Editing key texts of the Later Middle and Early Modern Periods of Islamicate Intellectual History
This call for applications pursues a novel approach to one of the fundamental problems of Islamicate History, and Islamicate intellectual history in particular: With the support of the Alexander von Humboldt Kolleg of the Islamicate Intellectual History of the Later Middle and Early Modern Periods at the University of Bonn, scholars are invited to submit a proposal for the critical edition and/or translation into English of a key text of this period. With an estimated 85% of the texts of the Later Middle and Early Modern periods remaining unpublished, basic research ("Grundlagenforschung") is required to make accessible key texts. In the case of Islamic Studies such basic research means indeed preparing critical editions of primary texts based on a careful selection and comparison of the extant manuscript witnesses of relevant texts.
In a time and world where critical editions are not the stuff that attract financial support, this is a unique opportunity for those scholars for whom solid philological work means something. Applications for the completion of an edition that has already been begun are also welcome.
With this, first, call for applications, we invite scholars to apply for two different strands of residential fellowships, one (i) for an already identified work that we believe deserves publication, and one (ii) bottom-up proposal for the preparation and publication of a critical edition of a text freely chosen and proposed by the applicant. The texts should pertain to the period 1200-1600 and can be written in Arabic, Persian, or Ottoman or Chagatay Turkish.
(i) Call for applications to prepare a critical edition of one of the unpublished parts of Ṣadr al-Sharīʿa’s (d. 747/1347) Taʿdīl al-ʿulūm. Applications are particularly encouraged from such scholars who have previously worked on Ṣadr al-Sharīʿa and/or have already started preparing a (partial) edition, though entirely new projects are equally welcome. The length of the fellowship depends on the reasoned timeline proposed in the application.
(ii) Call for applications to prepare a critical edition and/or English translation of a relevant text freely chosen and suggested by the applicant.
Eligibility: Scholars of all nationalities are eligible to apply. Applicants should hold the Ph.D. or equivalent in hand by the time of the start of their scholarship, usually in October of each year, and must prove excellent knowledge of the academic field, historical context, and literary language in which was composed the work they propose to edit, together with a thorough understanding of, and preferably prior experience in, reading and editing Islamic manuscripts according to the latest academic standards.
Duration: While Fellowships at the Alexander von Humboldt Kolleg are usually for the duration of 9 months, the length of the fellowships can be adjusted to the actual time needed for the critical edition of a given text, depending on the time necessary for completing such a project as reasoned in the proposal.
Fellowship: In addition to a monthly stipend, this research fellowship will provide successful applicants with working space as well as access to the various libraries and other research facilities at the University of Bonn. We shall also be happy to facilitate contact with other colleagues and research institutions in Bonn and in Germany. Depending on the experience of the applicant, a stipend equivalent to in the amount of an Alexander von Humboldt Post-doctoral Research Fellowship (2.650 Euro/month) or Alexander von Humboldt Senior Research Fellowship (for scholars with a university post or equivalent) plus travel to and from Germany, and financial support to acquire the relevant manuscripts will be awarded. Information about support needed for the acquisition of relevant manuscripts should be provided together with a reasoned budget at the time of application.
Was There a Zaydī usūl al-fıqh? Searching for the Essence of Zaydī Legal Theory in the School’s First Complete Usūl Work: al-Natiq bi-l-Haqq’s (340-424/951-1033) “al-Mujzī fī usūl al-fıqh”
Author/s: Ahmet Temel
DOI: dx.doi.org/10.12658/human.society.6.11.M0142
Year: 2016 Vol: 6 Number: 1
Abstract
This paper examines a recently discovered and published text, al-Mujzī fī uşūl al-fiqh, which the Zaydīs have commonly labeled as their school’s first written work on uşūl al-fiqh. Written by al-Natiq bi-l-Haqq, who reportedly had close relationships with Mu‘tazīlī scholars, this book is important for tracing the essence of Zaydī legal theory and interrelation between the Zaydiyya and Mu‘tazila in the field of uşūl al-fiqh. I argue that this work represents and draws upon Mu‘tazīlī, as opposed to Zaydī, legal theory. A certain part of this text was published earlier with attribution to Abū al-Husayn al-Başrī as a section of his work Sharh al-‘umad. This attribution is also discussed within the paper. The paper consists of three main sec- tions: a brief biography of al-Natiq bi-l-Haqq and a list of his works, the attribution of the text and an outline of the structure and method in al-Mujzī, and an attempt to determine the text’s identity by examining the authoritative voices in it and its influence later Zaydī literature and by comparing certain cases to those existing in a Mu‘tazilī uşūl text (al-Mu‘tamad) and a Zaydī uşūl text (Safwat al-ikhtiyar).
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.
