الحجة

#مقاله

✳️ تاریخ گزاری ویراست های داستان کربلا

🔹تورستن هیلن Torsten Hylén از دانشگاه دالارنا سوئد

🔸#سمینار_بین_المللی_شیعه_پژوهی در موسسه مطالعات عالی #پرینستون (آمریکا/ نیوجرسی)

✳️ Dating versions of the Karbalāʾ story

🔹Torsten Hylen

🔸Conference: “Shii Studies: The State of the Art,” International Conference held at the Institute for Advanced Study, Princeton NJ (December 7‐9, 2017), At Institute for Advanced Study, Princeton NJ

🔺Abstract

Despite its importance for Shīʿites and other Muslims, the story of the death of Ḥusayn b. ʿAlī at Karbala in 61/680 is clearly under-researched. So, for example, except for Borrut (2015) hardly any of the previous studies made have compared different versions of the story and attempted to set a relative date to them. Such a study is necessary in order to map the development of the Karbalāʾ story and the image of Ḥusayn in the emergence of Shīʿite ideology. In this paper I will discuss the relative date of two important versions of the Karbala story related by Ṭabarī: one, relatively short and lacking in detail, is ascribed to Imam al-Bāqir (d. 114/732); the other, much longer and more detailed, is compiled by Abū Mikhnaf (d. 157/774). Studies in other fields, such as “historical Jesus-studies,” have shown that brevity and lack of details is not a certain criterion for old age of a version of a story; in order to ascertain the relative age of two versions, detailed studies have to be made and conclusions drawn from case to case. By comparing three passages in the two versions of the Karbalāʾ story: Ḥusayn’s encounter with al-Ḥurr; Ḥusayn’s attempt to negotiate with the enemy; and the killing of Ḥusayn’s baby boy, I hope to demonstrate that the version ascribed to al-Bāqir is indeed the older of the two, although its authorship cannot be established with certainty. I will also share some thoughts about the historicity of the events described in the three passages analyzed.

https://telegram.me/studiesofshia/238

✅ مطالب بیشتر👇👇👇

#کانال
https://t.me/joinchat/AAAAAEbyDPJj5uktBOJR7A

#گروه
https://t.me/joinchat/BHCLmEnNIvdlBgP7cfriow

#مقاله
@studiesofshia
✳️ تاریخ گزاری ویراست های داستان کربلا
✳️ Dating versions of the Karbalāʾ story

🔹تورستن هیلن از دانشگاه دالارنا سوئد
🔹 Torsten Hylén
🔸#سمینار_بین_المللی_شیعه_پژوهی در موسسه مطالعات عالی #پرینستون (آمریکا/ نیوجرسی)
🔸Conference: “Shii Studies: The State of the Art,” International Conference held at the Institute for Advanced Study, Princeton NJ (December 7‐9, 2017), At Institute for Advanced Study, Princeton NJ

🔺Abstract
Despite its importance for Shīʿites and other Muslims, the story of the death of Ḥusayn b. ʿAlī at Karbala in 61/680 is clearly under-researched. So, for example, except for Borrut (2015) hardly any of the previous studies made have compared different versions of the story and attempted to set a relative date to them. Such a study is necessary in order to map the development of the Karbalāʾ story and the image of Ḥusayn in the emergence of Shīʿite ideology. In this paper I will discuss the relative date of two important versions of the Karbala story related by Ṭabarī: one, relatively short and lacking in detail, is ascribed to Imam al-Bāqir (d. 114/732); the other, much longer and more detailed, is compiled by Abū Mikhnaf (d. 157/774). Studies in other fields, such as “historical Jesus-studies,” have shown that brevity and lack of details is not a certain criterion for old age of a version of a story; in order to ascertain the relative age of two versions, detailed studies have to be made and conclusions drawn from case to case. By comparing three passages in the two versions of the Karbalāʾ story: Ḥusayn’s encounter with al-Ḥurr; Ḥusayn’s attempt to negotiate with the enemy; and the killing of Ḥusayn’s baby boy, I hope to demonstrate that the version ascribed to al-Bāqir is indeed the older of the two, although its authorship cannot be established with certainty. I will also share some thoughts about the historicity of the events described in the three passages analyzed.
https://telegram.me/studiesofshia/1081
#مطالعات_شیعه_در_غرب
@studiesofshia

#مقاله
@studiesofshia
✳️ تاریخ گزاری ویراست های داستان کربلا
✳️ Dating versions of the Karbalāʾ story

