Publications

MSc Thesis:

Manichaeism (Historical –Religious) Research.

The "Al- Manichaeism" is considered as one of the religions of human history which appeared at the beginning of the (thirteenth century A.D) by an artistic and ideological personality in Babylon Region from Ashkani family called (Mani son of Fatik son of Abras am \ 216- 277 A.D). That personality that found the bases of a religion which remained for many centuries in the two stages old middle stages of history and spreaded in a wide area in the world and contacted with most of Asian, European and African societies.

In spite of the influences of the three religions (Zarssos, Buddhi, Chritianity) and belief of doctrines (al- Mughtassala, al- Mitraia- worship of the sun) on its ideological forming it remained in the memory of history and in the extinct religions. And on the other hand it was faced by criticism, pressure and enmity of great scientists, religious- men and the decibels of the above mentioned religions.

On the light of these facts and along with the oppression, distortion, and lies which done by the great religious- men, historians, writers of Zarassost, Buddhists, Christians and even Moslems against (Al- Manichaeism) and its founder who called for prophecy (Mani) and his followers (Al- Manichaeismn)s in their writing and conclusion about it. So I have prepared this thesis to gain Master degree in history under the title (Al- Manichaeism).

Choosing this subject was not by accident, but after a long consolation with the professors of history department in Humanities college of Sulaimania University about writin the subject includes (religion, philosophy and history) and finally with professor (Dr. Kaws Qafttan), we reached the conclusion to write about (Al- Manichaeism) and then after consultation with (Assistant professor Dr. Hussam aldin Ali Qalib) and (Assistant professor Dr. Nabaz Majeed Amaeen) and his favor to supervise the thesis and fixed the title and he added to it (historical study about al- Manawaya and its influence on Abbasides State).

And the favor belong to him to limit the title in this way, so as to make connection between the two stages of old history and Islamic history. And on that basis, the title made, that has not been before, like that way neither in universities of Kurdistan nor in Iraq. Related to the contents of the thesis I have divided it into twelve chapters and as follows:

In the first chapter we talked about the political, religious, economical, social and ideological situations in the Middle East considered as the geographical and social location of appearing (Mani and Manichaeism) and starting for spreading it.

The purpose of this chapter is to throw light on that ground which helped (Mani) on forming this multi- sided religion.

The second chapter is allotted to origion of (Mani) and the extend of connection with Ashkanian family and the empire of (al- furthia) and the history of his birth and meaning of (Mani), his growing and the way of reaching the inspiration to him, as so- called, to grit the origin and the components of (Mani).

The third chapter is allotted to spread (Manichaeism) in the first center (Babylon) to the areas subjected to Sassani Empire and then Rome Empire and later to Indian Semi- Island, china, Arminia and areas in south of Europe and north of Africa. We talked about spreading of (Manichaeism) in Kurdistan and its contact with Kurdish society in many towns and villages and we also clarified the extent of effect of this religion on that society.

In the fourth chapter we have talked about the most important production of (Mani) who wrote along his life as a religious leader. And then there is reference to the holy book of (Mani) named (Alive Bible) which influenced by (The Bible) the holy book for the Christians. Then we talked about the other nine books which written by (Mani) many litters which he send to his students and followers in many areas in Damascus, Egypt, Khorasan, Kurdistan and Arminia.

But in the fifth chapter we talked about the philosophy of Manichaeism and its view to the beliefs of parsing and view around God and the philosophy of creation and the last world antis point of view about spirit and material considered them as two important elements to continue life of human being.

And we allotted the sexth chapter to balk the instructions of (Manichaeism) and the most important religious bases which (Mani) imposed on his followers includes certifying of (al- thanawya) (god of the sun) calls lights and (god of evil) calls darkness, then doing praying, fast and believe in the last world. Then we indicated to the morals of Manichaeism and souety of Manawy which has been divided into five classes according to their commitment to the bases of their religion. And then we talked about the feasts (Al- Manichaeism, includes Bima Feastl) considered as the memory of martyring (Mani) after a month of fasting in the late of the year of (Manichaeism) corresponded 20 th March, every year. Then the (feast of four Mares) at the beginning of each month according to A.D calendar. And then we talked about the centers of adoreship of (Manichaeism).

We allotted chapter seventh to talk about the extent of influences of religious (Zarassos, Buddah, and Christianity) and (Mughtasala) doctrine on the Manichaeism and the influence of the latter on (Ezidi and Mazdaki) religions. And then we discussed the most important influence among these religions and creeds in various sides of the bases of the religion and everyday life.

