك ٢ ط ز ج رش ح شؼ جإل ح هؾ ذ كرس هللا ذ أكط ذ. "ضو خ ئ ٤ ح ذ ح آ ػو ح ذظ ح ظ ح ذؿ ٤ غ أكؼح ح طور أك ح ح. ٣ د ج ص ق ٤ ى ذأ ج طؿ ٢ ح ك ٢ رؼ ٤ و ج. ظ هللا ك ٤ ح ه و ذظ ض ٧ ذطح قؿط ذو "ئ ح ال ؼرى ئ ح ج هؾ. (3)
His first Revelation was in the name of The Supreme High (Al-Aly el Aala), and continued for three hundred and forty three million (343,000,000) years to the time of Adam. From the time of His creation of the Universal Mind to the time of Adam, according to Hamza Ben Ali, is seventy eras, between each era and era seventy weeks, and between each week and week seventy Ams, and each Am is as a thousand years. ح أ ظ ك ٢ ج ذح "ج ؼ ٢ ج ٧ ػ ٠ " ج ط ىز ض وى ذػالغ حتس غالغس أ ذؼ ٤ )343,000,000( س ئ ٠ ق ٤ ظ آو. ك هص ئذىجػ "ج ؼو ج ٢ " ئ ٠ ق ٤ ظ آو ػ ٠ قى ه ق ز ذ ػ ٢ " ض ح رؼ ٤ و ذ ٤ و و رؼ أ ر ع ذ ٤ أ ر ع أ ر ع رؼ ػح ج ؼح أ ق س ح ضؼى." 343,000,000 = 1000 70 70 أي: 70 That is: 70 x 70 x 70 x 1,000 = 343,000,000 With the appearance of God in name of The Supreme High (Al-Aly el Aala), His Luminaries and the entire universe was created. غ ظ هللا ك ٢ ج ؼ ٢ ج ٧ ػ ٠ ظ ش "قى و " حت ج ؼ ج حكس. THE UNIVERSAL MIND The Universal Mind was created from the light of the Creator praise be upon Him, and became a complete nucleus, and a clear light. Influencing what is beneath him of causes and information, and influenced by the support of the Supreme praise be upon Him. Characterized in essence with the luminous names, such as: The Will, Cause, Mind, Predecessor, Instructor, All Knowing, Creation, Soul, Guide, Guardian and the Means. The Mind is self-characterized with Perfection, Strength, Deed, Knowledge, Awareness, Distinction, and Containment. Remembering, Citation, Luminous, Radiating, Kindness, Purity, Gleaming, Rising, Transparent. Prophecy, Guidance, Benefit, Increase, Obedience, Maintenance, Life, Movement, Existence, Eternal, Persistence, Period, Place, Solution, Motion. Beginning without an end and Continuation beyond comprehension. انؼمم انكه ظ "ج ؼو ج ٢ " ج رح ١ ركح ك ح ؾ ج ح ال ج طحك ٤ ح. كؼ ح ك ٤ ح و ج ؼ ج ؼ حش لؼ ال ذطأ ٤٣ ى أ ؼح ركح. هظ طح ك ٢ ج ؿ ذح ٧ حء ج ج ٤ س : حإل جوز ج ؼ س ج ؼو ج حذن ج ٧ ي ؼس جإلذىجع ج ج حو ١ ج ط ٢ ج ٤ س. ج ؼو ؼ ش ك ٢ يجض ذح ح ج و ز ج لؼ ج ؼ جإلؽالع ج ط ٤٤ جإلقحؽس. ج كلع ج ج ج ٤ س ج شؼشؼح ٤ س ج طحكس ج ظلحء ج ؼ ٤ حء جإلش جم ج شلحف. ج ر ز ج ىج ٣ س جإلكحوز ج ٣ حوز ج طحػس ج ػرحش ج ك ٤ حز ج ك س ج روحء ج ٤ ٧ س ج ى ج ج ح ج ح ج ك جال طوح. ذىج ٣ س ذال ح ٣ س و ج ال ضى ؿح ٣ س. (4)
The Creator characterized him with noble attributes, such as: the Knowledge, Prophecy, Awareness, Guidance, Direction, Clemency, Truth, Benefit, Happiness, Means, and the Virtuous. And He characterized him with exalted names, such as: The Imam (religious leader), Articulate, Messenger, Guidance, Caller, Manager, Religious, Proof, Indicator, Guide, the Proof, Prophet, Administrator, Definite, Truth, Witness, Permissible, and the Rewarding and the Punishing. He also characterized him with the wonderful examples, such as: the Sun, Sea, Mountain, and Sky. The Knowledge, Path, Book, and the Pen. The Mind was The Cause of all Causes and The Reason for all Reasons. And the Supreme was who Caused The Cause of all Causes and the One who Established The Reason for all Reasons. The Supreme said: With the Mind I created all creation. He is the Center of the compass, comprehended and felt, he eats and drinks, unlike the Supreme who is beyond comprehension and the reason of all creation. The Supreme told him: No one will enter my paradise, that is, covenant, unless through you and your love, and no one will burn in my fire except by their absence from you and their hypocrisy. Whoever obeyed you is obeying me, and whoever defies you is defying me. THE OPPONENT The Mind was equally capable of obedience and defiance. The Mind witnessed the presence of the Mighty, and the Mighty exposed to him His divine self, approached him kindly, and said to him Come, he approached with complete Unification of the Supreme. Then He said to him Go, that is, (stay away) from all the polytheists who do not worship me, but worship someone else. نظ ج رح ١ ذح ظلحش ج ش ٣ لس : ح ؼ ج ر ز جإلؽالع ج ىج ٣ س ج ىال س ج ق س ج كو ٤ وس جإلكحوز ج ؼحوز ج ٤ س ج لؼ ٤ س. نظ أ ٣ ؼح ذح ٧ حء ج ك ٤ ؼس : حإل ح ج حؽن ج ج حو ١ ج ىجػ ٢ ج طىذ ٤ ج ى ٣ ح ج ر ح ج ىج ج ى ٤ ج كؿس ج ر ٢ ج ج ٢ ج كن ج ىم ج شح ى ج ؿح ١ ج ػ ٤ د ج ؼحهد. نظ أ ٣ ؼح ذح ٧ ػح ج رى ٣ ؼس : ح ش ج رك ج ؿر ج حء. ج ؼ ج ظ جؽ ج طحخ ج و. ح ج ؼو "ػ س ج ؼ " " رد ج ٧ رحخ". ح ج ؼ ٢ ؼ "ػ س ج ؼ " رد " رد ج ٧ رحخ. هح ج ؼ ٢ : " ذح ؼو ص ؾ ٤ غ ج حت حش ". أط وطس أ ر ٤ ح ى ى ك ٣ أ ٣ ش خ ػ ج ؼ ٢ ج ١ ال ٣ ى ى ؿح ٣ س ج ؾ وجش. هح ج ؼ ٢ : "ال ون أقى ؾ ط ٢ أ ١ ٤ ػحه ٢ ئال ذي ذ كرطي ال أقط م ذ ح ١ أقىج ئال ذطه ل ػ ي لحه ػ ٤ ي. أؽحػي كوى أؽحػ ٢ ػظحى كوى ػظح ٢ ". انض ذ ح ج ؼو هحذال طحػس ج ؼظ ٤ س ه ر ال ط ح ٣ ح. شح ى ج ؼو ؾ و ج ؼ ٢ أ ج ج ؼ ٢ يجض ج و ى س ضو خ ئ ٤ ذحإل ٤ س هح "أ هر " كأ هر ػ ٠ ض ق ٤ ى ج ؼ ٢ ئهرحال ٤ ح. غ هح "أ وذ " أ ١ ض ٠ )أ ػ ع( ػ ؾ ٤ غ ٣ ش ى ذ ٢ ؿ ١ ٤ ٣ ؼرى ج ١. (5)
