گنجینه مکتوب

تازه ترین کتاب ویلیام چیتیک
Major new translation of a unique and important Persian treatise on divine names in the Islamic tradition.

The Repose of the Spirits is a translation of one of the earliest and most comprehensive treatises on Sufism in the Persian language. Written by Aḥmad Sam‘ānī, an expert in Islamic law from a famous Central Asian scholarly family in about the year 1135, it is one of the handful of early Sufi texts available in English and is by far the most accessible. It also may well be the longest and the most accurately translated. Ostensibly a commentary on the divine names, it avoids the abstract discourse of theological nitpicking and explains the human significance of the names with a delightful mix of Quranic verses and sayings of the Prophet and various past teachers, interspersed with original interpretations of the received wisdom.
https://www.amazon.com/Repose-Spirits-Commentary-Divine-Names-ebook-dp-B07YSYBQ93/dp/B07YSYBQ93/ref=mt_kindle?_encoding=UTF8&me=&qid=1571012562

https://www.routledge.com/Tantawi-Jawhari-and-the-Quran-Tafsir-and-Social-Concerns-in-the-Twentieth/Daneshgar/p/book/9781138052529

This Qurʼan, originally from a private library in Damascus, is one of the most important and oldest specimens of the early Qurʼanic tradition held in a Western library.
https://www.wdl.org/en/item/19529/

✨
✨🏴🏴🏴🏴🏴🏴🏴🏴🏴🏴🏴🏴🏴
✨🏴 ZIYARAT AL-NAHIYA AL-MUQADDASA
—----------------------------------------------------------

Of the several prescribed Ziyarat of Imam al-Husain (PBUH), one was recited by Imam al-Mahdi (PBUH) and reached us through one of his four special deputies.
For that reason, it is known as the Ziyarat that was issued from the sacred side (Ziyarat al-Nahiya al-Muqaddasa).
One of the most important features of this Ziyarat is that in different phrases, Imam al-Mahdi (PBUH) graphically describes the events of Ashura and the agony that Imam al-Husain (PBUH) and his family faced
on that horrific and ominous day.

✨🏴🏴🏴🏴🏴🏴🏴🏴🏴🏴🏴🏴🏴....

Peace be upon Adam, the senior-most of Allah among His creation.
أَلسَّلامُ عَلى ادَمَ صِفْوَةِ اللهِ مِنْ خَليقَتِهِ ،
Peace be upon Shees, the Wali of Allah due to his goodness.
أَلسَّلامُ عَلى شَيْث وَلِىِّ اللهِ وَ خِيَرَتِهِ
Peace be upon Idrees (a.s.) who was established by Allah with proof (Hujjat).
أَلسَّلامُ عَلى إِدْريسَ الْقائِمِ للهِِ بِحُجَّتِهِ
... .... ...

👉 https://www.youtube.com/watch?v=Ga0AkGivQUA

✨—----------------------------------------------------------
#Imam__Hussein(PBUH)
#Imam_Mahdi(PBUH)
#Hadith_Arabi_English
#Video_Ar&En
#E14 #E14En
#Ziyarat
https://t.me/W14S_En_QE

Strengthening the Social Response to the Human Impacts of Environmental Change.

- Susan P. Kemp
University of Washington
- Lawrence A. Palinkas
University of Southern California

* Grand Challenges for Social Work Initiative
* American Academy of Social Work and Social Welfare
aaswsw.org 32p.
#English_books @iqra2 📖

🍃🌹🍃🌹🍃🌹🍃
🌹🍃🌹
🍃
🌹

🌎Unveiling the "World Council of Shi'a Centers" website.

🍀The "World Council of Shi'a Centers" website was unveiled during the commemoration of "Mab'ath" of the Prophet of peace and kindness, holy Muhammad (PBUH&HF).

🌎The World Council of Shi'a Centers (WOCOSHIAC) is a community of centers and institutions that respond to the religious, social and educational needs of the Shi'as and the Ahlul-Bayt's (PBUT) lovers.

🍀This site aims to introduce the Ahlul-Bayt School to all scholars and to exchange news and social and cultural experiences of Shi'as throughout the world.
All Shi'a centers around the world are invited to join this council and inform other Ahlul-Bayt lovers of the status of Shi'as in different countries of the world.