In the eight chapter we clarified the extent of relationship of (Mani) with the (Sassani Empire), especially with the four emperors, (First Ardashir) and (First Shapoor), considered as the first leader of Sassni who believed in (Mani) and loved (Manichaeism) and he remained in it for ten years (242- 252 A.D). Then he rebelled against it and believed in (Zarassos) i.e. he returned to his old religion and began to oppose (Mani) and his followers. Then we talked about the relationship of (First Hurmz) with (Mani) and we also clarified his support to Manichaeism leader. And then we clarified the contact of (Mani) with (First Bahram) who fights against Mani and arrested him and flayed him in the morning Monday, 26 th February, 277 A.D) in the square of Jundishapoor city Khozistan Region. And that was done under the recommendation and require of Zarassos religious- men who they are called (al- Mughan), especially the spiritual leader of Zarassos (Krteer) in that period. And later we talked about the successors of (Mani) who protected his religion and position. Then we clarified the outcome of the (Manichaeismns) after killing of their prophet early in (277 A.D) and even at the beginning of the seventh century.

In chapter nineth we illustrated the causes of emerging of Manichaeismns in the (First reign of Abbasides) and then the danger of this movement on the state and the ideology of Abbasides caliphate.

Since Manichaeism was considered within the movement of (Zandaqa) in that period. We came to realize that most of those who fighted with the name of (Zandaqa) were from (Manichaeismns).

In chapter ten we talked about the most important political and ideological movements of Manichaeism in the firs Abbasides period, And them we mentioned the most famous Manichaeismns in that period, for example (al- Baramika, Ibn-Mukafa, Aban- bin- Abdul Hameed, Salih- bin- Abdulqadoos, Abu- al- Attahia).

We allotted chapter eleven to talk about the religious, political, economical, and ideological effects of Manichaeism on Islamic Religion considered representing the ideology of the Abbasides caliphate and state.

The purpose of that is to clarify the causes of enmity of caliphs of Abbasides and Moslims against (Manichaeism) in that age, by various devices. But in chapter twelve, we went to talk on the way of enmity of the Abbasides against Manichaeismns under the cover of fighting (Zandaqa), and the most important methods and attempts done by the first Abbasides caliphs was, made them far away from the state and exterminating them through struggle operation.

To prepare this thesis, we carried out inventory, comparison and study about (300) sources and references of the languages (Arabic, Persian, Kurdish, and English) in the twelve chapters, with support of the most important of the holy books, examples. The old testament Avesta, the Bible, The Holy Quranl we came to realize that the (Manichaeism) has benefited from (Avesta of Zarassos), The Bible of Christianity and even from (Diamada of Buddah). And the Manichaeism religion had a great influence on Islamic religion and on the holy book of Moslims (The Holy Quran) and we found similarities between Iyats of Quran and the verses of Manichaeism, knowing that the Manichaeism appeared before three and a half centuries of emerging Islamic Religion, besides most of the Islamic references have not pointed to Manichaeism as a religion and to (Mani) as a prophet, but even they went to reduce its bases and principles. This is on one hand and on the other hand the Manichaeism had been criticized more than a thousand years of existence.

Those styles and false information which quoted by most Arab historian and writers were not, but only to deform (Manichaeism) and to make it be far away from the field of religion and politics, meanwhile the Islamic caliphate was at the top of greatness to contact with other societies to spread it.

From here, it is difficult to write a scientific letter about a religion which remained for ten centuries and faced disputes and confrontation of the empires (Sasanians, Bezantium) and then Abbasides and followers and deciples of the religions (Jewish, Zarssos, Chritianity and Islam), peacefully. And among those distortion and deformed speeches, so reaching to beliefs and aims and knowing the religious bases of Manichaeism is difficult.

Finally we found that the Manichaeism was one of the religions which appeared in a period of time in the history of human, and (Mani) was one of the prophets appeared to the human society. So as to spread brotherhood and reconciliation between individuals, families and different societies and build beliefs to adore two gods (light and darkness), the worship of the latter is to avoid evil from human and prepare good people to afterlife.

In spite of having bases and strict religious duties and wrong beliefs which (Mani) imposed on his followers the (Manichaeism) remained in the heard of thousands of people in the three old continents and for many centuries, competing the great religions in the history.

And in spite of confrontation of (Manichaeismns) against the plans and enmity of the (Jews, Zarassos, chtitians, Moslims) for ten centuries and stood in front of the challenges to be survived, it merged with Ezidi religion and Manichaeism became a part of history. So I wish we would be successful in our historical task and with scientific honesty in fulfilling this thesis and to be satisfactory by all. Our target is not, but only scientific achievement and discovery of fixed facts in the history to philosophy and religion which we depend on them and this is what we have found in the sources and references we have read.

PhD Thesis:

Zandaqa (Historical –Religious) Research

In this research which is entitled " The Zandaqah a religious and historical study during the years (41-227 A.H/661-841 A.C ) and after depending over more than three hundred of sources and refrences in many languages such as Arabic , Persian, Kurdish and English , I reached to the point that word of ( zandaqah ) as a term is ( Persian Pahlawi ) which means an old ( Iranian ) and not just a Persian term because the old Iranian languages included many languages such as ( Persian , Kurdish ,..etd ) . The term taken from ( Avista ) Persianholy book, the secret Zaroaster book. Which is called the ( Zand ) , and that was the origion of the term which means the live and not the miscreant or unbeliever as so many people think.

