گنجینه مکتوب

Nasir al-din Tusi (13th century) has left us some of the most distinctive writings on the esoteric interpretation of words, whether written or spoken. The paramount role of ta’wil in the teachings of Ismaili Shi‘ism, from the earliest phase of its history until now, has been recognised both by experts on Ismaili studies and members of the Ismaili community alike. While Marshall Hodgson in his Order of the Assassins identifies the ta’wil as the “hallmark of the Fatimid Ismailism,” Henry Corbin has rightly pointed out that such a phenomenon cannot be considered as only “a Shi‘i tendency or a phenomenon which emerged relatively late” (Histoire de la philosophie, p. 20). Ta’wil emerged from the basic teachings of the Qur’an and attracted the attention of a substantial number of Muslim intellectuals, while Ismaili scholars who personally adhered to ta’wil expounded upon it in a more technical and specific manner. This paper will attempt to place Nasir al-Din Tusi in both historical and intellectual context by first reviewing the basic topic of ta’wil, then introducing the specific developments of ta’wil under the Fatimids and continuing into its further refinement under Nizari Ismailism. Tusi’s writings on ta’wil will be highlighted and analysed.

The conference is hosted by the Department of Linguistics and Philology at Uppsala University and organized in cooperation with the DFG-funded Biblia Arabica project located at Tel Aviv University and at Ludwig-Maximilian University in Munich. The aim of the conference is to foster an interest in Arabic Bible texts and cognate fields. Both senior scholars and PhD students will present their topics during the conference. The primary object of study is the processes of translation, reception, and transmission of Arabic Bible texts among Jews and Christians and the use of these texts by Muslim intellectuals.

An accessible and accurate translation of the Quran that offers a rigorous analysis of its theological, metaphysical, historical, and geographical teachings and backgrounds, and includes extensive study notes, special introductions by experts in the field, and is edited by a top modern Islamic scholar, respected in both the West and the Islamic world.

Drawn from a wide range of traditional Islamic commentaries, including Sunni and Shia sources, and from legal, theological, and mystical texts, The Study Quran conveys the enduring spiritual power of the Quran and offers a thorough scholarly understanding of this holy text.

Beautifully packaged with a rich, attractive two-color layout, this magnificent volume includes essays by 15 contributors, maps, useful notes and annotations in an easy-to-read two-column format, a timeline of historical events, and helpful indices. With The Study Quran, both scholars and lay readers can explore the deeper spiritual meaning of the Quran, examine the grammar of difficult sections, and explore legal and ritual teachings, ethics, theology, sacred history, and the importance of various passages in Muslim life.

With an introduction by its general editor, Seyyed Hossein Nasr, here is a nearly 2,000-page, continuous discussion of the entire Quran that provides a comprehensive picture of how this sacred work has been read by Muslims for over 1,400 years.

Muḥammad ʿAbduh and His Interlocutors: Conceptualizing Religion in a Globalizing World

Series: 

Numen Book Series, Volume: 162

Author: Ammeke Kateman

In Muḥammad ʿAbduh and his Interlocutors: Conceptualizing Religion in a Globalizing World, Ammeke Kateman offers an account of Muḥammad ʿAbduh’s Islamic Reformism in a context in which ideas increasingly crossed familiar geographical, religious and cultural frontiers. Presenting an alternative to the inadequate perspective of “Westernization”, Kateman situates the ideas of Muḥammad ʿAbduh (Egypt, 1849-1905) on Islam and religion amongst those of his interlocutors within a global intellectual field. 

Ammeke Kateman’s approach documents the surprising pluralism of ʿAbduh’s interlocutors, the diversity in their shared conceptualizations of religion and the creativity of ʿAbduh’s own interpretation. In this way, the conceptualizations of ʿAbduh and his contemporaries also shed light on the diversified global genealogy of the modern concept of religion.

Description:
Publisher: Heinle, Thomson Corporation - 2004.
Paperback: 187 pages.
Weaving It Together, Books 3 and 4, have been carefully selected to appeal to a wide range of interests and to promote discussion and comparison of different cultures. Unit and chapter opener pictures provide a visual stimulus to start off discussion. The readings provide input intended to generate a variety of responses, and students should be encouraged to ask further questions about the readings and to question their own and each other's opinions in an open and constructive way. These ideas are later expanded through vocabulary, comprehension, and discussion activities and lead to writing tasks that grow naturally out of the previous reading and discussion.
The sequence of activities in each chapter follows this pattern:
- Predicting and pre-reading questions or activity
- Reading
- Vocabulary
- Comprehension
- Discussion
- Writing skills
- Writing practice

Assuming no prior knowledge of linguistics, AN INTRODUCTION TO LANGUAGE, International Edition, is appropriate for a variety of fields--including education, languages, psychology, anthropology, English, and teaching English as a Second Language (TESL)--at both the undergraduate and graduate levels. This completely updated edition retains the clear descriptions, humor, and seamless pedagogy that have made the text a perennial best-seller, while adding new information and exercises that render each topic fresh, engaging, and current.