This book 👆is a detailed analysis of the reception and transmission of the doctrinal, legal, literary, and exegetical oeuvre of al-Šarīf al-Murtaḍā, arguably one of the most important thinkers of the medieval period, within and beyond Twelver Šīʿism. The study undertakes an archaeological inquiry of sorts into al-Murtaḍā’s monographic works and their transmission through an analysis of their manuscript tradition from al-Murtaḍā’s time until the contemporary period, covering the full range of the disciplines that he addressed. Inspired by similar quests undertaken by scholars of early modern Europe, this study also pays special attention to the various clusters of one-volume libraries of al-Murtaḍā's writings, the earliest witnesses of which can be traced back to the sixth/twelfth and seventh/thirteenth centuries, and it discusses their astoundingly linear transition from manuscript to print. The resulting insights into the transmission of al-Murtaḍā’s oeuvre allow for a careful reconstruction of the relative chronology of al-Murtaḍā’s works in the various disciplines, a necessary foundation for future in-depth analysis of the development of his theological, legal, and exegetical thought.
https://t.me/azbarresihayetarikhi
#مقاله
@studiesofshia
✳️ حسین، واسطه: تحلیل ساختاری درام کربلا مبتنی بر (کتاب) ابو جعفر محمد بن جریر طبری
🔹تورستن هیلن Torsten Hylén از دانشگاه دالارنا سوئد
✳️ Husayn, the Mediator : A Structural Analysis of the Karbala Drama according to Abu Ja´far Muhammad b. Jarir al-Tabari (d. 310/923)
🔹Torsten Hylen
🔸Abstract
The present study has a twofold purpose: Firstly, it is an analysis of the Karbala´ Drama—i.e. the death of Husayn b. `Ali in the hands of an army which had been sent out by the Umayyad authorities, at Karbala in 60/680—as it is retold by the Muslim jurist and historiographer Abu Ja`far Muhammad b. Jarir al-Tabari (d. 310/923). Despite its importance, especially to Shi`ite Islam, this text as such has received relatively little attention among scholars of Islam. In this study, the Karbala´ Drama is regarded as a myth and the method used to analyze it is inspired by the structuralism of Claude Lévi-Strauss. Lévi-Straussian structuralism has probably never before been ap-plied to early Arabic material to the extent that it is used here. The second purpose of the study, then, is to investigate to what extent and in what mode such a method is applicable to this material. A portion of the text, called the “Text of Reference,” has been selected and thoroughly analyzed. In that analysis, a number of structural features such as codes, oppositions, mediations, and transformations have been identified and made the basis for a more cursory study of the rest of the story. An important structural feature that is detected in this way is the way the argument of the story is forwarded. By the transformation of metaphors into metonyms, the story attempts to make arbitrary relationships look natural and intrinsic. Such a relationship is that between water and blood—two liquids which are at times shed, at times withheld in the story. Husayn takes a mediating position in that he gives his water and his blood. He acts as mediator both in a negative sense (he establishes the basic Islamic opposition of good and evil), and in a positive sense (as religious guide he acts as a bridge between them). t.me/bayeganitabligh/311
🔹لینک دانلود فایل مقاله 👈👈👈
https://telegram.me/studiesofshia/253
مرجع تخصصی #مطالعات_شیعه_در_غرب
@studiesofshia
#مقاله
@studiesofshia
✳️ حسین، واسطه: تحلیل ساختاری درام کربلا مبتنی بر (کتاب) ابو جعفر محمد بن جریر طبری
🔹تورستن هیلن Torsten Hylén از دانشگاه دالارنا سوئد
✳️ Husayn, the Mediator : A Structural Analysis of the Karbala Drama according to Abu Ja´far Muhammad b. Jarir al-Tabari (d. 310/923)
🔹Torsten Hylen
🔸Abstract
The present study has a twofold purpose: Firstly, it is an analysis of the Karbala´ Drama—i.e. the death of Husayn b. `Ali in the hands of an army which had been sent out by the Umayyad authorities, at Karbala in 60/680—as it is retold by the Muslim jurist and historiographer Abu Ja`far Muhammad b. Jarir al-Tabari (d. 310/923). Despite its importance, especially to Shi`ite Islam, this text as such has received relatively little attention among scholars of Islam. In this study, the Karbala´ Drama is regarded as a myth and the method used to analyze it is inspired by the structuralism of Claude Lévi-Strauss. Lévi-Straussian structuralism has probably never before been ap-plied to early Arabic material to the extent that it is used here. The second purpose of the study, then, is to investigate to what extent and in what mode such a method is applicable to this material. A portion of the text, called the “Text of Reference,” has been selected and thoroughly analyzed. In that analysis, a number of structural features such as codes, oppositions, mediations, and transformations have been identified and made the basis for a more cursory study of the rest of the story. An important structural feature that is detected in this way is the way the argument of the story is forwarded. By the transformation of metaphors into metonyms, the story attempts to make arbitrary relationships look natural and intrinsic. Such a relationship is that between water and blood—two liquids which are at times shed, at times withheld in the story. Husayn takes a mediating position in that he gives his water and his blood. He acts as mediator both in a negative sense (he establishes the basic Islamic opposition of good and evil), and in a positive sense (as religious guide he acts as a bridge between them). t.me/bayeganitabligh/311
🔹لینک دانلود فایل مقاله 👈👈👈
https://telegram.me/studiesofshia/253
مرجع تخصصی #مطالعات_شیعه_در_غرب
@studiesofshia
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.