This term is neither an Arabic nor Aramic or Siryanic and It's not taken from the Arabic word ( Dahreya ) or the Aramic or Hebrew word ( Seddiq ) , on the other hand the Arabic or Moslums thinkers or historians did not write on Zandaqah because they were admired it because of the'or forthey from it's followers and their intellectual infuence on the Arabic and Muslim's society.

We do not know for surelly who was the first zandiq in history but the Muslim's scientists and historians be agree on that ( Devil ) was the first Zandaiq in the history because of his dialogue with God , but as matter of Fact the disobedience of Lucifer was not creative one but we should cansider as racial one according to the Holy Scriptures .

The ones whom have been accused as Zandiq, they were no unbelievers nor miscreants, but rather a new belief and Idealogy carriers. They loucked by this perspective to their era and religion with a new open minded and spirit . However, the aim of those people was not fighting or denial the religion but rather to purify the religion from the myths and the extraneous superstitions.

Through this study, we reached to a fact which can not be forgotten, and that is all the religions witnessed that kind of people who didn't accept to offering no resistance towards the postulates in the Ideologies thus they try to think and create . That was considered as heresy, especially when the political system adopted a specific ideology and the other intellectual side because forbidden.

The Islamic empire ( Ummawid and Abbasid ) adopted a specific interpretation for the holy Quran . Yet the other interpretations became unacceptable.The adopted interpretation because the formal ideology and the opposite side deserve to annihilate intellectually and physically.

The period of Ummawid state wittnessed the beginning of the Zandaq phenomenanon but the period of Abbasid state mets with the summit of the Zandaq's main activitties and that's because of many reasons, first;the vitality and freshness of Islam during the Amawid period which reflected it self by the Islamic conquests in east to China and in West to Spain and second ; the multi – political and tribal conflicts during that time among the Arabic tribes and between the Arabs and the non- Arab Muslims inside the state ( the Mawali ) and the tragic event of prophet family in ( Karbala ) …etc . All that is to participate to shorten the age of the state ( about 90 years only ) .

After the fall of the Amawid state the Abasians tried to manipulate the authority and turned against all the allies of yesterday. That was the beginning of the new era of organizing the lines among these fores , they tried to build a refutation of the ideological bases of the new state realized that and decided to confront this challenge with the maximum violence including the physical elimination especwith those who have been accused that they are the followers of ( Many or Mazdaq ) who believes in the Dualism Ideology , and under the pretext that have been accused in Zandaq or irreligion .

This explins the accusations has been pointed to people in high position whom they were not a real Zandaq but this was out a pretext to exclusion the confiscation for their movable and immovable properties for political or economical reasons.

The method have been used by the Abbasid caliphs ( rullers ) especially the earlier ones like ( Al-Saffah , Al-Mansour and Al-Mahdi ) against the movements and revolution of Zandaqas caused a lot of the weakness for the Zandaqa and contraction of their activities but the Abbasid couldn't finished them totally .

In spite of the above facts, the Zandaqa remained a live and active for the very long time, nevertheless the extreme persecution they've been exposed to.

The research is devided into three chapters and each one is of two surveys. The first survey of the first chapter discuss the origin and the meaning of the word ( Zandaqa ) , and I give my opinion a bout that matter after reviewing the opinions over more than 100 resaerchers and historians among Muslims and non- Muslims .

The second survy of the first chapter; discussed exerge of the Zandaqa in history and the expansion of their movement . The first survey of the second chapter; discussed the most important bases and parpos for their religion and theory. The second survey of the second chapter; discussed the most important group in religions and creeds in history. The third chapter; deals with the Zandaqa's influence during the Ummawied and Abbasid state and the re-action of the both states towards the movmet.

My translated books :

1. Baas Political in Kurdistan..

My Research Papers :

1. The term and meaning of Zandaqa.

2. The Ardalanian Kurdish dynasty with the dynastic of Elxanian Mongols.

3. The emergence of kakai religion.

4. The date of appearance of the Ezdian religion.

5. Mohammad bin Abbullah in the view of orientalists and researchers and historians British.

6. Sassanian kings view Christianity.

7. History of Iran in the look of researchers and the historian.

8. The traces of the religion of Muzdakiyah in the first of Abbasid era.

9. Kurdish in the internal political events of the Umayyad state.

10. The Khawarij in the look of the historian and modern envelopes.

11. Dustekian nervousness and its steps towards power from the point of view Ibn Khaldun.

12. The view of the Abbasid Caliph (Mamun bn Harun AL-Rashed) to the religion and sects in his state.

13-Historical aspects of anthem (Ay Raqeb) for (Dildar) poet.

• هسژاهدژسادژهدفژهفژدهفژه

Journal Papers :

1. دددد