The Mind looked at himself with egoism and majesty and saw himself without an equal to share him, and no opponent to resist him, and no adversary to equal him. From this concept of selfishness, the cursed Opponent was created. The Opponent came to existence due to the self-admiration of the Mind, and was produced from him without his will and in spite of his wishes. This reflects the ability of the Supreme who can create from complete light whole darkness. The Supreme ordered the Opponent to obey the Mind, he refused, defied, struggled, snubbed and demanded leadership over the Mind. The Mind knew that a disaster was afflicted on him by the Mighty, when he was put to the test, he looked at himself with admiration. Then he admitted his inclination and weakness and appealed to the Supreme High to create for him an aid against the disobeying Opponent. The Soul was created for him. THE SOUL The Soul existed between the light of the Mind and the darkness of the Opponent. But the majority in the Soul was from the light of the Mind because it was the Mind that requested him and longed for him, so his attraction to the Mind was more. That is why he was flooded by the light of the Mind, and had little darkness of the Opponent. The Supreme ordered the Soul to obey the Mind and informed him that he is the total factor and the means to the eternal clemency and the unique one with high degree. The Soul obeyed the Mind, and the Mind made him his successor Absorber because he absorbed knowledge from him and was obedient to his instructions. ظ ج ؼو ئ ٠ ل ذؼ ٤ ج ل وج ٤ س ج ؼظ س أ يجض ذال ظ ٤ ٣ شح ال ػى ٣ وح ال ى ٣ ؼحو. كط ى ج ظ ز ئ ٠ ج جش ج ؼ ى ج ؼ ٤. وى ؾى ج ؼ ى ئػؿحخ ج ؼو ذ ل ظ ذ ٤ ئ جوض ح. ك ٢ ي ي ذ ٤ ح هى ز ج ؼ ٢ ج ١ ١ ن ن ج ج كغ ظ س كؼس. أ ج ؼ ٢ ج ؼ ى ذطحػس ج ؼو كأذ ٠ نحط ح ع ض ر ؽ د ج تح س ػ ٠ ج ؼو. ػ ج ؼو أ ح ك س جذطال ذ ح ج ؼ ٢ أ ١ جنطر ذ ح ػ ى ح ظ ئ ٠ يجض أ ػؿد ذ ل. كأ ه ػ ى ي ي ذح ؼؿ ج ؼؼق ج طل ج ؼ ٢ ج ٧ ػ ٠ ػ ي ر ضؼ ع ئ ٠ ال ح ج ؼ ٢ ج ٧ ػ ٠ ٤ ؾى ؼ ٤ ح ػ ٠ ج ؼ ى ج هح ق. ك ه ن ج ل. ان فض ح ؾ و ج ل ذ ٤ ج ؼو ظ س ج ؼ ى. ج ح د ك ٢ ج ل ح ج ؼو ٧ ج ؼو ؽ ر أشطحم ئ ٤ ك ح ج ؿ جذ ئ ٠ ج ؼو أ ػ. ي أ ك ٤ غ ػ ٤ ج ؼو ج ؿ ء ج ٧ ر ظ س ج ؼ ى ج ج ٤ ٤. أ ج ؼ ٢ ركح ج ل ذطحػس ج ؼو ػ ك أ ج ج طس ج ٤ س ج ٤ س ئ ٠ ج ق س ج ٤ ٧ س ج ل و ذح ى ؾس ج ؼ ٤ س. كأهر ج ل ػ ٠ ؽحػس ج ؼو ؾؼ ج ؼو ن ٤ لط "ي ظ " ٧ ج طض ج غ ح ط ٤ ؼح ٧. (6)
THE ADVERSARY The Opponent needed help against the Mind and the Soul, the Adversary was created as the other opponent to the Soul, and pairing came to be in everything. Light and darkness, obedience and disobedience, obedient and disobedient, supporter to obedience and supporter to disobedience, guidance and delusion, lacking and perfection, Call to Unitarianism and Call to Atheism, permanent souls and perishing bodies, duties of Unitarianism and imposed pillars, era of revelation and era of disguise. This pairing is the reason of the presence of good and bad in the world. THE WORD The Soul needed, as the Mind did before him, an aid against the Adversary, the Word was created. The Eternal Word was more inclined to the light of the Mind and the Soul, than to the darkness of the Opponent and the Adversary. Due to the abundance of his light, the Word was obedient to the Mind and the Soul, he accepted their instructions and abided by the Supreme High. األطاص جقطحؼ ج ؼ ى ئ ٠ ؼ ٤ ح ػ ٠ ج ؼو ج ل ك ؾ ى ج ٧ ح ج ؼ ى ج ٥ ن ل ذ ي أطركص قح س جال و جؼ ك ٢ ش ٢ ء. ظ س ؽحػس ؼظ ٤ س ؽحتغ ػحط ٢ ؼ ٤ ػ ٠ ج طحػس ؼ ٤ ػ ٠ ج ؼظ ٤ س ىج ٣ س ػال وض ح وػ ز ض ق ٤ ى ٣ س وػ ز ض ك ٤ ى ٣ س ل ذحه ٤ س أؾ حو كح ٤ س ك جتغ ض ق ٤ ى ٣ س وػحت ض ٤ ل ٤ س و شق و ط. ج جال و جؼ رد ؾ و ج ه ٤ ج ش ك ٢ ج ؼح. انكه ح جقطحؼ ج ل ح جقطحؼ هر ج ؼو ؼ ٤ ػ ٠ ج ٧ ح ك ح ج س. ظ ج س ج ٤ ٧ س ج ح د ك ٤ ج ؼو ج ل أ ػ ظ س ج ؼ ى ج ٧ ح. ح ج س ذ رد ػ ز ؽحتغ ؼو ج ل هحذال أ ج ح طػال ٧ ج ؼ ٢ ج ٧ ػ ٠. THE PREDECESSOR The Word was influenced by the spiritual causes that superseded him in creation and from his core, the Predecessor came to be, he also had equal tendencies to good and bad, and had more light than darkness. He witnessed the presence of the Supreme and recognized Him and obeyed Him, and was guided by the guidance of those who superseded him, and they were: The Mind, the Soul, and the Word, he obeyed them as instructed by his Creator. انظاتك ج لؼ ج س ذك حش ج ؼ ج قح ٤ س ج حذو ٤ ك ٢ جإلذىجع كظ ؾ ج حذن ح أ ٣ ؼح هحذال ه ٤ ج ش ه ر ال ط ح ٣ ح ك ٢ ج ج ؿ ء ج ر ٤ ج ظ س ج ج ٤ ٤. كشح ى ؾ و ج ؼ ٢ ػ ك أؽحػ ج طى ذ ىج ٣ س ك ه : ج ؼو ج ل ج س أؽحػ ح أ ذح ٣. (7)
THE SUCCESSOR The Predecessor was influenced by the motions of the spiritual causes, which were superior to him, and from his core, the Successor came to be, which was the last cause. He also had equal tendencies to good and bad, and had more light than darkness. Thus, Divine Justice of God for His creation was established. These are the Seven Essences and they are Absolute Souls before it embodies human forms. They are all the cause of all creation. Five of them are the cause of good and two are the cause of all the bad and corruption in the universe. After creating them, the Supreme High ceased to interfere. He delegated everything to the Mind and the Mind cooperated with the rest of the Luminaries (Hudood), two groups emerged, the Specialty Group and the Equating Group. THE SPECIALTY GROUP The Specialty Group are the Luminaries that uphold the Truth and the Luminaries that uphold Falsehood. Luminaries of Truth, in the Jummal calculation: (Truth means Sidq, in Arabic) and calculated as follows: Si = 60, d = 4, q = 100, total = 164 Luminaries. Luminaries of Falsehood, in the Jummal calculation: (Falsehood = Kidb, in Arabic) and calculated as follows: Ki = 20, d = 4, b = 2, total = 26 Luminaries. The controlling in Luminaries of Truth is from the Light of the Mind, and according to their ranks, the higher the highest. As for the Luminaries of Falsehood, they are controlled by the Darkness of the Opponent. (8) انران ج لؼ ج حذن ذك حش ج ؼ ج قح ٤ س ج ط ٢ ك ه كظ ؾ ج طح ٢ ج ١ ج ؼ س ج ٧ ن ٤ ز. ك ح أ ٣ ؼح ػ ى هر ج ه ٤ ج ش ط ح ٣ ح ج ؿ ء ج ر ٤ ج ج ج ٤ ٤ ج ظ س. ذ ج غرص ػى هللا ك ٢ ن و. ج ؿ ج ج رؼس "أ ج ؿ وز " هر ق ح ك ٢ ج ٧ ؾ ح ج رش ٣ س. ٢ ؾ ٤ ؼ ح ػ س ؾ ٤ غ ج حت حش. ن س ح ػ س ج ه ٤ جغ ح رد ش ك حو ك ٢ ج ى ٤ ح. ٤ ؼ ٢ ج ٧ ػ ٠ ذؼى أ أ ؾى ح أ ١ ىجن س. وى ك ع ئ ٠ ج ؼو ش ٢ ء ضؼح ج ؼو غ حت ج كى و ك ح ػح ح ػح ج هظ ٤ ظس ػح ج ح جز. )" ػانى انخص صح ػح ج هظ ٤ ظس ق ف ج ىم ق ف ج خ. قى و ج ىم ك ٢ ق حخ ج ؿ : ) س طىم ٣ طر ح ج قى ذح " " ٤ ذح ص" = 60 و = 4 م = 100 ؿ ع = 164 دذ ا ا. 26 دذ ا. قى و ج خ ك ٢ ق حخ ج ؿ : ى = 20 و = 4 خ = 2 ؿ ع = ج ح د ك ٢ ق ف ج ىم ج ؼو ػ ٠ هى و ؾحض ج ٧ ػ ٠ ذح ٧ ػ ٠. أ ح ق ف ج خ كل ٤ ظ س ج ؼ ى ج ؿ ء ج ٧ ر.
