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The Essenes were a Jewish religious group that flourished from the 2nd century BC to the 1st century AD. Many separate, but related religious groups of that ... en.wikipedia.org/wiki/Essenes Essenes TheEsseneswere a Jewish religious group that flourished from the 2nd century BC to the 1st century AD. Many separate, but related religious groups of that era shared similar mystic, eschatological, messianic, and ascetic beliefs. These groups are referred to by various scholars as the "Essenes". The Essenes have gained fame in modern times due to the discovery of the extensive religious library they maintained for their studies at Qumran known as the Dead Sea Scrolls. The Essenes preserved multiple copies of the Old Testament of the Holy Bible untouched from as early as 300 BC until their discovery in 1946. The multiple copies of the Old Testament in the original Hebrew confirmed the accuracy of the Bible as handed down independently over 2000 years, with some slight changes in wording but not meaning. Among the scrolls recording each "book" of the Bible separately, only the Book of Esther did not survive the effects of time. Thus, the scholarly interests of the Essenes in carefully preserving religious texts of interest to them has had a profound impact on both Christianity and Judaism. The Essenes' library also included many other, diverse religious texts, adding significant historical insights into various social and religious movements and events around the region. Contemporary ancient sources The main source of information about the life and belief of Essenes is the detailed account contained in a work of the 1st century Jewish historiographer Flavius Josephus entitled The Jewish War written about 73-75 AD (War 2.119-161) and his shorter description in his Antiquities of the Jews finished some 20 years later (Ant. 18.11 & 18-22). Claiming first hand knowledge (Life §§10-11), he refers to them by the name Essenoi and lists them as the followers of one of the three sects in "Jewish Philosophy'" (War 2.119) alongside the Pharisees and the Sadducees. The only other known contemporary accounts about the Essenes are two similarly detailed ones by the Jewish philosopher Philo (fl. c. 20 AD - c. 54 AD; Quod Omnis Probus Liber Sit XII.75-87, and the excerpt from his Hypothetica 11.1-18 preserved by Eusebius, Praep. Evang. Bk VIII), who, however, admits to not being quite certain of the Greek form of their name that he recalls as Essaioi (Quod Omn. Prob. XII.75), the brief reference to them by the Roman equestrian Pliny the Elder (fl. 23 AD - 79 AD; Natural History, Bk 5.73). Pliny, also a geographer and explorer, located them in the desert near the northwestern shore of the Dead Sea, where the Dead Sea Scrolls were discovered in the year 1947. The Dead Sea Scrolls, found in caves at Qumran, are widely believed to be the work of Essenes or to reflect Essene beliefs. See below. Name Josephus uses the name Essenes in his two main accounts (War 2.119, 158, 160; Ant. 13.171-2) as well as in some other contexts ("an account of the Essenes", Ant. 13.298; "the gate of the Essenes", War 5.145; "Judas of the Essene race", Ant. 13.311, but some manuscripts read here Essaion; "holding the Essenes in honour", Ant. 15.372; "a certain Essene named Manaemus", Ant. 15.373; "to hold all Essenes in honour", Ant. 15.378; "the Essenes", Ant. 18.11 & 18; Life 10). In several places, however, Josephus has Essaios, which is usually assumed to mean Essene ("Judas of the Essaios race", War I.78; "Simon of the Essaios race", War 2.113; "John the Essaios", War 2.567; 3.11; "those who are called by us Essaioi", Ant. 15.371; "Simon a man of the Essaios race", Ant. 17.346). Philo's usage is Essaioi, although he admits this Greek form of the original name that according to his etymology signifies "holiness" to be inexact (NH XII.75). Pliny's Latin text has Esseni. Josephus identified the Essenes as one of the three major Jewish sects of that period. According to a controversial view put forward by Dead Sea Scrolls Scholar Géza Vermes, both Josephus and Philo pronounced the Essenes' name as "Esaoin", which means in Arabic followers of "Esa", which Vermes says is the name of Jesus according to the most ancient mosaic portrait found in Turkey dated 70 AD which says underneath "Esa our Lord". Mainstream scholars usually stress a number of fundamental differences between Dead Sea Scroll theology and early Christian theology to argue that the Essenes cannot be considered identical to any kind of Christianity. In Kamal S. Salibi's Who was Jesus? Conspiracy in Jerusalem, it is suggested that the Essenes take their name from the equivalent Greek form of "Iesous" (Ch. 4) being translated to the Aramaic/Arabic "Issa" or "Eesa/Eesah", the name given the Prophet Jesus as found in the Qur'an. In Eerdman's Beyond the Essene Hypothesis, Gabriele Boccaccini (p.47) implies that a convincing etymology for the name Essene has not been found, but that the term applies to a larger group within Palestine that also included the Qumran community. It is possible that the Talmudic statement (Kiddushin Ch. 4) "the best of the physicians will go to hell" were referring to the Essenes. The