Features

The authors'' up-to-date descriptions of the major components of language--phonetics, phonology, morphology, syntax, semantics, and pragmatics-are presented at an introductory level that assumes no prior knowledge of linguistics.
Discussions about the grammar and other linguistic characteristics of American Sign Language, and other sign languages of deaf people, are woven throughout to reveal the pervasive parallels with spoken languages.
Each chapter ends with an array of helpful review materials, including a chapter summary, a comprehensive list of references, suggestions for further reading, and exercises.
Numerous new exercises offer instructional options and learning opportunities designed to maximize students'' comprehension and mastery of text material.
The text''s signature cartoons illustrate the authors'' clear descriptions of complex linguistic points and principles.

Description:
This work deals with all important aspects of Ugarit, such as the decipherment of a previously unknown script used to write both Ugarit and Hurrian, their grammar and vocabulary; documents in other languages together with the literature and letters of the ancient kingdom of Ugarit

Dictionary of British Education (Woburn Education Series)
Peter Gordon, Denis Lawton
This is an up-to-date guide for teachers and parents, administrators, governors , students and others to help the find their way about the increasingly complex world of education. The main section provides a dictionary that is more than a simple set of definitions: many words in education have been put into some kind of historical context to become fully meaningful. The second part gives some important landmarks from the nineteenth century to the present time, and also provides a list of political heads of education since state education was established. The final section is devoted to a list of acronyms and abbreviations, both of which have been the subject of multiple definitions in recent years.

Muḥammad ʿAbduh and His Interlocutors: Conceptualizing Religion in a Globalizing World

Series: 

Numen Book Series, Volume: 162

Author: Ammeke Kateman

In Muḥammad ʿAbduh and his Interlocutors: Conceptualizing Religion in a Globalizing World, Ammeke Kateman offers an account of Muḥammad ʿAbduh’s Islamic Reformism in a context in which ideas increasingly crossed familiar geographical, religious and cultural frontiers. Presenting an alternative to the inadequate perspective of “Westernization”, Kateman situates the ideas of Muḥammad ʿAbduh (Egypt, 1849-1905) on Islam and religion amongst those of his interlocutors within a global intellectual field. 

Ammeke Kateman’s approach documents the surprising pluralism of ʿAbduh’s interlocutors, the diversity in their shared conceptualizations of religion and the creativity of ʿAbduh’s own interpretation. In this way, the conceptualizations of ʿAbduh and his contemporaries also shed light on the diversified global genealogy of the modern concept of religion.

Introduction to Computer Theory
Daniel I.A. Cohen
This text strikes a good balance between rigor and an intuitive approach to computer theory. Covers all the topics needed by computer scientists with a sometimes humorous approach that reviewers found "refreshing". It is easy to read and the coverage of mathematics is fairly simple so readers do not have to worry about proving theorems.

Creating the Qur’an presents the first systematic historical-critical study of the Qur’an’s origins, drawing on methods and perspectives commonly used to study other scriptural traditions. Demonstrating in detail that the Islamic tradition relates not a single attested account of the holy text’s formation, Stephen J. Shoemaker shows how the Qur’an preserves a surprisingly diverse array of memories regarding the text’s early history and its canonization. To this he adds perspectives from radiocarbon dating of manuscripts, the linguistic history of Arabic, the social and cultural history of late ancient Arabia, and the limitations of human memory and oral transmission, as well as various peculiarities of the Qur’anic text itself. Considering all the relevant data to present the most comprehensive and convincing examination of the origin and evolution of the Qur’an available, Shoemaker concludes that the canonical text of the Qur’an was most likely produced only around the turn of the eighth century.