Discovering Nutrition
Paul Insel, Don Ross, Kimberley McMahon, Melissa Bernstein
Each new print copy includes Navigate 2 Advantage Access that unlocks a comprehensive and interactive eBook, animations, student practice activities and assessments, a full suite of instructor resources, and learning analytics reporting tools.
Written with non-majors in mind, Discovering Nutrition, Sixth Edition introduces students to the fundamentals of nutrition with an engaging and personalized approach. The text focuses on teaching behavior change and personal decision making with an emphasis on how our nutritional behaviors influence lifelong personal health and wellness, while also presenting up-to-date scientific concepts in a number of innovative ways. Students will learn practical consumer-based nutrition information using the features highlighted throughout the text, including For Your Information boxes presenting controversial topics, Quick Bites offering fun facts, and the NEW feature Why Is This Important? opens each section and identifies the importance of each subject to the field.
New & Key Features of the Sixth Edition:
- NEW - Why Is This Important? feature found within the margin of each section, describes the importance of each subject to the field and the general population in practical terms
- UPDATED - The Spotlight on Eating Disorders has been heavily revised and modernized to speak to today's students
- UPDATED - Revised to reflect the 2015-2020 Dietary Guidelines for Americans, as well as the new Nutrition Facts label introduced in May 2016.
- NEW - The new Getting Personal feature, found in the Learning Portfolio at the end of each chapter, encourages students to apply learned concepts to their own lives
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.
Was There a Zaydī usūl al-fıqh? Searching for the Essence of Zaydī Legal Theory in the School’s First Complete Usūl Work: al-Natiq bi-l-Haqq’s (340-424/951-1033) “al-Mujzī fī usūl al-fıqh”
Author/s: Ahmet Temel
DOI: dx.doi.org/10.12658/human.society.6.11.M0142
Year: 2016 Vol: 6 Number: 1
Abstract
This paper examines a recently discovered and published text, al-Mujzī fī uşūl al-fiqh, which the Zaydīs have commonly labeled as their school’s first written work on uşūl al-fiqh. Written by al-Natiq bi-l-Haqq, who reportedly had close relationships with Mu‘tazīlī scholars, this book is important for tracing the essence of Zaydī legal theory and interrelation between the Zaydiyya and Mu‘tazila in the field of uşūl al-fiqh. I argue that this work represents and draws upon Mu‘tazīlī, as opposed to Zaydī, legal theory. A certain part of this text was published earlier with attribution to Abū al-Husayn al-Başrī as a section of his work Sharh al-‘umad. This attribution is also discussed within the paper. The paper consists of three main sec- tions: a brief biography of al-Natiq bi-l-Haqq and a list of his works, the attribution of the text and an outline of the structure and method in al-Mujzī, and an attempt to determine the text’s identity by examining the authoritative voices in it and its influence later Zaydī literature and by comparing certain cases to those existing in a Mu‘tazilī uşūl text (al-Mu‘tamad) and a Zaydī uşūl text (Safwat al-ikhtiyar).
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
How to grow and develop, according to master of believers Imam Ali (عليه الصلاة والسلام)
Translated by: Manal Samhat
By Religious Authority, Ayatollah Sayyed Mohammad Husain Fadlullah (رضوان الله تعالي عليه)
Imam Ali (a.s.) has talked a lot about fanaticism and its destructive impacts on individuals and groups alike, and he mentioned many things that are capable of immunizing people against this repugnant immoral disease and attaching them to the human values, which, if they abide to, will make them ascend, progress, grow and open up to the positions of strength in the world.
The role of cognitive experience
As we go through this issue, we notice that Imam Ali (a.s.) calls on us to study the history of the nations in all their points of weakness and strength determined according to their negative experiences that were harmful to their situations or the positive experiences that elevated their level. The Imam (a.s.) actually wants the people to study the thought, any thought, in its theoretical and practical framework and to examine its influences on the ground, when experienced, for experience, scientifically speaking, proves what the thought truly is. A negative experience of a negative thought will prove that if such a thought is applied in reality, it will lead to negative results in man’s life, while a positive experience that is based on a positive thought will definitely prove how realistic this thought is and confirm its positive effects on man’s life.