Talmudic term for healer is Assia. (Reuvein Margolies Toldot Ha'Adam). Location According to Josephus the Essenes had settled "not in one city" but "in large numbers in every town" (War 2.124). Philo speaks of "more than four thousand" Essaioi living in "Palestinian Syria" (Quod Omn. Prob. XII.75), more precisely, "in many cities of Judaea and in many villages and grouped in great societies of many members" (Hyp. 11.1). Pliny locates them "on the west side of the Dead Sea, away from the coast ... [above] the town of Engeda". Some modern scholars and archaeologists have argued that Essenes inhabited the settlement at Qumran, a plateau in the Judean Desert along the Dead Sea, citing Pliny the Elder in support, and giving credence that the Dead Sea Scrolls are the product of the Essenes. This view, though not yet conclusively proven, has come to dominate the scholarly discussion and public perception of the Essenes. Josephus' reference to a "gate of the Essenes" in the Temple Mount perhaps suggests an Essene community living in this quarter of the city or regularly gathering at this part of the Temple precincts. Rules, customs, theology and beliefs Following the qualification above that it is correct to identify the community at Qumran with the Essenes (and that the community at Qumran are the authors of the Dead Sea Scrolls), then according to the Dead Sea Scrolls the Essenes' community school was called "Yahad" (meaning "oneness of God") in order to differentiate themselves from the rest of the Jews who are repeatedly labeled "The Breakers of the Covenant". The accounts by Josephus and Philo show that the Essenes (Philo: Essaioi) led a strictly celibate but communal life — often compared by scholars to later Christian monastic living — although Josephus speaks also of another "rank of Essenes" that did get married (War 2.160-161). According to Josephus, they had customs and observances such as collective ownership (War 2.122; Ant. 18.20), elected a leader to attend to the interests of them all whose orders they obeyed (War 2.123, 134), were forbidden from swearing oaths (War 2.135) and sacrificing animals (Philo, §75), controlled their temper and served as channels of peace (War 2.135), carried weapons only as protection against robbers (War 2.125), had no slaves but served each other (Ant. 18.21) and, as a result of communal ownership, did not engage in trading (War 2.127). Both Josephus and Philo have lengthy accounts of their communal meetings, meals and religious celebrations. After a total of three years probation (War 2.137-138), newly joining members would take an oath that included the commitment to practice piety towards Yahweh and righteousness towards humanity, to maintain a pure life-style, to abstain from criminal and immoral activities, to transmit their rules uncorrupted and to preserve the books of the Essenes and the names of the Angels (War 2.139-142). Their theology included belief in the immortality of the soul and that they would receive their souls back after death (War 2.153-158, Ant. 18.18). Part of their activities included purification by water rituals, which was supported by rainwater catchment and storage. The Church Father Epiphanius (writing in the fourth century AD) seems to make a distinction between two main groups within the Essenes [1]: "Of those that came before his [Elxai, an Ossaean prophet] time and during it, the Osseaens and the Nazarean." (Panarion 1:19). Epiphanius describes each group as following:
Scholarly discussion The Essenes are discussed in detail by Josephus and Philo. Many scholars believe that the community at Qumran that allegedly produced the Dead Sea Scrolls was an offshoot of the Essenes; however, this theory has been disputed by Norman Golb and other scholars. Since the 19th century attempts have been made to connect early Christianity and Pythagoreanism with the Essenes: It was suggested that Jesus of Nazareth was an Essene, and that Christianity evolved from this sect of Judaism, with which it shared many ideas and symbols. According to Martin A. Larson, the now misunderstood Essenes were Jewish Pythagoreans who lived as monks. As vegetarian celibates in self-reliant communities who shunned marriage and family, they preached a coming war with the Sons of Darkness. As the Sons of Light, this reflected a separate influence from Zoroastrianism via their parent ideology of Pythagoreanism. According to Larson, both the Essenesand Pythagoreans resembled thiasoi, or cult units of the Orphic mysteries. John the Baptist is widely regarded to be a prime example of an Essene who had left the communal life (see Ant. 18.116-119), and it is thought they aspired to emulate their own founding Teacher of Righteousness who was crucified. However, J.B. Lightfoot's essay (On Some Points Connected with the Essenes) argues that attempts to find the roots of Essenism in Pythagoreanism and the roots of Christianity in Essenism are flawed. Authors such as Robert Eisenman present differing views that support the Essene/Early Christian connection. Another issue is the relationship between the Essaioi and Philo's Therapeutae and Therapeutrides (see De Vita Contemplativa). It may be argued that he regarded the Therapeutae as a contemplative branch of the Essaioi who, he said, pursued an active life (Vita Cont. I.1). One theory on the formation of the Essenes suggested the movement was founded by a Jewish High Priest, dubbed by the Essenes the Teacher of Righteousness, whose office had been usurped by Jonathan (of priestly but not Zadokite lineage), labeled the "man of lies" or "false priest" Connections with Kabbala