🌐website:
www.wocoshiac.org

🔹facebook:
https://www.facebook.com/World-Council-of-Shia-Centers-184005442241460/

🔹twitter:
https://twitter.com/wocoshiac

🔹instagram:
https://www.instagram.com/wocoshiac/

🌷Please inform other sisters and brothers about this website🌷

#unveiling #council #shia #website
@Mohammad_Foundation

💢 طنطاوی جوهری و پیدایش رویکردهای جدید در جهان اسلام

✍️ نویسنده مهمان: دکتر مجید دانشگر

عمدتا شیخ طنطاوی جوهری را به عنوان یکی از پایه‌گذاران اصلی تفسیر مدرن در جهان اسلام می‌شناسند. او بعد از نگارش آثار متعدد در زمینه‌های سیاسی، اجتماعی، ادبی و فقهی، و همزمان با دوران بازنشستگی، یکی از عظیم‌ترین آثارش با عنوان "الجواهر في تفسير القرآن الکريم المشتمل علی عجائب بدائع المکوّنات وغرائب الآيات الباهرات" را در بین سال‌های 1922 تا 1935 منتشر ساخت. او تا حد زیادی تحت تاثیر نوشته‌های غربیان در حوزه علم و دین، ویژگی‌های منحصر به‌فرد طبیعت، جامعه و آموزش بود. علاوه بر اینکه با دانشمند بریتانیایی John Lubbock در تماس بود و تعداد زیادی از تفاسیرش براساس یافته‌های وی بود، به ترجمه آثار فیلسوف آلمانی ایمانوئل کانت نیز پرداخت. ترجمه او از Über Pädagogik اثر کانت چندبار در مصر منتشر شد. همچنین، او بر این باور بود که باید مسلمانان به تاریخ و فلسفه خویش در سده‌های گذشته رجوع کنند، و بدین دلیل بخش‌هایی از تفاسیر و مقالات خود را به اهمیت "الفلسفه العربیة" اختصاص داد. او از اولین مسلمانان حامی محیط زیست و گیاه‌خواری بود و چندین بار علیه شکار بی‌رویه حیوانات به‌ویژه پرندگان و بی‌توجهی به گیاه‌خواری لب به سخن گشود. از دید او، اینکه مسلمانان در مقابله با بیماری واگیردار "وبا" بازمانده‌اند، ریشه در "ناآشنایی" آنها با خُلق و خوی طبیعت دارد، موضوعی که به نظر او در اروپا به‌طور جدی مورد توجه قرار می‌گرفت. بدین جهت، کتابی با عنوان "جمال العالم" را تحت تاثیر آثار Lubbock از جمله "The Beauties of Nature and the Wonders of the World We Live In" منتشر ساخت.

چندی پیش فیلم کوتاه صامتی از وی بدست آمد که مورد توجه گروهی از مصریان قرار گرفت. این فیلم پیوند شیخ طنطاوی با طبیعت را به‌تصویر می‌کشد. از نظر او "شناخت طبیعت برابر است با شناخت آفریدگار آن، موضوعی که می‌تواند تمام انسانها را با یکدیگر متحد سازد". او تلاش بسیار نمود تا اهمیت "طبیعت و سیاست" را با دولتمردان زمان خودش از جمله رضاشاه در ایران، حسین بن علی در مکه و امام یحیی در یمن به اشتراک بگذارد.

لینک فیلم:
https://www.youtube.com/watch?v=RjD7OsyCkg4&feature=youtu.be

دو مدخل در دانشنامه قرآن بریل (لایدن) و دانشنامه اسلام دانشگاه آکسفورد براساس کتاب انگلیسی با عنوان "طنطاوی جوهری و قرآن: تفسیر و دغدغه‌های اجتماعی در قرن بیستم" (انتشارات راتلج در سالهای 2017 و 2019) به طور رایگان در خدمت علاقه‌مندان قرار می‌گیرد.

https://www.routledge.com/Tantawi-Jawhari-and-the-Quran-Tafsir-and-Social-Concerns-in-the-Twentieth/Daneshgar/p/book/9781138052529