And we know that cognition and knowledge in Islam are based on two aspects:
1- The aspect of contemplation, that is when an idea is brought up and man tries to use his mind to contemplate its elements and determine how realistic it can be, and this is the approach of the philosophers throughout history.
2- The aspect of experience, whereby Islam came to base knowledge on experience. It is narrated that Imam Ali (a.s.) said: “Experience is a created mind”.
Experience, through its dynamism and extensions, represents the mental knowledge practiced on the ground, and it is narrated in a Hadith by Imam Ali (a.s.), in which he calls on people to benefit from experience, that he said: “The best of what you experienced is what gives you advice”.
Experience extends on two lines:
The first line is the experience you acquire from your personal practices, for you go through bitterness and sweetness, repulsiveness and pleasantness and goodness and evilness to unravel from within these traits the good and bad elements they entail, which determines the nature of what you went through whether positively or negatively.
The second line is the others’ experiences, whereby history, throughout time, shows you the experiences of others in the private and public lives. On the one hand, there are those who confronted the prophets, rebelled against them, stood against their movement in society and stirred conflicts, disagreements and seditions that are based on negative values, spearheaded by fanaticism. On the other hand, there are those who sided with them and demonstrated unity, amiability, harmony, accord and integration, values that if any nation upholds will be undertaking the line that leads to goodness and peace and lays the foundation for civilization, which could lead to development in knowledge and science and progress in the movement of openness, awareness and so on.
Lessons from past experiences
We know this from the Quranic revelation that talked about stories from the past about people who opposed the prophets and persecuted them and others who believed in them and helped them, whereby Allah mentioned the bad and good results of each action. This is evident in Allah’s saying: “In their histories there is certainly a lesson for men of understanding” (12:111), and the lesson here stands for the knowledge man acquires from experience after studying its nature and results.
https://t.me/AbodeofWisdom/1192
💠💠💠﷽💠💠💠
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.
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How to grow and develop, according to master of believers Imam Ali (عليه الصلاة والسلام)
Translated by: Manal Samhat
By Religious Authority, Ayatollah Sayyed Mohammad Husain Fadlullah (رضوان الله تعالي عليه)
Imam Ali (a.s.) has talked a lot about fanaticism and its destructive impacts on individuals and groups alike, and he mentioned many things that are capable of immunizing people against this repugnant immoral disease and attaching them to the human values, which, if they abide to, will make them ascend, progress, grow and open up to the positions of strength in the world.
The role of cognitive experience
As we go through this issue, we notice that Imam Ali (a.s.) calls on us to study the history of the nations in all their points of weakness and strength determined according to their negative experiences that were harmful to their situations or the positive experiences that elevated their level. The Imam (a.s.) actually wants the people to study the thought, any thought, in its theoretical and practical framework and to examine its influences on the ground, when experienced, for experience, scientifically speaking, proves what the thought truly is. A negative experience of a negative thought will prove that if such a thought is applied in reality, it will lead to negative results in man’s life, while a positive experience that is based on a positive thought will definitely prove how realistic this thought is and confirm its positive effects on man’s life.
And we know that cognition and knowledge in Islam are based on two aspects:
1- The aspect of contemplation, that is when an idea is brought up and man tries to use his mind to contemplate its elements and determine how realistic it can be, and this is the approach of the philosophers throughout history.
2- The aspect of experience, whereby Islam came to base knowledge on experience. It is narrated that Imam Ali (a.s.) said: “Experience is a created mind”.
Experience, through its dynamism and extensions, represents the mental knowledge practiced on the ground, and it is narrated in a Hadith by Imam Ali (a.s.), in which he calls on people to benefit from experience, that he said: “The best of what you experienced is what gives you advice”.
Experience extends on two lines:
The first line is the experience you acquire from your personal practices, for you go through bitterness and sweetness, repulsiveness and pleasantness and goodness and evilness to unravel from within these traits the good and bad elements they entail, which determines the nature of what you went through whether positively or negatively.
The second line is the others’ experiences, whereby history, throughout time, shows you the experiences of others in the private and public lives. On the one hand, there are those who confronted the prophets, rebelled against them, stood against their movement in society and stirred conflicts, disagreements and seditions that are based on negative values, spearheaded by fanaticism. On the other hand, there are those who sided with them and demonstrated unity, amiability, harmony, accord and integration, values that if any nation upholds will be undertaking the line that leads to goodness and peace and lays the foundation for civilization, which could lead to development in knowledge and science and progress in the movement of openness, awareness and so on.
Lessons from past experiences
We know this from the Quranic revelation that talked about stories from the past about people who opposed the prophets and persecuted them and others who believed in them and helped them, whereby Allah mentioned the bad and good results of each action. This is evident in Allah’s saying: “In their histories there is certainly a lesson for men of understanding” (12:111), and the lesson here stands for the knowledge man acquires from experience after studying its nature and results.
@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
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