The Luminaries of Truth exist in perfect individuals, they point out The Creator to the people and guide them to what is lawful and what is taboo, and warn them of sin and misdeed, and they flood them with the Spiritual and Physical knowledge and definitions, and they take pledges from them and give them instructions and warnings, and clarify to them the promises and the threats. As for the Luminaries of Falsehood, they lead the opposition and adorn the people with vanity and absurdity, and they make them drink from the spring of deception, and advocate fallacies to them. THE EQUATING GROUP The Equating Group are the articulate souls, and are two categories; males and females, and the light and darkness in them is equal. They all emerged from the core of the Successor. The Supreme supplied them with fortunes and blessings and the ability to learn to speak languages, be productive and the ability to calculate. The era of the Supreme High went on in the human form for a very long time, so that the differences between good and bad, the good and the bad, the obedient and the defiant, the steadfast and the renegade, could be realized. In this era, the world was divided into two groups; one for heaven and one for the hell. The first group were the righteous and the second group were the deceitful. The first group remained as such from the beginning until judgment day, and so did the second. The era of the Supreme High was 343,000,000 (Three hundred and forty three million) years, towards its end the revelation of the Supreme High came ended and so did the presence of His Chosen One, the Universal Mind, then the Soul, and the rest of the Luminaries. ق ف ج ىم ؾ وز ك ٢ أشهحص ح س ٣ شى ج هالتن ئ ٠ ؼ كس ج هح ن ٣ ؼ ك ج كال ج ك ج ٣ ك ج هطح ٣ ح ج ٥ غح ٣ ل ٤ ؼ ػ ٤ ج ؼ ج ؼح ف ج قح ٤ س ج ؿ ح ٤ س ٣ أن ػ ٤ ج ؼ و ٣ ؿ ك ٤ ج ٧ ج ٢ ٣ ر ط ج ػى ج ػ ٤ ى. أ ح ق ف ج خ ك ٣ و ذح ؼحوز ٣ ٣ ه ن ج ن ف ج كح ٣ و ػ ٤ ج ؼال ٣ ش ٤ ئ ٠ ج ؼى. ػانى ان ظا اج ػح ج ح جز ٢ ج ل ج حؽوس ٢ و ؾطح ي ئ حظ ج ج ظ س ك ٤ جء. ذ ش ؾ ٤ ؼ ح ؾ "ج طح ٢ ". ى ج ؼ ٢ ذح ه ٤ جش ج ر حش ػس ج طؼ ٤ طن ذح حش ج ط حخ ج ظ حػحش و ى ج ك حذحش. ج ط و ج ؼ ٢ ج ٧ ػ ٠ ك ٢ ج ظ ز ج ح ض ٤ س ىز ؽ ٣ س ؾىج ٤ طر ٤ ج ه ٤ ج ش ج ه ٤ ج ش ٣ ج طحتغ ج ؼحط ٢ ج ػحذص ج ضى. ك ٢ ج ج ى ج و ج ؼح ئ ٠ ه ٤ ه ؿ س ه ح. ج و ج ٧ ك ٣ ن ج ى ج و ج ػح ٢ ك ٣ ن ج ؼال. ذو ٢ ج ٧ ػ ٠ ىج ٣ ط ج رىج ٣ س قط ٠ ٣ ج و ٤ ح س ي ج ػح ٢. ج ط و ج ؼ ٢ 343,000,000 )غالغ حتس غالغس أ ذؼ ٤ ) س ك ٢ ح ٣ ط ح ؿحخ وح ج ؼ ٢ ؿحخ ٤ رص طل ٤ ج ؼو ج ٢ غ ج ل غ ذو ٤ س قى و ج ىم. (9)
THE ORDER OF NOAH Noah the son of Lamak, started his order and forbade obedience to Adam and pointed to falsehood and to himself. His principal was Sam and he had twelve missionaries. Unitarians joined his order and their strength in Unitarianism was very weak, as weak as the strength of a baby who is still in the form of a sperm. THE ORDER OF ABRAHAM Abraham the son of Azar, his principal was Ismail. Unitarians joined his order and their strength in Unitarianism became like a baby who is still in the form of a clot. THE ORDER OF MOSES Moses the son of Omran, his principal was Aaron. Unitarians joined his order and their strength in Unitarianism became like baby in the form of a fetus. THE ORDER OF JESUS Jesus the son of Joseph, his principal was Samson Al-Safa, and his students the twelve apostles. Unitarians joined his order and their strength in Unitarianism became like baby in a skeletal form. شز ؼح ح ذ ي هح ذش ٣ ؼس ٠ ػ ؽحػس آو أشح ئ ٠ ج ؼى ئ ٠ ل. ح أ ح ح ػ ى أغ ٢ ػش وجػ ٢. ون أ ج ط ق ٤ ى ك ٢ ش ٣ ؼط ح ص ه ض ك ٢ ؼ كس ج ط ق ٤ ى ػؼ ٤ لس ؾىج ذ ػحذس ه ز ج ى ك ٢ ج ٧ خ. شز ؼح إتزا ى ئذ ج ٤ ذ آ أ ح ئ حػ ٤. ون أ ج ط ق ٤ ى ك ٢ ش ٣ ؼط أطركص ه ض ك ٢ ؼ كس ج ط ق ٤ ى ذ ػحذس ج ؼ و س ج ؿ ٤. شز ؼح ي طى ٠ ذ ػ ج أ ح ح. ون أ ج ط ق ٤ ى ك ٢ ش ٣ ؼط أطركص ه ض ك ٢ ؼ كس ج ط ق ٤ ى ر ؾ ج ؼس ن ن جإل ح. شز ؼح ػ ظى ػ ٠ ٤ ذ ٣ ق أ ح ش ؼ ج ظلح قؿؿ ج ك ج ٣ جالغ ٢ ػش. ون أ ج ط ق ٤ ى ك ٢ ش ٣ ؼط أطركص ه ض ك ٢ ؼ كس ج ط ق ٤ ى ر ؾ ج ؼظ ن ن جإل ح. (10)
THE ORDER OF MOHAMMED Mohammed the son of Abdallah, His principal was Ali Bin Abi Talib. Mohammed started his order and the Unitarians joined him, Salman El-Farisi aided him and his inspiration. When Ali Bin Abi Talib started his interpretation, Unitarians joined his order, and then the order of his successors; Al-Hassan, Al- Hussain, Ali Zein El-Abedeen, Mohammed Al-Baker, Jaafar Al-Sadeq, Ismail and Mohammed the son of Ismail. And so the Unitarians remained in the Order of Mohammed, and the order of his principal Ali, and his successors, and that was the last Order. Unitarians mental capacity in Unitarianism became like a baby in a complete human form without a soul. And so the situation remained until the appearance of Al-Hakim Bi Amr Allah, and his Principal was Hamza Bin Ali. He started his Call to Unitarianism, Unitarians joined his Call, which was like the soul of the articulate living being. AL-HAKIM BI-AMR ALLAH (The Ruler in the Name of God) (985-1021 AD) Al-Hakim Bi-Amr Allah came to existence on Thursday the 23 rd of Rabia Awal, year 375 Hijra, that is, 13 th August 985 AD. On Thursday the 18 th of Ramadan, year 386 Hijra, that is, 995 AD. Then in 996 AD, he became the Caliph, at the age of 11 years & 5 months, the sixth Caliph of the Fatimid Nation, Al-Hakim was an extra ordinary figure. His looks were impressive and had a commanding voice. He was an idealist and a reformer. He was enthusiastic and when disappointed he would become violent. شز ؼح يذ ذ ك ى ذ ػرى هللا أ ح ػ ٢ ذ أذ ٢ ؽح د. هح ك ى ذش ٣ س جإل ال ون أ ج ط ق ٤ ى ك ٢ ش ٣ ؼط ح ح ج لح ٢ ٣ ى ك ى ٣ ل ٤ غ ج ق ٢ ػ ٤. ح هح ػ ٢ ذ أذ ٢ ؽح د ذح طأ ٣ ون أ ج ط ق ٤ ى ذش ٣ ؼط ش ٣ ؼس ي ٣ ج ك ج ك ٤ ػ ٢ ٣ ج غجذى ٣ ك ى ج رحه ؾؼل ج ظحوم ئ حػ ٤ ك ى ذ ئ حػ ٤.. ج ذو ٢ أ ج ط ق ٤ ى ػ ٠ ش ٣ ؼس ج ر ٢ ك ى ش ٣ ؼس أ ح ػ ٢ ي ٣ ح ص نحض س ج ش جتغ جطرف ر ؾ ػو أ ج ط ق ٤ ى ك ٢ ؼ كس ج ط ق ٤ ى ر ؾ ج ؼظ ئيج ٢ ك ح أطرف ط ز ه ط ط س ش ه ظ س ذال جإل ح. تم انذال كذا درى ظ ر د ر انذاكى تأيز هللا كا أطاط د شج ت ػه. لاو تذػ ذ انر د ذ ح فذخم أ م انر د ذ ف شز ؼر انر كا د ت ثاتح انز ح ي اإل ظا انذ ان اطك. ٣ ك ٢ 23 ذ ٤ غ 13 آخ س 985 انذاكى تأيز هللا )1021-985 ي الدي( ؾى ج كح ذأ هللا ٣ ج ه ج ٧ س 375 ؿ ١ ج جكن ٤ الو ١. ٣ ج ه ٤ ك ٢ 18 ؼح س 386 ؿ ١ غ س ٤ الو ١ 996 ذ ٣ غ ذح هالكس ح ػ ئقى ػش س ن س أش ح حو ن ٤ لس ى س ج لحؽ ٤ س. ح ج كح شهظح ٤ ج. ظ جض غحهرس ط ش آ. ح ػح ٤ ح ظ كح. ح ذح ؾ ج ك ح ػ ى ح ٣ ه ٤ د أ ح ٣ طك ئ ٠ ج ؼ ق. (11)