Directives from the grand Ayatollah Shaykh Ishaq Fayyadh may God prolong his life, Relayed by his son, during his visit, to the Unites States of America in April 2012


4-- It has been noticed that some believers departed their home countries to foreign countries, without having a clear goal or being confident of their status in those societies. Thus, they became a burden of weaklings (on the believers), to say the least. Neither did they gain from what they traveled toward, nor did they satisfy an aspect of the need in that society. Rather, they returned with broken souls, no longer finding some of the beliefs and righteous considerations which had once rested in their souls.
In light of this, believers in such societies should strive to attain excellent academic scores and understand the responsibility on their shoulders. For, indeed, power lies in action, or in knowledge which an individual there knows well – as power for the principles and values which he/she serves. If the people of a single faith and school of thought, over there, connect to the connection of religious education then that will be a (source of) power for them and a guarantee (to protect) their interests. We also anticipate that the increase in the number of believers in those countries will give hope to reduce the extremeness in misunderstanding Islam, faith, and the attributes of believers. (This is the extremeness) as marketed by those with a prejudice and others beneficiaries who paint an evil image of Islamic countries.

5-- The formation of Shia thought, ever since its beginnings in the first generation after the advent of Islam, was not limited to a region or group. Rather, it is the conscience of Islam and its call – a call which was answered by people of every kind. The worked diligently with seeking knowledge and teaching until they casted the summary of their knowledge in their verdicts. That is why you see the Shia refer back to the Grand Jurists, based on the principle which is confirmed by all intellectuals – the ignorant one refers to the knowledgeable one. For they are unable to reach the basis for the verdict, which represents God’s judgment in the matter in question, and they do not find it okay – rationally speaking – to refer to anyone but the most learned one, in order to fulfill the legal responsibility laid down by the system of law which they believe in. Hence, if the most learned scholar is proven to them, or if his most learned nature is at the level to allow them to emulate him, they do not hesitate to refer to him, no matter what his nationality or ethnicity may be. There is nothing strange about that, for the intellectuals of the entire world agree that if they are assured regarding the qualifications or knowledge of a given person in an area which they need him, they turn to him with their need, follow him, and obey his commands to attain their objective. Emulating a Grand Jurist is not different from this (intellectual) practice. It should not be seen as strange, then, if an American citizen, for instance, emulates a Grand Jurist in Najaf or Qum because the Grand Jurist is directing him/her within (the framework of) what his/her faith dictates, and that does not at all contradict the conditions for his/her citizenship, with all that it entails in terms of (observing) agreements and (avoiding) violations.
Yes, when it comes to matters dealing with governance in that country and the established laws which organize the rights of citizens regardless of their religion, and in order to have harmonious coexistence, the Grand Jurists find it necessary to abide by these (laws) and comply with their content.

@AbodeofWisdom

✔️Ayatollah Fadlullah:

⭕️"Keeping to emotions, but separated from reason, may lead to repeating the tragedy that Imam al- Hussein (a.s.) experienced!

🔹His tragedy did not stem from a lack of emotions amongst the Muslims towards him, for their hearts were beating with love for him, but it was a blind, superficial love that did not stem from a depth of knowledge, will and suffering; therefore when they found themselves facing the sacrifice of their interests, possessions or desires, love went away and interest and possessions had the upper hand. Al-Farazdaq, the poet, described the situation that the people of Kufa, who went out to fight al-Hussein (a.s.), experienced, by saying to al-Hussein (a.s.): ‘Their hearts are with you (but) their swords are against you’(12). We should love al-Hussein (a.s.) with awareness, reason and suffering, not in a superficial and frenzied way that is short-lived, and ends when it faces reality and challenges.

🔸This requires awareness of all content from which Ashoora proceeded, which are the content of Islam. In light of these points that make the aspect of thought in commemoration a vital and necessary matter, and in light of what we have said regarding the necessity of strongly preserving the aspect of emotions of Ashoora, we emphasize again that the emotions issue has human dimensions, and Islamic spirit, rich in effects and benefits, and gives thought vitality, releases it from its stagnation, leads it to activity and turns it from a static state into a state of belief and consciousness, and strengthens the person’s relationship with all its aspects and issues, something that makes the thought – in the particulars of the principle, the individual and one’s stance – become similar to feelings, related to consciousness so that this gives it some strength and firmness inside the soul and outside in life.

🔹We emphasize that adopting both emotions and thought is what achieves for the message its deep content in a man’s awareness and deeds, so that the thought develops into a belief and the belief develops into love or otherwise through the interaction between the mind and the heart.

🔸This is what we can draw from the concept of love towards God’s chosen individuals and hatred towards God’s enemies in Islamic belief as being a proof of seriousness and faithfulness, as it is to be noted that the goal here – which is expressed in the slogans of Ashoora – has to conform with the means of commemoration and that the content acts within the circle of religious adherence. Once again we say:

we have to educate our hearts as we do our minds, to educate our hearts with the culture of emotion, because if the heart fails to find the correct direction in emotions, this can destroy one’s life.