🆔 @khanishha

The Islamic Education Department of The WF is proud to invite you to attend the first academic conference of its kind, titled:

“Reformism in Shia Theology: Beliefs and Methodologies"

In this one-day conference, we are going to be honoured with the participation of high-ranking ‘Ulema and researchers from across the globe, who will address the burning issues with depth, including a unique address from His Eminence, Ayatullah Ja’far Subhani. Join us to get a distinctive glimpse of scholarship in Shia studies.

https://youtu.be/5Q1dr-1X2kg

Register today to the event [limited physical spaces]: https://lnk.worldfed.org/RegisterLiveEvent

Find out more about this conference on: https://www.world-federation.org/islamic-education/reformism-in-shia-theology/

SYNTHESIS AND CONCLUSIONS:

There are three stages to understanding the Qurʾan: (a) tarjamah (translation), relating to the outward words and their meaning; (b) tafsīr, explaining the meanings of the verses; and (c) taʾwīl, about which three views have been presented. They are:

The popular view, that some meanings of [particular Qurʾanic] words and/or the ultimate meaning sought is taʾwīl;
Ibn ʿArabī’s view, that the hidden meaning that is bestowed by God Almighty is taʾwīl;
ʿAllāmah Ṭabāṭabāʾī’s view, that Qurʾanic words and meanings are derived from reality and that reality is taʾwīl.
According to the popular view, taʾwīl is not related to the whole of the Qurʾan, but only to certain verses, namely, those that are ambiguous. According to Ibn ‘Arabi’s view taʾwīl is possible for the whole of the Qurʾan, regardless of whether they are ambiguous or clear verses. This is so because the whole of the Qurʾan has hidden meanings that are bestowed from God, the Most Exalted. According to ʿAllāmah Ṭabāṭabāʾī as well, taʾwīl of the Qurʾan belongs to the entire Qurʾan, because the reality of all verses exists independent of their words.

According to the popular view and that of ʿAllāmah Ṭabāṭabāʾī, knowledge of taʾwīl is with God and those firmly rooted in knowledge (i.e., Ahl al-Bayt). However, according to Ibn ‘Arabi, those rooted in knowledge are all gnostics, whether they are of Ahl al-Bayt or not.

According to the popular view and that of Ibn ‘Arabi, taʾwīl is related to Qurʾanic words and their meaning. However, according to ʿAllāmah Ṭabāṭabāʾī, taʾwīl is not related to words, but rather to reality and objective existence.

The meaning of the Qurʾanic verse, “nor is there a single grain in the darkness of the earth, or anything, fresh or withered, that is not written in a clear Book”[13] is best understood if we accept ʿAllāmah Ṭabāṭabāʾī’s view. That is to say, in every age and era the reality of the words of the Holy Qurʾan can only be explained by Ahl al-Bayt. It is so because only these personalities are truly deserving of the title, “those who have knowledge of the Book.”[14] Hence, in every age, Ahl al-Bayt are needed to understand the Qurʾan, regardless of whether the particular science in question regards legal rulings, wisdom, or exhortations. Only Ahl al-Bayt can explicate the Qurʾan’s true meaning and purpose, for only they fully know the reality of things.
____________________________________
Notes
1. ⇧ Qurʾan, Āl ʿImrān (3):5.
2. ⇧ Lisān al-ʿArab, s.v. “f-s-r.”
3. ⇧ Tafsīr al-Mīzān, vol. 1 (Beirut: Muʾassasah al-Aʿlamī li-l-Maṭbūʿāt, 1390 S.H.), p.4.
4. ⇧ Lisān al-ʿArab, s.v. “a-w-l.”
5. ⇧ Qurʾan, Yūsuf (12):100.
6. ⇧ Qurʾan, Āl ʿImrān (3):7.
7. ⇧ Muḥyi al-Dīn ibn al-ʿArabī, “Maʿrifat al-Ishārāt,” in al-Futūḥāt al-Makkiyyah, vol. 10 (n.p., n.d.), p. 279. See also, Nasr Hamid Abu Zayd, Falsafat al-Taʾwīl (al-Markaz al-Thiqāfī al-ʿArabī, 2014), p. 267-8.
8. ⇧ al-Mīzān, vol. 3, p. 49.
9. ⇧ al-Mīzān, vol. 3, p. 46-7.
10. ⇧ al-Mīzān, vol. 3, p. 23.
11. ⇧ Qurʾan, al-Anʿām (6):59. “Not a grain in the earth’s shadows, not a thing, fresh or withered, but it is in a Book Manifest.
12. ⇧ Comparable aḥādīth include the following hadith from Imam al-Bāqir (ʿa): “Only a liar will claim to have collected the entire Qurʾan as it was revealed [other than the Ahl al-Bayt.] None have compiled, memorized, and preserved [the Qurʾan] exactly as Allah revealed except for ʿAlī ibn Abī Ṭālib and the Imams after him.” (Al-Kulaynī, al-Kāfī, vol. 1 (Tehran: Dār al-Kutub al-Islāmiyyah, 1407), hadith #1, p. 228) And: “…only he who is addressed by the Qurʾan truly knows it.” (Al-Kulaynī, al-Kāfī, vol 8, hadith #485, p. 311.) For more such aḥādīth, see Muḥsin al-Fayḍ al-Kāshānī, “Towards the Sacred Text: The Importance and Value of the Qurʾan in the Life of a Believer,” translated by Azhar Sheraze.
13. ⇧ Qurʾan, al-Anʿām (6):59.
14. ⇧ Qurʾan, al-Raʿd (13):43.