Al-Hakim held the reins of power and exercised authority with strict justice. He supervised the business of the government, and insisted on the morality of the administration and the order of justice. He delegated experts to regulate trade: verified weights and measures, combated dishonesty in the manufacturing and sale of commodities, and to check prices, and punished hoarding. He saw to it that schoolmasters did not perform severe punishment on their pupils, and that owners of animals of burden were kind in the treatment of their animals. Al-Hakim was kind in his treatment with the people, a fact that contradicts his describing as a tyrant, by hostile sources. He was close to the people, most often in their midst, riding alone among them during day and night, and close to all and within their reach. He would stop and listen to their complaints and would receive their written pleas, and arrange for a time and place to meet with them. Al-Hakim inspired reverence and fear. He was hard on evildoers, especially the offenders whom he entrusted with high office. Law and justice triumphed during his reign. When production and consumption of wine was prohibited, and in the process of enforcing this law, a merchant lost all his capital, which he invested in the purchase of raisin and honey, which he brought to the city for ordinary consumption, but being materials for the manufacturing of wine, they were confiscated and destroyed. The merchant took his case to court and asked that the Caliph should appear with him before the judge. The Caliph presented himself before the judge and heard the plaintiff testify under oath that his goods were intended to be sold as food. The merchant demanded compensation for his fortune and was reimbursed. After the proceedings the judge rose to salute the Caliph as was his due. The Caliph saluted at the judge with full respect for administering impartial justice. أ ط ج كح ح ج ٧ ح ج طس ذؼىج س ضح س. أش ف ػ ٠ أػ ح ج ك ذ ل أط ػ ٠ ج س جإلوج ز ظح ج وؼحء. ػ ٤ ج هر جء ٤ ظ ج ج طؿح ز : ج طكون ج ٤ ح ٣ ج و ٤ ح حش كح ذس ج هىجع ك ٢ ط حػس ذ ٤ غ ج غ ضأ ٤ ى ج ٧ ؼح ؼحهرس جالقط ح. ح ػ ػ ٠ أ ال ٣ ؼحهر ج ج ؼ ٤ ضال ٤ ذو ز أ أطكحخ ق ٤ ج حش ج و ح ج طلحء ك ٢ ؼح ط ك ٤ جض. ح ج كح ط ٤ لح ك ٢ ؼح ط ح ٢ قو ٤ وس ضىقغ ط ز ج ظح ج ط ٢ ط ض ح ظحو ؼحو ٣ س. ح ه ٣ رح ج ح ؼظ ج ٧ ق ٤ ح ك ٢ ط ٣ ط و قى ذ ٤ نال ج ح ذح ٤ ه ٣ د ذ ط ح ج ؿ ٤ غ. ح ٣ ط هق ؽ ٣ ال حع ش ج ٣ ط ض الض ج هط ٤ س ٣ ؼ ٤ ج ح ج ح الؾط حع ذ. أ ط ج كح ج هح ج ؿ ع. ح هح ٤ ح ػ ٠ ج ٧ ش ج نحطس ج ٣ ه ى ج حطد ج ؼح ٤ س. ج وح ج ؼىج س ج طض ج ذؼ ى. ػ ى ح غ ئ طحؼ ج ط الى ج ه ذط ل ٤ ج ج وح كوى أقى ج ط ؿح أ ح ج ١ ح هى ج طػ ك ٢ ش جء ج ذ ٤ د ج ؼ أض ٠ ذ ئ ٠ ج ى ٣ س ال ط الى ج ؼحو ١ ػؼص ج ٤ ى ػ ٤ أ ض ل ج ٧ جو ظ غ ج ه. أن ج طحؾ وػ ض ئ ٠ ج ك س ؽ خ ج ه ٤ لس أ ٣ وق ؼ أ ح ج وحػ ٢.ؾحء ج ه ٤ لس ئ ٠ ج وحػ ٢ غ ج ى ػ ٢ ٣ ش ى ضكص ج و ذأ ج رؼحػس ح ص ط رحع طؼح. ؽ د ج طحؾ ضؼ ٣ ؼح ػ ٠ غ ض ح. ذؼى كؼ ج ؿ س هق ج وحػ ٢ ٤ ك ٢ ج ه ٤ لس ح ح ط ؾد ػ ٤. ق ٤ ح ج ه ٤ لس ج وحػ ٢ ذ ئػؿحخ ح ط ج ؼىج س و ض ٤٤. (12)
In times of famine, Al-Hakim did his utmost to help the people. This he did by stabilizing prices and by giving generous gifts that exceeded all potentiality, so that his treasurer was hesitant in implementing his orders. The caliph responded by saying: "Fortunes belong to God, the people are God's servants, and we are God's trustees on earth. Give out to the people their dues and withhold it not". Al-Hakim gave lands and other properties to poor people so that by the end of his reign little was left of the state domain. In 1013 AD he freed all slaves, and gave them liberty to use their possessions as they wished. Religious tolerance was a characteristic of Al-Hakim. He deplored forcing Christians and Jews to convert to Islam, and allowed converts to return to their faith. The destruction of churches was related to the war with the Greeks and was popular. The Caliph honored the request of the Christians and Jews for the restitution of the properties of their churches and the rebuilding of their monasteries. A Hebrew document from the 12 th century AD considers that Al-Hakim's reign a golden era, and they mention that he was a powerful and just ruler, and that God gave him victory over his enemies "because he use to love righteousness and hate inequity, he appointed judges in the land and ordered them to rule and decide with equity and righteousness". Al-Hakim founded and financed out of his personal property Dar-al-Ilm also Called Dar-al-Hikma (The House of Wisdom). It was an academy of higher learning, where scholars in all fields of knowledge gathered. There were philologists and grammarians, traditionalists and jurists, doctors, logicians, mathematicians, and astronomers. Al-Hakim donated a magnificent library, which historians confirm that it contained hundreds of thousands of valuable volumes. He also supplied scholars with paper, ink, and pens. ك ٢ أ ٣ ح ج ؿحػحش ػ ج كح ذ ؾ ى ٤ حػى ج ح. قون ي ي ذط ٤ م ج ٧ ؼح ئ ىجء ج ظىهح ش ج ط ٢ ضؼىش جإل ح ٤ حش قط ٠ أ أ ٤ ن ط ض وو إلؾحذس ؽ ر. ك ح و ج ه ٤ لس ذو : "ج ػ جش ٢ ي هللا ج ح ن ى هللا ك أ حء هللا ػ ٠ ج ٧ ع. أ ػط ٢ ح ج طكوحهحض ال ض ح ػ." هى ج كح ج ٧ جػ ٢ أ الى أ ن لو جء قط ٠ أ ع ى ج ط حء ق ٣ رو ٠ ئال ج و ٤ ي ج ى س. ػح ٤ الو ١ 1013 ق ؾ ٤ غ ج ؼر ٤ ى أػطح ق ٣ س ج طظ ف ذ ط حض. ج ط ح ف ج ى ٢ ٣ ح ج ٣ ح ج كح.