🔹تورستن هیلن از دانشگاه دالارنا سوئد
🔹 Torsten Hylén
🔸#سمینار_بین_المللی_شیعه_پژوهی در موسسه مطالعات عالی #پرینستون (آمریکا/ نیوجرسی)
🔸Conference: “Shii Studies: The State of the Art,” International Conference held at the Institute for Advanced Study, Princeton NJ (December 7‐9, 2017), At Institute for Advanced Study, Princeton NJ

🔺Abstract
Despite its importance for Shīʿites and other Muslims, the story of the death of Ḥusayn b. ʿAlī at Karbala in 61/680 is clearly under-researched. So, for example, except for Borrut (2015) hardly any of the previous studies made have compared different versions of the story and attempted to set a relative date to them. Such a study is necessary in order to map the development of the Karbalāʾ story and the image of Ḥusayn in the emergence of Shīʿite ideology. In this paper I will discuss the relative date of two important versions of the Karbala story related by Ṭabarī: one, relatively short and lacking in detail, is ascribed to Imam al-Bāqir (d. 114/732); the other, much longer and more detailed, is compiled by Abū Mikhnaf (d. 157/774). Studies in other fields, such as “historical Jesus-studies,” have shown that brevity and lack of details is not a certain criterion for old age of a version of a story; in order to ascertain the relative age of two versions, detailed studies have to be made and conclusions drawn from case to case. By comparing three passages in the two versions of the Karbalāʾ story: Ḥusayn’s encounter with al-Ḥurr; Ḥusayn’s attempt to negotiate with the enemy; and the killing of Ḥusayn’s baby boy, I hope to demonstrate that the version ascribed to al-Bāqir is indeed the older of the two, although its authorship cannot be established with certainty. I will also share some thoughts about the historicity of the events described in the three passages analyzed.
https://telegram.me/studiesofshia/1081
#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

#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

How many words does the Arabic language have?

Any concrete answer to this is actually false! Arabic is much more flexible to have its vocabulary counted by the number of words.

There are “accurate” answers though about how many are there in different Ma`ajim (plural of Mu`jam, a collection of words organized and categorized by the alphabetic order) An “oh-so-specific-and-logical” answer that is more of an assumption to me is that Arabic has: between 100,000 (if you are so stingy), just a few millions (if you disregard all words not currently in usage), 12 million (one restrict rule) 90 million words and 500 million words!

All of these numbers are the results of linguistic queries conducted in the past. And the number varies depending on what do you count as a word.
So, why did I say we can never know? It’s because Arabic has a three-/four-/five-lettered root in the simplest past form, it has a meaning in itself like for example:

كَـتَـبَ KaTaBa (a=shwa, short vowel)
This verb means “wrote”, no indication of female, duality, plurality, direction of action or emphasize yet… This word can now generate at least 30 other meaningful words!

Just put that small root into DOZENS OF word scales/patterns to attach each root to a certain scale/pattern which in itself implies a specific kind of word).
What on Earth does that even mean?
Let’s take KaTaBa and implement it into a dozen of different scales:
×You can create several verbs simply meaning to write, but in different tenses and doers: كَتبتَ، كَتَبَتْ، كتبتي، كتبتم، كتبتما، كتبتن، يكتبون تكتبن
 
But literally, that’s not even half of the possible words (they’re all distinct from one another, and accurate to the letter! So if use one of them, it won’t be confused with another. There’s no redundancy of different versions of one verb, each variation serves a certain purpose, it can reflect a different gender, being singular or plural, being in the past, present, future or more, etc. )
× A dozen of nouns and adjectives:
1- doer = [KaTeB] = كاتب = writer (Scale: فاعِل - Fa3el)
2- object = [maKToB] = مكتوب = written/message (Scale: مَفعول - maF3ool)
3- different object = [KeTaab] = كِتاب = book (Scale: فِعال - Fe3aal)
4- another object = [maKTaBah] = مكتبة = library (Scale: maF3aLah)
Additionally: كُتاب، مَكتَب، إكّتِتاب، مُكاتبة، كُتَيّب ….. It DOESN’T stop any time soon, all kinds of words related to writing you can imagine can somehow all be expressed using a three-sound/three-letter -root, put in so many shapes and forms!

So, there is no correct answer, as a lot of words can be put in any scale and give a lot of grammatically correct words, while each word can be never or rarely used locally… It would still be a valid and comprehensible word.
Example: كَتُوب [KaTooB] - this word would mean someone who writes a lot, I don’t remember reading it before, but I doubt anyone who knows proper Arabic would find it difficult to understand what it means.
The other problem is when people count from معاجم [Ma`ajim], it’s not like that collection of all words in a language… Arabic got super changed, yet remained untouched, meaning the the Standard Arabic is still almost the same, yet the different local Arabic dialects Also were born, having simpler vocabulary yet more modern and has more borrowed and Arabized words!