http://www.aiseminary.org/al-sidrah/qurʾanic-view-taʾwil-comparing-views-ibn-ʿarabi-ʿallamah-ṭabaṭabaʾi/

@AbodeofWisdom

How did pious medieval Muslims experience health and disease? Rooted in the prophet’s experiences with medicine and healing, Muslim pietistic literature developed cosmologies in which physical suffering and medical interventions interacted with religious obligations and spiritual health. This book traces the development of prophetic medical literature and religious writings around health and disease to give a new perspective on how patienthood was conditioned by the intersection of medicine and Islam.

The author investigates the early and foundational writings on prophetic medicine and related pietistic writings on health and disease produced during the Islamic Classical Age. Looking at attitudes from and towards clerics, physicians and patients, sickness and health are gradually revealed as a social, gendered, religious, and cultural experience. Patients are shown to experience certain sensoria that are conditioned not only by medical knowledge, but also by religious and pietistic attitudes.

This is a fascinating insight into the development of Muslim pieties and the traditions of medical practice. It will be of great interest to scholars interested in Islamic Studies, history of religion, history of medicine, science and religion and the history of embodied religious practice, particularly in matters of health and medicine.

https://www.routledge.com/Piety-and-Patienthood-in-Medieval-Islam/Ragab/p/book/9780815361282


@AbodeofWisdom

Shiavault
Shiavault holds a variety of Shia Islamic books in English for online reading and in e-reader formats (epub/mobi) to the benefit of Muslims and non-Muslims.

http://www.shiavault.com

@AbodeofWisdom

💠💠💠﷽💠💠💠

🔷🔶1536. In Eid ul Azha, it is Mustahab that the above mentioned takbirs be said after ten prayers, of which the first is the Zuhr prayers of Eid day and the last is the Fajr of 12th Zillhajj. It is also Mustahab that after the above mentioned takbirs, the following be recited: "Allahu Akbar 'ala ma razaqana min bahimatil an 'am, wal hamdu lil lahi ala ma ablana". If, a person happens to be in Mina on the day of Eid ul Azha, it is Mustahab that he should say these takbirs after fifteen prayers, of which the first is Zuhr prayers of Eid day, and the last is the Fajr prayers of the 13th of Zillhajj.

🔷🔶1537. The recommended precaution is that women should avoid going to offer Eid prayers. This precaution does not apply to elderly women.

🔷🔶1538. Like in all other prayers, the follower should recite everything in the Eid prayers, except Surah al-Hamd and the other Surah.

🔷🔶1539. If a follower joins the prayers at a time when the Imam has already said some takbirs, he should, while the Imam performs Ruku, say all the takbirs and qunut which he has missed, and it will be sufficient if in each qunut he says: Subhanallah or Alhamdu lillah only.