ج ط ئؾرح ج ٤ ك ٤ ج ٤ و ئ ٠ جػط حم ج ى ٣ جإل ال ٢ ذح و ز ف ذح ؼ وز ئ ٠ ج ر. ض ى ٣ ج حت ح ضرؾ ذح ك خ غ ج ٤ ح ح ش ٤. جكن ج ه ٤ لس ػ ٠ ؽ د ج ٤ ك ٤ ج ٤ و إلػحوز أ الى حت ذ حء ج ٧ و ٣ ز. حى غ ٤ وس ػر ج ٤ س ج و ج ػح ٢ ػش ٤ الو ١ ضؼطر أ ػ ى ج كح ح ي ر ٤ ح ٣ أ ح قح ح ه ٣ ح ػحوال أػطح هللا ج ظ ػ ٠ أػىجت "٧ ح ٣ كد ج ه ٤ ٣ ج ظ ػ ٤ ه ؼحز ك ٢ ج رالو أ ٤ ك ج ٣ و ج ذح ح جز ج كن." أ ج كح ج هحص وج ج ؼ أ ٣ ؼح ض ىػ ٠ وج ج ك س. ح ص ؼ ى ؼ ج ؼح ٤ س ق ٤ ع ج طوص ك ٤ ح ػ حء ك ٢ ؾ ٤ غ ج ك و. ح حى ػ حء ذلو ج حش ػ ج ظ ف ج ك ػ ج طن ػ ج ٣ حػ ٤ حش ػ ج ل ي. هى ج كح طرس ه ٤ س ٣ وى ج إ ن أ ح جقط ش ػ ٠ ثحش ج ٧ ف ج ط د ج و ٤ س. هى ؼ حء ج م ج كر ج ٧ هال. (13)
In 1009 AD, Al-Hakim renounced the glory and magnificence of his office: the gold throne, the jeweled turban with unique gems, the sword studded with precious stones, the gold ornamented furnishings. He cast away all that. He exchanged his gold ornamented horse for a donkey with a plain saddle. He dressed simply, and ate modestly, and refrained from bodily pleasures. And in 1012 AD, he ordered that no one should bow before him or kiss his hand. Al-Hakim use to ride with one or two of his servants and go to the desert. And in the solitude of the desert, he would submit to meditation. These rides became frequent until one night in February 1021 AD, he went alone into the desert and never came back. Next day they looked for him, they found his donkey, and all the efforts to track the trace of Al-Hakim failed, and until this day, it is not known to where he disappeared. One month later, a document Al-Sijil-Al- Muallaq (Suspended Proclamation) appeared in mosques, It forms the first law of the Unitarians Regulations. It sums up Al- Hakim's efforts at reform, and the obstacles he encountered, and his departure. ػح ٤ الو ١ 1009 ضه ٠ ج كح ػ ظح ج ؼ ظ س ك ٢ ظر : ج ؼ ج ر ٢ ج ؼ ح س ج طؼس ذؿ ج حو ز ج ٤ ق ج طغ ذح ٧ قؿح ج ٣ س ج ل شحش ج ر س ض ه ض ي ي. ج طرى قظح ج ٣ ذح د ذك ح ػ ٤ ؼ ػحو ١. ر ذط جػغ أ ذر حؽس ج ط غ ػ ش جش ج ؿ ى. ك ٢ ػح ٤ الو ١ 1012 أ ذأ ال ٣ ك ٢ أقى أ ٣ ور ٣ ى ٣. جػطحو ج كح أ ٣ د غ جقى أ جغ ٤ ن ى ٣ ط ؾ ئ ٠ ج ظك جء. ك ٢ ػ س ج ظك جء ح ٣ ل طأ. ض ش ج قالش قط ٠ ك ٢ أقى ٤ ح ٢ ش شرحؽ ػح ٤ الو ١ 1021 ي د قى ئ ٠ ه د ج ظك جء ٣ ؼ و. ك ٢ ج ٤ ج ػح ٢ ذكػ ج ػ ؾى ج ق ح كش ص حػ ٤ ٤ وطل ج أغ ج كح طح ٣ ه ال ٣ ؼ ف ئ ٠ أ ٣ أ كؿد. ذؼى ؼ ٢ ش ؿ ٤ حذ ظ ش غ ٤ وس "ج ؿ ج ؼ ن" ك ٢ ج ؿ ج غ ٢ ض ش أ ذ ى هح ج قى. ئ ح ل الطس ؿ و ج كح إلطال ج ؼورحش ج ط ٢ جؾ ح ك جه. THE UNIVERSAL MIND (HAMZA BIN ALI) انؼمم )د شج ت ػه ( The Universal Mind, which was personified in all the eras in many individuals, appeared in this cycle, the cycle of Al-Hakim, in the person of Hamza Bin Ali Bin Ahmed Al-Zaouzani. Hamza came in this cycle to restore Unitarianism to its origin and purity. Unitarianism, which has been there from the beginning, before the coming of prophets and established orders. ئ ج ؼو ج ١ ضشه ض ك ٢ ؾ ٤ غ أو ج ج شق ذأشهحص ػى ٣ ىز ظ ك ٢ ج ج ى و ج كح ذح ق ز ذ ػ ٢ ذ أق ى ج ٢. ؾحء ق ز ك ٢ ج ج ى ٣ ؾغ ٢ ج ط ق ٤ ى ئ ٠ أ ط ج ط ق ٤ ى ج ١ ح ج رىء هر ؿ ٢ ء ج ٧ ر ٤ حء ج ج ٤. طلحت. (14)
Hamza admitted that he was there from the beginning, and that he was the Universal Mind, and he was Adam Al-Safa, and he was the Caller to Unitarianism in the seventy eras, he appeared in every era in different looks and under different names. On the same day that Al-Hakim Bi-Amr Allah came to be, that is, Thursday the 23 rd of Rabia Awal, year 375 Hijra, that is, 13 th August 985 AD, Hamza Bin Ali Bin Ahmed was born in Zouzan in Khurasan, Iran, and came to Egypt in the year 405 Hijra. The first thing Al-Hakim did after becoming the Caliph, that is, in 996 AD (386 Hijra) was to send missionaries all over to announce a new era in which facts will be revealed and Unitarianism will emerge. Al-Hakim appointed the First Herald, Salama Bin Abdel Wahab Al-Samiri, head of the missionaries. He organized and distributed the missionaries, and kept doing that for seven years, preparing the people to accept Unitarianism and planning for the coming era, and pointing to the Herald that shall succeed him. Then Mohammed Bin Wahab El-Qurashi took over, he led the Call for another seven years with Salama and his missionaries. He continued to point to Unitarianism and to his successor. Then after him Ismail Bin Mohammed El- Tamimi took over the Call along with the first and second Heralds and their missionaries, he remained for seven years preparing the people with enlightenment and information to welcome the new era. At sun set on Thursday, the last day in the year 407 Hijra, started Friday night the first day of the year 408 Hijra (1017 AD), Unitarianism was revealed. Al-Hakim declared the new era, and handed the leadership of the Call to its owner, Hamza Bin Ali Bin Ahmed, and a Proclamation by Al-Hakim was issued Calling upon the people to declare their true faith without fear or disguise. ٣ ؼط ف ق ز ذأ ح ج ى ئ ج ؼو ج ٢ آو ج ظق ج ىجػ ٢ ئ ٠ ج ط ق ٤ ى ك ٢ ج رؼ ٤ ػظ ٣ ظ وجت ح ذظ أ حء هط لس. ك ٢ ل ج ٤ ج ١ ؾى ك ٤ ح ج كح ذأ هللا أ ١ ٣ ج ه ٤ 23 ذ ٤ غ ج ٧ س 375 ؿ ١ ج جكن 13 آخ س ٤ الو ١ 985 ى ق ز ذ ػ ٢ ذ أق ى ك ٢ ى ٣ س ك ٢ ن ح ك ٢ ئ ٣ ج ؾحء ئ ٠ ظ س 405 ؿ ١. ح أ ػ هح ذ ج كح ذأ هللا ذؼى أ ض ٠ ج هالكس أ ١ ػح 996. )386 ؿ ١ ( ح ذع ج ى ػحز ك ٢ ج ٧ هطح ٤ رش ذى ؾى ٣ ى ض شق ك ٤ ج كو ٤ وس ٣ ظ ج ط ق ٤ ى. ػ ٤ ج كح ذأ هللا ج ٣ ج ٧ ال ذ ػرى ج حخ ج ح ١ ت ٤ ح ى ػحز. كوح ج ذط ظ ٤ ض ٣ غ ج ى ػحز ذو ٢ ػ ٠ ي ي رؼس جش ٤ ٣ ة ج ح ئ ٠ ضور ج ط ق ٤ ى ٣ كؼ ئ ٠ ج ى ج ضود ٣ ش ٤ ئ ٠ ج ٣ ج ١ ٤ ٤. غ ض ج ىػ ز ذؼى ق ى ذ د ج و ش ٢ ج ١ هحو ج ىػ ز رغ ٤ أ ن ؼ ال و ػحض. كطحذغ جإلشح ز ئ ٠ ي ج ط ق ٤ ى ئ ٠ ج ٣ ج ١. ٤ ٤ غ ض ج ىػ ز ذؼى ئ حػ ٤ ذ ك ى ج ط ٢ ٤ ؼ ج ٣ ج ج ٧ ج ػح ٢ و ػحض ذو ٢ رغ ٤ ٣ ة ٤ ج ح ذح ؼو ج ؼ ال طورح ج ى ج ؿى ٣ ى. غ ؿ خ ش ٣ ج ه ٤ آن ٣ س 407 ؿ ١ ذىأش ٤ س ج ؿ ؼس أ ٣ س 408 ؿ ١ ) س 1017.( شق ػ د ج ط ق ٤ ى. أػ ج كح ذأ هللا ج ى ج ؿى ٣ ى ه ٤ حوز ج ىػ ز ظحقر ح ق ز ذ ػ ٢ ذ أق ى طى ؿ ج كح ٣ ىػ ج ح ئ شق ػوحتى ذال ن ف ال ض ط. (15)