According to a Jewish legend, one of the Essenes, named Menachem, had passed at least some of his mystical knowledge to the Talmudic mystic Nehunya Ben Ha-Kanah,[1] to whom the Kabbalistic tradition attributes Sefer ha-Bahir and, by some opinions, Sefer ha-Kanah, Sefer ha-Peliah and Sefer ha-Temunah. Some Essene rituals, such as daily immersion in the Mikvah, coincide with contemporary Hasidic practices; some historians had also suggested, that name "Essene" is an hellenized form of the word "Hasidim" or "Hasin" ("pious ones"). However, the legendary connections between Essene and Kabbalistic tradition are not verified by modern historians. Modern and contemporary Essenes Rev. Gideon Ousely, produced a book that he claimed was Essene in origin known as the Gospel of the Holy Twelve (which he claimed was translated from Essene texts hidden in a Tibetan monastary, and partially channeled to him by angels.) Dr. Edmund Bordeaux Szekely is another modern pseudo-Essene. These individuals assert that the Essene teachings had been hidden and assimilated into many mystical spiritual traditions around the world, where the teachings were hidden within ancient libraries. It was in 1928 that Edmond Bordeaux Szekely first published his translation of The Essene Gospel of Peace, a manuscript allegedly discovered in the Secret Archives of the Vatican and in old Slavonic in the Royal Library of the Habsburgs of which much was destroyed by a fire that destroyed the monastery that stood in its place. (now the property of the Austrian government) However, subsequent investigations into the claims of these individuals produced nothing to substantiate their stories. Biblical scholars don't consider the Szekely or Ousely writings as authentic. Currently there are several modern Essene Groups around the world. J. Gordon Melton in his Encyclopedia of American Religions states that the modern Pseudo-Essene movement possesses no authentic historical ties to the ancient Essene movement. Melton states, "Essene material is directly derivative of two occult bestsellers — The Aquarian Gospel of Jesus the Christ, by Levi H. Dowling; and The Mystical Life of Jesus, by Rosicrucian author H. Spencer Lewis."
From Ayatollah (Arabic: آية الله; Persian: آيتالله); is a high ranking title given to Shi'a clerics. The word means "Sign of God" and those who carry the title ... Ayatollah (Arabic: آية الله; Persian: آيتالله); is a high ranking title given to Shi'a clerics. The word means "Sign of God" and those who carry the title are experts in Islamic studies such as jurisprudence, ethics, and philosophy and usually teach in Islamic seminaries. The next lower clerical rank is Hojatoleslam wal-muslemin. RANK The title is currently granted to top Shia mujtahid, after completing sat'h and kharij studies in the hawza. By then he would be able to issue his own edicts from the sources of religious laws: Qur'an, Sunnah, Ijmāˤ and 'Aql "intellect" (rather than the Sunnī principle of Qiyas). Most of the time this is attested by an issued certificate from his teachers. The Ayatollah can then teach in hawzas according to his speciality, can act as a reference for their religious questions, and act as a judge. There is an important difference from Shi'a Ayatollah's and "saints" in other religions and Sunni Islam. They are not regarded as enlightened by God Himself, but by the Word of God. There are a few females which are equal in ranking to the Ayatollahs, and are known as Lady Mujtahideh. A current example of a Lady Mujtahideh is Zohreh Sefati.[1] Historically, there have been several Mujtahidehs in Shi'ism, most famously the women in the family of Allama Hilli. HISTORY According to author Baqer Moin, "the title `ayatollah` was introduced at the time of the Iranian Constitutional Revolution of 1905 to honour those clerical leaders who signed the constitution."[2] GRAND AYATOLLAH
Only a few of the most important Ayatollah are accorded the rank of Grand Ayatollah (Ayatollah Ozma, "Great Sign of God"). This usually happens when the followers of one of the Ayatollahs refer to him in many situations and ask him to publish his Juristic book in which he answers the vast majority of daily Muslim affairs. The book is called Resalah, which is usually a reinvention of the book Al-Urwatu l-Wuthqah, according to their knowledge of the most authentic Islamic sources and their application to current life. There is usually one Grand Ayatollah in Iraq that heads the Hawzas (currently Ali Sistani) and a few that coordinate with him like Ayatollah Bashir Najafi Mohammad Said Al-Hakim, Mohammad Ishaq Al-Fayyad, and Mohammad Taqi Modarresi. There are more in Iran and wherever the Shi'a exist. There are more than 20 living world-wide; the most famous of them are Ali Khamenei, Ali Sistani, Makarem Shirazi, Malakouti, Montazeri, Fadlullah, Haeri and Sadiq Shirazi.