The correct answer: You can barely count how many scales are there, then you’ll have to count how many roots are there, the multiplication of the two will give you only the maximum possible words from known roots, it’s 100% not accurate, because not all of them are used (although they all have meanings and can be used!)

And also a lot of words don’t count (for being too similar to another word) or get counted twice in two close case (because the word for the two boys lived is different from the word for a group of women or a gendered human name/adj. or an animal, etc.!

https://www.quora.com/How-many-words-does-the-Arabic-language-have

@AbodeofWisdom

A true story with a beautiful point told by Emam Khomeini when he was in Najaf regarding a deceiver who came to Najaf to misguide Emam. Then Emam narrates a case of a non-muslim (jewish) man who converted to Islam and then became a hardcore Muslim.

The grand scholar of Hamadān called upon him. When the new Muslim arrived, the scholar asked if he knew him and his ancestors. So the convert replied affirmative and said he is a great scholar who is the descendent of the Prophet Mohammad and his progeny (peace be with them).

Then the scholar asked who he is. So the man replied he is a convert and his forefathers were non-Muslim.

Finally, the scholar inquired: then why and how did you become more ‘Muslim’ than me?

(At that moment, the ‘hardcore convert Muslim’ understood that he was exposed and his scheme was identified by the scholar so he just disappeared).


Note:
Deceivers can misguide communities and create complicated troubles (in belief and faith, especially through innovated rituals). Adherence to true scholars leads to salvation, and true understanding of the essence of Islam from authentic sources and credentialed experts from Seminarian institutions prevents such deception.

https://t.me/AbodeofWisdom/5252

A true story with a beautiful point told by Emam Khomeini when he was in Najaf regarding a deceiver who came to Najaf to misguide Emam. Then Emam narrates a case of a non-muslim (jewish) man who converted to Islam and then became a hardcore Muslim.

The grand scholar of Hamadān called upon him. When the new Muslim arrived, the scholar asked if he knew him and his ancestors. So the convert replied affirmative and said he is a great scholar who is the descendent of the Prophet Mohammad and his progeny (peace be with them).

Then the scholar asked who he is. So the man replied he is a convert and his forefathers were non-Muslim.

Finally, the scholar inquired: then why and how did you become more ‘Muslim’ than me?

(At that moment, the ‘hardcore convert Muslim’ understood that he was exposed and his scheme was identified by the scholar so he just disappeared).


Note:
Deceivers can misguide communities and create complicated troubles (in belief and faith, especially through innovated rituals). Adherence to true scholars leads to salvation, and true understanding of the essence of Islam from authentic sources and credentialed experts from Seminarian institutions prevents such deception.

https://t.me/AbodeofWisdom/5252

A true story with a beautiful point told by Emam Khomeini when he was in Najaf regarding a deceiver who came to Najaf to misguide Emam. Then Emam narrates a case of a non-muslim (jewish) man who converted to Islam and then became a hardcore Muslim.

The grand scholar of Hamadān called upon him. When the new Muslim arrived, the scholar asked if he knew him and his ancestors. So the convert replied affirmative and said he is a great scholar who is the descendent of the Prophet Mohammad and his progeny (peace be with them).

Then the scholar asked who he is. So the man replied he is a convert and his forefathers were non-Muslim.

Finally, the scholar inquired: then why and how did you become more ‘Muslim’ than me?

(At that moment, the ‘hardcore convert Muslim’ understood that he was exposed and his scheme was identified by the scholar so he just disappeared).


Note:
Deceivers can misguide communities and create complicated troubles (in belief and faith, especially through innovated rituals). Adherence to true scholars leads to salvation, and true understanding of the essence of Islam from authentic sources and credentialed experts from Seminarian institutions prevents such deception.

https://t.me/AbodeofWisdom/5252

Difference between Research Proposal and Research Report

• While a research proposal is the beginning of a research, research report can be considered its culmination

• Research proposal is a serious document as the approval of research topic and the researcher hinges upon its presentation and as such any student desirous of pursuing research.

• Research report is also an important document that reflects the effort put in by the student and should be prepared with sincerity and simplicity in a prescribed format.

• While chosen subject and identified problem are more important in a research proposal, the experimental results and methodology assume significance in the case of research report.

#مصطلحات_البحث

غير محبب انك تستخدمينه كمرجع ولكن ان كان ولابد فيكون تسوينه كأن المصدر من النت. يعني كذا حسب APA
Björkman, H., & Hillergren, M. (2014). The effects of working capital management on firm profitability
A study examining the impacts of different company characteristics. retrieved from Umea School of Business and Economics website: URL

ملاحظة:العنوان يكون ب italics
URL يوضع مكانه رابط الفايل

#المصادر_والمراجع