It was a revolution on traditions, which did not have any meanings, and on metaphor that was without merit. Al-Hakim called upon the faithful to shake off them the dust of fear and disguise because they have the freedom of action, and the freedom of expression and choice of faith. The new Imam (Religious Leader) started by calling upon the people to the method of Unitarianism, which is a Spiritual Order, and without burdens. He gathered around him the three Heralds who succeeded each other in spreading the Call before his arrival, and their assistants, and organized them by ranks and sent them to their locations to spread the Call. The Heralds spread their noble knowledge and distributed the councils of wisdom, and dispersed their Callers throughout the lands. They took pledges from each recruit. The pledge was a Covenant underwritten by each recruit and enforced upon his soul. Recruits had to be in good mental awareness, of mature age, free and unoccupied with slavery. That was to reconfirm people s choice and freedom. The Covenant became a claim on each Unitarian. ك ح ص غ ز ػ ٠ ج طوح ٤ ى ج ط ٢ ٤ ح ؼ ٠ ج ط ٤ ق ج ١ ٤ ؼ ١٧ ؿح و قو ٤ وس. ؽ د ج كح ج إ ٤ أ ٣ لؼ ج ػ أ ل ؿ رح ج ه ف ج ط ط ٧ أق ج ك ٤ ح ٣ لؼ ق ٣ س ج طؼر ٤ ج ه ٢ ج ك ٢ جالػطوحو. جذطىجء ج ٧ ح ج ؿى ٣ ى ذىػ ز ج ح ئ ٠ ي ج ط ق ٤ ى ج ١ ش ٣ ؼس قح ٤ س و ض ٤ ق. ؾ غ ق ج ج ػالغس ج ٣ ضؼحهر ج ك ٢ ش ج ىػ ز هر ؿ ٤ ث حػى ٣ ضر ك ٢ ح أ ئ ٠ ج طحذؼس ش ج ىػ ز. أكحع ج ػ ج ش ٣ لس ش ج ؿح ج ك س ذػ ج و ػحض ك ٢ أهطح ج ٧ ع. ح ج ٣ أن ج ؼ ى ػ ٠ ٣ ىن ك ٢ وػ ض. ح ج ؼ ى ذ ػحذس ٤ ػحهح ٣ طر ج طؿ ٤ د ػ ٠ ل ٣ ؾر ػ ٠ ق. ح ػ ٠ ج طؿ ٤ د أ ٣ طك ٤ ف ج ؼو ذح ؾ ج شى ق ج نح ٤ ح ج م. ي ي ضػر ٤ ص ج طه ٤٤ ج ك ٣ س ػ ى ج ح. أطرف ج ج ٤ ػحم قؿس ػ ٠ قى. THE RENEGADES Some of those who signed the Covenant did it for personal and financial gains. Those false followers did not uphold their allegiance and commitment to the Call, and they failed the test, and could not withstand persecution. They soon retracted their pledge and forsake the Taw heed Faith. The ultimate renegade was Nash ta kin al- Darazy, unfortunately, we inherited his name in spite of our will. We were Called Druze in reference to him instead of our real name Mo'wa'he'doon, Unitarians. ان زذذ ح ذؼغ ج ٣ ه ؼ ج ج ٤ ػحم هى كؼ ج ي ي ر ؽ ظح ف نحطس ح د حو ٣ س. ك إالء ج ٣ ل ٣ ه ظ ج ىػ ز ٣ و ج أ ح ج طؿ ذس ٣ ػرط ج أ ح ج ك. ك ػح ح ػ ج خ ج ؼ ى ج ضى ج ػ وػ ز ج ط ق ٤ ى. أ إالء ج ضى ٣ ح شط ٤ ج ى ١ ء ج كع غ ح ج ػ ز ػ ئ جوض ح. ك ور ح ذح ى رس ذى ور ح ج كو ٤ و ٢ ج قى ٣. (16)
NASH TA KIN AL-DARAZY In the beginning, Nash ta kin al-darazy confessed the Call and the leadership of Hamza Bin Ali, and signed the Covenant. Then he started to call the people to Unitarianism without having the knowledge and education. He succeeded in enlisting a large number of people, he used many devious methods and sometimes he used force. When the number of his recruits grew, he became obsessed and gave himself the title of, The Sword of the Faith. Hamza did not like the behavior of al- Darazy. He warned him saying, Faith does not need a sword to aid it. But al-darazy refused Hamza s warnings and continued with his egoism, he Called himself The Lord of the guides to irritate Hamza Bin Ali who was referred to by Al-Hakim as The Guide of the consented. The number of the followers of al-darazy increased, they responded to him to gain money or rank, and persisted in their bad behavior, thus causing the rage of the people. SUSPENSION OF THE CALL Al-Hakim was angered by the deviation and wrong doings that causes animosity and ordered Hamza bin Ali to suspend the Call in 1018 AD (409 Hijra). On the last day of the year 409 Hijra (1018 AD) al-darazy and his followers attacked Raidan Mosque, near Al-Hakim s palace, the headquarters of Hamza Bin Ali. There was only twelve people inside the mosque with Hamza, among them the three Heralds who Called for Taw heed during the pre-call and they were Ismail Bin Mohammed al-tamimi, Mohammed Bin Wahab al- Qurashi, Salama Bin Abdel-Wahab, and with them was Baha al-deen Ali Bin Ahmed Altaii, who served the three predecessors during the pre-call. Also present were Ayoub Bin Ali, Rufaa Bin Abdel-Wareth, and Mohsen Bin Ali. (17) شرك انذرسي ك ٢ ج رىج ٣ س أه شط ٤ ج ى ١ ذح ىػ ز ذا ح س ق ز ذ ػ ٢ طد ػ ٠ ل ج ٤ ػحم. غ جن ٣ ىػ ج ج ح ئ ٠ ج ط ق ٤ ى و ؼ كس ال ػ. ك ؿف ك ٢ ج طوطحخ ػىوج ر ٤ ج ج ح ح ي ي ك ٢ ػىز حت ط ٣ س أق ٤ ح ح ذح و ز. ػ ى ح ػ ز أضرحػ ض حو ك ٢ شحؽ ود ل ذ ٤ ق ج ٣٧ ح. ٣ ػ ٠ جإل ح ق ز ذ ػ ٢ ػ ٠ أكؼح ج ى ١ كك هحتال : ئ جإل ٣ ح ٤ ذكحؾس ئ ٠ ٤ ق ٣ ؼ ٤. ج ى ١ كغ ضك ٣ جإل ح أن ٣ ؼ ٢ شأ كىػح ل ذ ٤ ى ج حو ٣ ي ي ح ٣ س ذك ز ذ ػ ٢ ج ١ ح هى ور ج كح ذأ هللا ذ حو ١ ج طؿ ٤ ر ٤. ج وجو ػىو أضرحع ج ى ١ ج ٣ ج طؿحذ ج ؽ ؼح ك ٢ ح أ ؾح ض حو ج ك ٢ أػ ح ج ٤ ثس ح أغح ؿؼد ج ح ػ ٤. ذؼه ك انذػ ج ؿؼد ج كح جال ك جكحش ج هح لحش ج ط ٢ أغح ش ج جػحش ررص ج ؼىجء أ ق ز ذ ػ ٢ ذطؼ ٤ ن ج ىػ ز س 1018. )409 ؿ ١ (. ك ٢ آن ٣ س 409 ؿ ١ )1018.( قق ج ى ١ أضرحػ ػ ٠ ؿى ٣ ىج ه خ هظ ج ه ٤ لس و جإل ح ق ز ذ ػ ٢ ٣. غ ق ز ذ ػ ٢ وجن ج ؿى جغ ٢ ػش ل ج ذ ٤ ج ى ػحز ج ػالغس ج ٣ ذش ج ذح ط ق ٤ ى ك ٢ و ج ج ز ئ حػ ٤ ذ ك ى ج ط ٢ ٤ ك ى ذ د ج و ش ٢ ال ذ ػرى ج حخ ج ح ١ ح ؼ ذ حء ج ى ٣ ػ ٢ ذ أق ى ج طحت ٢ ج ١ ح هى نى ج ى ػحز ج ػالغس ك ٢ و ج ج ز أ ٣ خ ذ ػ ٢ كحػس ذ ػرى ج ج ظ ك ذ ػ ٢.