I THAT AM THAT NAME MEAN AMEN THE NAME
ALLAH ALL ARE THEE THEE ARE ALL ALLAH ALL AH HA LLA THE NAME THE ME AND THE AMEN ALLAH HALLA 1 3 3 1 8 8 1 3 3 1 ALL AH HA ALL 1 3 3 1 8 8 1 3 3 1 ALLAH HALLA 1+3+3 1+8 = 7 7 = 8 +1 1+3+3 THE AMEN THE ME AND THE NAME 285 1455 285 45 145 285 5145 THE NAME THE ME AND THE AMEN 95 285 5145 64 764 285 3647111965125 IN THE NAME OF GOD THE COMPASSIONATE THE MERCIFUL 9+5 2+8+5 5+1+4+5 6+4 7+6+4 2+8+5 3+6+4+7+1+1+1+9+6+5+1+2+5 IN THE NAME OF GOD THE COMPASSIONATE THE MERCIFUL
Names of God in Islam - Wikipedia From Wikipedia, the free encyclopedia In Islam, God is believed to have 99 names in the Qur'an, known as the 99 Names of God (Arabic:asma?u llahi l-?usna, "Allah's Beautiful Names"). In some hadiths of Shia and Sunni, it is said that Mahdi reveals the 100th name.[1] While some names are only in the Quran, and others are only in the hadith, there are some names which appear in both. Different sources give different lists of the 99 names.[2] The following list is based on one list found in the 9th century. Other hadith, such as those of al-Bukhari, Sahih Muslim, Ibn Majah, al-Hakim al-Tirmidhi or Ibn ?Asakir, have variant lists. Al-Tirmidhi comments on his list: "This (version of the) hadith is gharib [unusual, scarce]; it has been narrated from various routes on the authority of Abu Hurairah, but we do not know of the mention of the Names in the numerous narrations, except this one." Various early Muslim exegetes, including Ja?far al-Sadiq, Sufyan ibn `Uyaynah, Ibn Hazm, al-Qurtubi, Ibn Hajar al-Asqalani, have given their own versions of lists of 99 names.[3] See also: List of Arabic theophoric names Talismanic shirt inscribed with the 99 names of God as well as Quranic verses and prayers, Turkey, 18th century, Khalili Collection of Hajj and the Arts of Pilgrimage Because the names of God themselves are reserved to God and their use as a person's given name is considered religiously inappropriate, theophoric names are formed by prefixing the term ?abd (??????: "slave/servant of") to the name in the case of male names; in the case of female names, the prefix amat is used in place of ?abd.[4] This distinction is established out of respect for the sanctity of Divine names, which denote attributes (of love, kindness, mercy, compassion, justice, power, etc.) that are believed to be possessed in a full and absolute sense only by God, while human beings, being limited creatures, are viewed by Muslims as being endowed with the Divine attributes only in a limited and relative capacity. The prefixing of the definite article would indicate that the bearer possesses the corresponding attribute in an exclusive sense, a trait reserved to God. Quranic verse 3:26 is cited as evidence against the validity of using Divine names for persons, with the example of Malik ul-Mulk (???????? ?????????: "Lord of Power" or "Owner of all Sovereignty"): Say: "O God! Lord of Power, You give power to whom You please, and You strip off power from whom You please. You endue with honour whom You please, and You bring low whom You please. In Your hand is all Good." Verily, over all things You have power. — Quran 3:26 The two parts of the name starting with ?abd may be written separately (as in the previous example) or combined as one in the transliterated form; in such a case, the vowel transcribed after ?abdu is often written as u when the two words are transcribed as one: e.g., Abdur-Rahman, Abdul-Aziz, Abdul-Jabbar, or even Abdullah (?????? ??????: "Servant of God"). (This has to do with Arabic case vowels, the final u vowel showing the normal "quote" nominative case form.)
THE 99 NAMES OF GOD
LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S LOOK AT THE 5FIVE5S THE 5FIVE5S THE 5FIVE5S 5 x 9 = 45 LOOK AT THJE 5FIVES LOOK AT THE 5FIVES LOOK AT THE 5FIVES THE 5FIVES THE 5FIVES 5 x 94 = 45 "The most common letter in the English alphabet is E." 5 x 9 = 45 LETTERS TRANSPOSED INTO NUMBER REARRANGED IN NUMERICAL ORDER
99 NAMES OF GOD GOD OF NAMES 99 THEN SINGS MY SOUL MY SAVIOUR GOD TO THEE HOW GREAT THOU ART HOW GREAT THOU ART
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