🔷🔶1540. If a person joins the Eid prayers when the Imam is in Ruku, he can make niyyat, say the first takbir of the prayers, and then go into Ruku.

🔷🔶1541. If a person forgets one Sajdah in Eid prayers, he should perform it after the prayers. Similarly, if something takes place for which a Sajadatus Sahv would be necessary after daily prayers, it will also be necessary after the Eid prayers.

https://www.sistani.org/english/book/48/2259/

💠💠💠@AbodeofWisdom💠💠

Shiavault
Shiavault holds a variety of Shia Islamic books in English for online reading and in e-reader formats (epub/mobi) to the benefit of Muslims and non-Muslims.

http://www.shiavault.com

@AbodeofWisdom

🔹Sacred Roots works to nourish a community of Muslims rooted in the teachings of the Prophet (ṣ) and his Family (ʿa). We connect people of various backgrounds and experiences and together explore the spiritual and intellectual heritage of Islam through acts of devotion, study, and service.

📍You can find out more about this beautiful community at:

🌐https://www.sacredrootscommunity.org

@AbodeofWisdom

💠💠💠﷽💠💠💠

🔷🔶1536. In Eid ul Azha, it is Mustahab that the above mentioned takbirs be said after ten prayers, of which the first is the Zuhr prayers of Eid day and the last is the Fajr of 12th Zillhajj. It is also Mustahab that after the above mentioned takbirs, the following be recited: "Allahu Akbar 'ala ma razaqana min bahimatil an 'am, wal hamdu lil lahi ala ma ablana". If, a person happens to be in Mina on the day of Eid ul Azha, it is Mustahab that he should say these takbirs after fifteen prayers, of which the first is Zuhr prayers of Eid day, and the last is the Fajr prayers of the 13th of Zillhajj.

🔷🔶1537. The recommended precaution is that women should avoid going to offer Eid prayers. This precaution does not apply to elderly women.

🔷🔶1538. Like in all other prayers, the follower should recite everything in the Eid prayers, except Surah al-Hamd and the other Surah.

🔷🔶1539. If a follower joins the prayers at a time when the Imam has already said some takbirs, he should, while the Imam performs Ruku, say all the takbirs and qunut which he has missed, and it will be sufficient if in each qunut he says: Subhanallah or Alhamdu lillah only.

🔷🔶1540. If a person joins the Eid prayers when the Imam is in Ruku, he can make niyyat, say the first takbir of the prayers, and then go into Ruku.

🔷🔶1541. If a person forgets one Sajdah in Eid prayers, he should perform it after the prayers. Similarly, if something takes place for which a Sajadatus Sahv would be necessary after daily prayers, it will also be necessary after the Eid prayers.

https://www.sistani.org/english/book/48/2259/

💠💠💠@AbodeofWisdom💠💠

✅Great History books authored by Shaykh Mahdi Pishvai have recently been published and translated into English:

📍Lives of the 12 Imams P. 1: https://www.amazon.com/Lives-Twelve-Social-Political-Infallible/dp/172735902X

📍Lives of the 12 Imams P. 2: https://www.amazon.com/Lives-Twelve-Social-Political-Imams/dp/1792015534

📍Lives of the 12 Imams P. 3: https://www.amazon.com/Lives-Twelve-Social-Political-Infallible/dp/1795544139

@AbodeofWisdom

Āyatollāh Sistani

https://www.sistani.org/english/book/48/2270/

Ruling 1691. If a traveller in the month of Ramadan – whether he travelled before sunrise or he was fasting and then travelled – reaches his home town (waṭan)(5) or a place where he intends to stay for ten days before ẓuhr, in the event that he did not do anything that invalidates a fast before reaching that place, he must, based on obligatory precaution, fast on that day and it is not obligatory on him to make it up. And if he did something that invalidates a fast before reaching that place, the fast of that day is not obligatory on him and he must make it up.

Join👇🏻عضويت
@Abodeofwisdom

This Qurʼan, originally from a private library in Damascus, is one of the most important and oldest specimens of the early Qurʼanic tradition held in a Western library.
https://www.wdl.org/en/item/19529/