THE DEATH OF AL-DARAZY All day long, the attackers failed to break through into the mosque. When Al-Hakim appeared on the balcony of his palace, which over looked the mosque, the attackers were scared and ran away. The next day, the first day of the year 410 Hijra (1018 AD) Al- Darazy was killed. THE RESUMPTION OF THE CALL The Call was resumed after the death of al-darazy in the year 410 Hijra. It was reorganized and the missionaries continued to accept new recruits and made them sign the Covenant. The Covenants were sent to the second Luminary, Ismail Bin Mohammed El- Tamimi, who would present them to the first Luminary, al-imam Hamza. Hamza would review them, and then send them with the third Luminary, Mohammed Bin Wahab al- Qurashi to deliver them to Al-Hakim, who would review, confirm and return to Hamza for safekeeping. The Call progressed and flourished for two years, Al-Hakim Bi Amr Allah, who was viewed by the Mo wa he doon as the ultimate vision, and the way leading to the truth, protected the Call. Hamza and his brothers; Ismail Bin Mohammed al-tamimi, Mohammed Bin Wahab al-qurashi, Salama Bin Abdel-Wahab al-samurri, and Baha al-deen Ali Bin Ahmad al-taii, and the rest of the missionaries, were spreading the Call all over the land and collecting Covenants. This spiritual revolution influenced those who consented to the Unitarianism Taw heed Faith, they found in it peace, humanity, and the light for their souls and guide to their destination, and gentleness and tranquillity. ي خ انذرسي ٣ ل ف ج حؾ ك ٢ جهطكح ج ؿى ؽ ٤ س ج ح. ح ظ ج كح ذأ هللا ػ ٠ ش كس ج وظ ج ط ػ ٠ ج ؿى ط ؼن ج قحط ٤ رط ضل ه ج. ك ٢ ج ٤ ج طح ٢ أ ٣ س 410 ؿ ١ )1018.( ه ط ج ى ١. يراتؼح انذػ ج ػحوش ج ىػ ز ذؼى وط ج ى ١ س 410 ؿ ١. ظ ص ؾى ٣ ى ػحو ج ى ػحز ئ ٠ حذن ػ ى ٣ طر ج ؼ ى أ ١ ج ٤ ػحم ػ ٠ ج طؿ ٤ ر ٤. ح ص ض ج ؼ و ئ ج كى ج ػح ٢ ئ حػ ٤ ذ ك ى ج ط ٢ ٤ ج ١ ح ٣ وى ح ئ ٠ ج كى ج ٧ جإل ح ق ز ك ٤ لكظ ح غ ٣ ح غ ج كى ج ػح ع ك ى ذ د ج و ش ٢ ٤ كؼ ح ئ ٠ ج كح ذأ هللا ك ٤ ظ ك ٤ ح ٣ و ح ٣ ؼ ٤ ى ح ئ ٠ جإل ح ق ز ذ ػ ٢ ٤ كلظ ح. ذو ٤ ص ج ىػ ز حشطس ق ج ٢ ض ٤ ح ج كح ذأ هللا ج ١ ك ٢ ظ ج قى ٣ ؿح ٣ س ج رظحت ج ط ٣ ن ج إو ٣ س ئ ٠ ج كو ٤ وس ٣ ػ ٠ ج ىػ ز ٣ ك ٤ ح. ح ق ز أن ض ئ حػ ٤ ذ ك ى ج ط ٢ ٤ ك ى ذ د ج و ش ٢ ال ذ ػرى ج حخ ج ح ١ ذ حء ج ى ٣ ػ ٢ ذ أق ى ج طحت ٢ ذو ٤ س ج ى ػحز ج طش ٣ ك ٢ هط ق ج ٧ هطح ٣ رػ ج ىػ ز ٣ ؿ ؼ ج ج ؼ و. أن ش ج ػ ز ج ق ٤ س ضلؼ كؼ ح ك ٢ ه خ ج طؿ ٤ ر ٤ ىػ ز ج ط ق ٤ ى ك ٤ ؿى ك ٤ ح أ ح أ ح ج ٧ جق ى ٣ ح ط ؾ حض و ػس ؽ أ ٤ س. (18)
THE DEPARTURE OF AL-HAKIM BI AMR ALLAH On the eve of the 27 th day of the month of Shawal of the Hijra year 411 (12/13 th February 1021 AD) Al-Hakim Bi Amr Allah left his palace as he used to do every night to go to Al-Mukattam Mountain and never came back. Due to the disappearance of Al-Hakim, Hamza suspended the Call, and he disappeared with his brothers, Ismail Bin Mohammed al-tamimi, Mohammed Bin Wahab al-qurashi, and Salama Bin Abdel- Wahab al-samurri, after handing over the leadership to Baha al-deen Ali Bin Ahmad al- Taii. AL-ZAHIR With the disappearance of Al-Hakim, Prince Ali became the new caliph of the Fatimid Dynasty, he was also nicknamed Al- Zahir. He hated Hamza and his followers because they refused to acknowledge him as the Imam. غ ثح انذاكى تأيز هللا ك ٢ 27 ٤ ش ج س 411 ؿ ١ )13/12 شرحؽ س 1021.( ؿحو ج كح ذأ هللا هظ هحطىج ؼحوض ك ٢ ٤ س ؾر ج وط ٣ ؼى. ذحقطؿحخ ج كح ػ ن جإل ح ق ز ج ىػ ز ؿحخ جن ض ئ حػ ٤ ذ ك ى ج ط ٢ ٤ ك ى ذ د ج و ١ ال ذ ػرى ج حخ ج ح ١ ذؼى أ أ ج ىػ ز ئ ٠ ذ حء ج ى ٣ ػ ٢ ذ أق ى ج طحت ٢. انظا ز ذحقطؿحخ ج كح جػط ٠ ػ ج هالكس ج لحؽ ٤ س ج ٤ ٧ ػ ٢ ج ود ذح ظح. قوى ج ه ٤ لس ج ؿى ٣ ى ج ظح ػ ٠ ق ز أضرحػ ٣ ؼط ك ج ٧ ذحإل ح س. PERSECUTION Al-Zahir wanted to eliminate the followers of Al-Hakim and the Unitarians, but he had promised Al-Hakim that he would not harm the Unitarians. He held his promise for forty days, then started prosecuting Unitarians throughout his kingdom. From Antioch in the North to Alexandria in the South that forced Baha al-deen to suspend the Call most of the time in this period of persecution. The two most devastating torments were the carnage in Aleppo and in Antioch, where thousands of Unitarians were killed after being tormented and tortured. ان ذ ح أ جو ج ظح ج لطي ذأ ٤ حء ج كح ج قى ح هى ضؼ ى كح ذؼى ج طؼ ع قى ٣. قحكع ػ ٠ ػى أ ذؼ ٣ ح ذؼى ح أهح ػ ٠ ج قى ٣ ك س ى ك ٤ ح و حت ك ٢ أ كحء ط. ج طح ٤ ح ش حال ئ ٠ جإل ى ٣ س ؾ ذح ح ؾؼ ذ حء ج ى ٣ أ ٣ كؿد ج ىػ ز أ ع أ ٣ ح ج ك س. أ ك طح ضؼ ع ج قى ٣ ك ٢ ج لط ز ك س ق د ك س ئ طح ٤ س ق ٤ ع هط ج ٧ ف ذؼى ج ؼ جخ ج ط ٤. (19)
Al-Zahir s men slaughtered the Unitarians and suspended their heads on spearheads, or burned them, or would cut out their bellies with the sword, and cut their livers and hearts. They crucified the men on crosses and pilferage their wealth, they enslaved women and children, and slaughtered babies in their mothers laps. The persecution continued for seven hard and rigorous years, it was a true and difficult test for the Unitarians. True faith is confirmed only after the test. ك ح ؾح ج ظح ٣ ذك ج قى ٣ ٣ كؼ ج ؤ ػ ٠ ج ح أ ٣ ك ه ك ٢ ج ح أ ٣ ؼ ج ك ٤ ج ٤ ق ٣ رو ج رط ٣ وطؼ ج و خ ج ٧ رحو. ح ج ٣ ظ ر ج ؾح ػ ٠ ج ظ رح ٣ ر أ ج ٣ ر ج حء ج ٧ الو ٣ ذك ج ٧ ؽلح ج ػ غ ك ٢ أقؼح أ حض. وج ص ج ك س رغ جش هح ٤ س ح ص ذ ػحذس ػ ى ج ى ٣ ح س ج كوس ال ضظف ئال ج طكح قى ٣. جال طكح. RESUMPTION OF THE CALL In 417 Hijra (1026 AD) Baha al-deen received a letter from Hamza ordering him to resume the Call. Baha al-deen revived the Call, he assigned missionaries and dispatched letters of instructions, and collected the Covenants from new converts and sent them to Hamza Bin Ali. The Revolution of the Unitarians continued against the traditional hardships. Unitarianism is in fact freedom, strength, and compassion. The Revolution of the Unitarians was seeking to establish humanity in humans. To liberate humans and not enslave them, and to directs them towards education and knowledge. Humans are distinguished from the rest of creation by the Mind, which enables them to establish humanity within themselves. Humanity is the feeling that humans are aligned with the One. Whoever is weakened by lust and desire becomes like an animal, and whoever is weakened by personal and material gains is very far from the concept of Unitarianism. That is why when some of the converts realized that the Call did not suit their interest, they pulled out and followed their own interest and greed. يراتؼح انذػ ج س 417 ؿ ١ )1026.