🔹If we proceed from a superficiality in our love and offer it to whomever is not worthy of it, this person might suffer a deeply concealed corruption that would destroy our lives in the future; similarly if we hate someone not on objective basis, he might be a good person in his depth and so our hatred of him would deprive us of the good he can offer. We have to rationalize our emotions so that they operate on the basis of awareness and proceed from the depth, not from the surface, and not allow our emotions to run out of control or to become childish in nature and deed".

📚Reference
-["Ashoora: an Islamic Perspective" by Ayatollah Fadlullah]

@AbodeofWisdom

💠💠💠﷽💠💠💠

The Qur'an in Islam

Part l

By: Grand Ayatollah Sayyed Mohammad Husain Tabatabai (Blessings of God with him)

The religion of Islam is superior to any other in that it guarantees happiness in man's life. For Muslims, Islam is a belief system with moral and practical laws that have their source in the Qur'an. God, may He be exalted, says,

💢 إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا💢

"Indeed this Quran guides to what is most upright, and gives the good news to the faithful who do righteous deeds that there is a great reward for them"
Isra:09 (Translation Qoli Qarai)

💢 وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَ رَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ💢

We have sent down the Book to you as a clarification of all things and as guidance, mercy and good news for the submissive.
The Bee:89 (Translation Qoli Qarai)

These references exemplify the numerous Qur'anic verses (ayat) which mention the principles of religious belief, moral virtues and a general legal system governing all aspects of human behavior. A consideration of the following topics will enable one to understand that the Qur'an provides a comprehensive program of activity for man's life.

Man has no other aim in life but the pursuit of happiness and pleasure, which manifests itself in much the same way as love of ease or wealth. Although some individuals seem to reject this happiness, for example, by ending their lives in suicide, or by turning away from a life of leisure, they too, in their own way, confirm this principle of happiness; for, in seeking an end to their life or of material pleasure.

They are still asserting their own personal choice of what happiness means to them. Human actions, therefore, are directed largely by the prospects of happiness and prosperity offered by a certain idea, whether that idea is true or false.

Man's activity in life is guided by a specific plan or program. This fact is self-evident, even though it is sometimes concealed by its very apparentness. Man acts according to his will and desires; he also weighs the necessity of a task before undertaking it.

In this he is promoted by an inherent scientific law, which is to say that he performs a task for "himself" in fulfilling needs which he perceives are necessary. There is, therefore, a direct link between the objective of a task and its ____execution.

Any action undertaken by man, whether it be eating, sleeping or walking, occupies its own specific place and demands its own particular efforts. Yet an action is implemented according to an inherent law, the general concept of which is stored in man's perception and is recalled by motions associated with that action.

This notion holds true whether or not one is obliged to undertake the action or whether or not the circumstances are favorable. Every man, in respect of his own actions, is as the state in relation to its individual citizens, whose activity is controlled by specific laws, customs and behavior.

Just as the active forces in a state are obliged to adapt their actions according to certain laws, so is the social activity of a community composed of the actions of each individual. If this were not the case, the different components of society would fall apart and be destroyed in anarchy in the shortest time imaginable.

If a society is religious, its government will reflect that religion; if it is secular, it will be regulated by a corresponding code of law. If a society is uncivilized and barbaric, a code of behavior imposed by a tyrant will appear; otherwise, the conflict of various belief-systems within such a society will produce lawlessness.

💠 💠@AbodeofWisdom 💠 💠

✔️Ayatollah Fadlullah:

⭕️"Keeping to emotions, but separated from reason, may lead to repeating the tragedy that Imam al- Hussein (a.s.) experienced!

🔹His tragedy did not stem from a lack of emotions amongst the Muslims towards him, for their hearts were beating with love for him, but it was a blind, superficial love that did not stem from a depth of knowledge, will and suffering; therefore when they found themselves facing the sacrifice of their interests, possessions or desires, love went away and interest and possessions had the upper hand. Al-Farazdaq, the poet, described the situation that the people of Kufa, who went out to fight al-Hussein (a.s.), experienced, by saying to al-Hussein (a.s.): ‘Their hearts are with you (but) their swords are against you’(12). We should love al-Hussein (a.s.) with awareness, reason and suffering, not in a superficial and frenzied way that is short-lived, and ends when it faces reality and challenges.