( ض ذ حء ج ى ٣ طحذح ق ز ذ ػ ٢ ٣ أ ك ٤ ح ذش ج ىػ ز ؾى ٣ ى. كرحو ذ حء ج ى ٣ ذ ش ج ىػ ز ؾى ٣ ى ك ظد ج ىػحز ض ج حت أن ج جغ ٤ ن ػ ٠ ج طؿ ٤ ر ٤ ٤ ط ح ئ ٠ جإل ح ق ز ذ ػ ٢. كح ط ش غ ز ي ج ط ق ٤ ى ػ ٠ ج ط ٤ ق ج طو ٤ ى ١. كح ط ق ٤ ى ك ٢ قو ٤ وط ق ٣ س ه ز كرس. غ ز ج ط ق ٤ ى ض ؼ ٠ ئ ٠ ضكو ٤ ن جإل ح ٤ س ك ٢ جإل ح. أ ح ضك جإل ح ال ض طؼرى ض ؾ ك ٢ جضؿح ج ؼ ج ؼ كس. ئ جإل ح ٣ ط ٤ ػ ج ه هحش ج ٧ ن ذح ؼو ج ١ ٣ ضكو ٤ ن جإل ح ٤ س ك ٤. جإل ح ٤ س ٢ شؼ جإل ح ذأ جقى ذح جقى. ك ػؼق أ ح ج ش جش ج ٧ جء ٣ ظرف شر ٤ ح ذح ك ٤ ج. ٣ ؼؼق أ ح ج ظح ف ج شهظ ٤ س ج ح د ج حو ٣ س ذؼ ٤ ىج ج رؼى ػ ج ط ق ٤ ى ل. ج ػ ى ح ٣ طر ٤ رؼغ ج ٣ ج طؿحذ ج ىػ ز ج ض ق ٤ ى أ ح ال ضطلن ظح ك ك ػح ح ٣ ضى ػ ح ئ ٠ ح ض ٤ ػ ٤ ظ كط طح ؼ. (20)
The Call spread and strengthened. But the difficulties that Baha al-deen confronted from within the Call was more serious than those from the enemies of the Call were. Some of the missionaries corrupted the faith and diverted their teachings from the true and ethical principles of the Call. Baha al-deen attempted in many warning letters to put an end to such practices, but he failed. He took away the authority from those missionaries. He warned the Unitarians from those who proclaim self-authority. He re-affirmed the Principles and pillars of equality among Unitarians, as they is no distinction accept by the knowledge of the Unitarians faith and adherence to its ethics in accordance to its teachings. ج طش ش ج ىػ ز جض غ طحه ح. ؿ ٤ أ ج ظؼ ذحش ج ط ٢ جؾ س ذ حء ج ى ٣ ج ىجن ح ص أشى ؽأز ػىجء ج هح ؼ. كرؼغ ج ىػح ز أك ى ج ج ؼو ٤ ىز ج ك ك ج ك ٢ ضؼح ٤ ػ ج ػ ج ٧ ناله ٤ س ىػ ز. قح ذ حء ج ى ٣ ك ٢ ػىو ج حت ػغ قى ج كح الش كش. كؿ و إالء ج ىػحز ج ظالق ٤ حش ج ط ٢ أ ىش ئ ٤. أ ط ٠ ج قى ٣ ج ك ٣ ىػ ٢ ج طس. أ ؽى رحوب وػحت ج ح جز ذ ٤ ج قى ٣ ذك ٤ ع ال ٣ ط ٤ ئال ك ٢ قلع ج ك س ج ى كوح طؼح ٤ ح. WOMAN AND UNITARIANISM Women had a great role in the Call, Hamza instructed that there should be equality and justice between men and women. He preached that humans are the best of creation, and women are humans who possess the Mind and the power to distinguish and understand, they should not be ranked beneath men, only knowledge and deeds distinguish the ranks. SARAH When Zukain, who was a missionary in Wadi el-taim, broke faith by diverting from the Call, Baha al-deen decided to handle the matter in good faith and to block the way of this renegade. He dispatched to him a woman called Sarah, she was known for her faith, knowledge, and strong reasoning, she led a team of missionaries to Wadi el-taim, and her team accepted to be led by a woman. ان زأج ف انر د ذ ح أز و ج كؼ حال ك ٢ ج ىػ ز ك وى هؼ ٠ جإل ح ق ز ذح ح جز ذ ٤ ج ؾ ج أز ج ؼى ذ ٤ ح. ي ػ أ جإل ح طل ز ج ؼح ٤ ج أز ئ ح ضصق ٠ ذح ؼو ج ط ٤٤ جإلو جى كال ٣ ظف ئيج ػؼ ح ك ٢ ضرس و ضرس ج ؾ كح ؼ ج ؼ ح ج ج ٤ ٣ ج ج ى ؾحش. طار ػ ى ح ع ٤ ح وجػ ٤ ح د ج ط ق ٤ ى ك ٢ جو ١ ج ط ٤ ج ك ف ػ ج ىػ ز أ ذ حء ج ى ٣ أ ٣ طىذ ج ٧ ذح ك ٠ ٣ كح هطغ ج ط ٣ ن ػ ج ج ىجػ ٢ ج ك ف. كأ ئ ٤ ٤ ىز ض ىػ ٠ ح ز ػ كص ذح طو ج ؼ ه ز ج كؿس ػ ٠ أ كىج ج ى ػحز هى ػ ٢ إالء ج ى ػحز أ ض ػ ٠ أ ج أز. (21)
ZUKAIN Sara s mission was shrouded with danger. Before her al-dai Ammar was killed by Zukain s men. Some of Zukain s men responded to Lady Sarah and returned to the principles of Taw heed. Others ran away and planned evil things for her and attempted to allure her. That continued until Prince Modad, a prince from Mount Lebanon, led a military mission and attacked Zukain and his men, he defeated them and very few escaped, Zukain ran away from the battle. On his way he saw a woman baking bread on the Tannour (an oven, made as a deep hole in the ground), he asked her to give him food. She recognized him and gave him food and drink. He ate, and sat close to the fire. When he dozed off, she pushed him into the Tannour where he was burnt to death. RESUMPTION OF PERSECUTION In 1035 AD (426 Hijra) the caliph, Al- Zahir, resumed his persecution against the Unitarians. He wanted to end their efforts in spreading the Call to Unitarianism. Baha al- Deen realized the threat and ordered the suspension of the Call. In 1036 AD (427 Hijra) Al-Zahir died, and his son Al-Mustansir succeeded him. Baha al- Deen went back to Cairo and met with the new Caliph. The Caliph was very impressed by Baha al-deen, he appointed him as a judge, and a teacher in the palace, and a Mufti (interpreter of Islamic law) among the people. ط ك ح ص س ج ٤ ىز ح ز كل كس ذح هحؽ. كوى رو ح ج ىجػ ٢ ػ ح كأ هغ ذ ؾ حػس ٤ هط. ج طؿحخ ج رؼغ ؾ حػس ٤ ئ ٠ ج ٤ ىز ح ز ػحو ج ئ ٠ ي ج ض ق ٤ ى. ؿ ٤ أ ذؼؼ ج ٥ ن ل ح أػ ح ج ش أن ٣ كح جإل ٣ وحع ذ ح. وج ي ي قط ٠ هحو ج ٤ ٧ ؼؼحو ذ ٣ ق أ ٤ ج أ جء ؾر ر ح ق س ػ ٣ س حؾ ٤ أػ ج ٣ ؽ ئال ج و ٤ ح ٤ هى خ ج ؼ س. ك ٢ ؽ ٣ و أ ج أز ضهر ػ ٠ ج ط أهط خ ح ؽ د أ ضطؼ. كؼ كط هى ص ج طؼح كأ ؾ ه ٣ رح ج ح. ػ ى ح وج ج ؼح ؿحك ط وكؼط ئ ٠ ج ط ك حش ق هح. ع دج ان ذ ح س 1035. )426 ؿ ١ ( ػحو ج ه ٤ لس ج ظح ئ ٠ ج لطي ذح قى ٣ ي ي وؼحء ػ ٠ شحؽ ك ٢ ذع ج ط ق ٤ ى. ذ حء ج ى ٣ ضىج ى ج ٧ ػ ن ج ىػ ز. س 1036. )427 ؿ ١ ) حش ج ظح ض ج هالكس أذ ج ط ظ ذحهلل. ػحو ذ حء ج ى ٣ ئ ٠ ج وح ز ج طو ٠ ذح ه ٤ لس ج ؿى ٣ ى كأ ػؿد ج ه ٤ لس ذر حء ج ى ٣ ػ ٤ هحػ ٤ ح ى ح ك ٢ ج وظ لط ٤ ح ح. (22)