🔸This requires awareness of all content from which Ashoora proceeded, which are the content of Islam. In light of these points that make the aspect of thought in commemoration a vital and necessary matter, and in light of what we have said regarding the necessity of strongly preserving the aspect of emotions of Ashoora, we emphasize again that the emotions issue has human dimensions, and Islamic spirit, rich in effects and benefits, and gives thought vitality, releases it from its stagnation, leads it to activity and turns it from a static state into a state of belief and consciousness, and strengthens the person’s relationship with all its aspects and issues, something that makes the thought – in the particulars of the principle, the individual and one’s stance – become similar to feelings, related to consciousness so that this gives it some strength and firmness inside the soul and outside in life.

🔹We emphasize that adopting both emotions and thought is what achieves for the message its deep content in a man’s awareness and deeds, so that the thought develops into a belief and the belief develops into love or otherwise through the interaction between the mind and the heart.

🔸This is what we can draw from the concept of love towards God’s chosen individuals and hatred towards God’s enemies in Islamic belief as being a proof of seriousness and faithfulness, as it is to be noted that the goal here – which is expressed in the slogans of Ashoora – has to conform with the means of commemoration and that the content acts within the circle of religious adherence. Once again we say:

we have to educate our hearts as we do our minds, to educate our hearts with the culture of emotion, because if the heart fails to find the correct direction in emotions, this can destroy one’s life.

🔹If we proceed from a superficiality in our love and offer it to whomever is not worthy of it, this person might suffer a deeply concealed corruption that would destroy our lives in the future; similarly if we hate someone not on objective basis, he might be a good person in his depth and so our hatred of him would deprive us of the good he can offer. We have to rationalize our emotions so that they operate on the basis of awareness and proceed from the depth, not from the surface, and not allow our emotions to run out of control or to become childish in nature and deed".

📚Reference
-["Ashoora: an Islamic Perspective" by Ayatollah Fadlullah]

@AbodeofWisdom

✔️Ayatollah Fadlullah:

⭕️"Keeping to emotions, but separated from reason, may lead to repeating the tragedy that Imam al- Hussein (a.s.) experienced!

🔹His tragedy did not stem from a lack of emotions amongst the Muslims towards him, for their hearts were beating with love for him, but it was a blind, superficial love that did not stem from a depth of knowledge, will and suffering; therefore when they found themselves facing the sacrifice of their interests, possessions or desires, love went away and interest and possessions had the upper hand. Al-Farazdaq, the poet, described the situation that the people of Kufa, who went out to fight al-Hussein (a.s.), experienced, by saying to al-Hussein (a.s.): ‘Their hearts are with you (but) their swords are against you’(12). We should love al-Hussein (a.s.) with awareness, reason and suffering, not in a superficial and frenzied way that is short-lived, and ends when it faces reality and challenges.

🔸This requires awareness of all content from which Ashoora proceeded, which are the content of Islam. In light of these points that make the aspect of thought in commemoration a vital and necessary matter, and in light of what we have said regarding the necessity of strongly preserving the aspect of emotions of Ashoora, we emphasize again that the emotions issue has human dimensions, and Islamic spirit, rich in effects and benefits, and gives thought vitality, releases it from its stagnation, leads it to activity and turns it from a static state into a state of belief and consciousness, and strengthens the person’s relationship with all its aspects and issues, something that makes the thought – in the particulars of the principle, the individual and one’s stance – become similar to feelings, related to consciousness so that this gives it some strength and firmness inside the soul and outside in life.

🔹We emphasize that adopting both emotions and thought is what achieves for the message its deep content in a man’s awareness and deeds, so that the thought develops into a belief and the belief develops into love or otherwise through the interaction between the mind and the heart.

🔸This is what we can draw from the concept of love towards God’s chosen individuals and hatred towards God’s enemies in Islamic belief as being a proof of seriousness and faithfulness, as it is to be noted that the goal here – which is expressed in the slogans of Ashoora – has to conform with the means of commemoration and that the content acts within the circle of religious adherence. Once again we say:

we have to educate our hearts as we do our minds, to educate our hearts with the culture of emotion, because if the heart fails to find the correct direction in emotions, this can destroy one’s life.

🔹If we proceed from a superficiality in our love and offer it to whomever is not worthy of it, this person might suffer a deeply concealed corruption that would destroy our lives in the future; similarly if we hate someone not on objective basis, he might be a good person in his depth and so our hatred of him would deprive us of the good he can offer. We have to rationalize our emotions so that they operate on the basis of awareness and proceed from the depth, not from the surface, and not allow our emotions to run out of control or to become childish in nature and deed".

📚Reference
-["Ashoora: an Islamic Perspective" by Ayatollah Fadlullah]

@AbodeofWisdom