مكتبة المجلسي ودارالتراث

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 Emergence of Modern Shi'ism: Islamic Reform in Iraq and Iran - Heern...⬇️


@erfaneeslami1

سلام؛ طاعات همگی قبول.
آیا کسی از دوستان فایل این کتاب رو داره؟
Amir-Moezzi, M.A. 1994. The Divine Guide in Early Shi‘ism,
The Sources of Esotericism in Islam, tr. D. Streight, State
University of New York Press, Albany

“Nothing is more beloved to Allah than two drops and two footsteps: a teardrop from fear of Allah and a drop of blood shed in the way of Allah. As for two footsteps, a footstep in the way of Allah and a footstep in one of the obligations of Allah.”


Translation:

"هیچ چیزی برای خدا محبوب تر از دو قطره و دو قدم نیست: قطره ای از ترس از خدا و یک قطره خون ریخته شده در راه خدا. در مورد دو قدم ، یک قدم در راه خدا و یک قدم در انجام یکی از واجبات خدا. "

uiola
• 19th Century Ideological Foundations of the Islamic Revolution
Ezra Tzfadya

1:15-2:30 Lunch

2:30-4:00 – Panel 7

Session A: Socio-Political Issues
• The Fiscal Authority of the Imams: Analyzing Imamic Jurisprudential Statements on Khums and Zakāt
Ed Hayes
• The Military Conduct of Prophet Muhammad and Imam Ali: Examining their use of water resources
Mahdi Mojtahedi
• An Analysis of Shahid Sadr’s Method: Discovering Islamic Economic Doctrine from Islamic Economic Laws and its Broader Application
Mahdieh Mohammadi Araghi and Mahmoud Mohammadi Araghi

Session B: Contemporary Iran
• The Mad Muslim Mob: De/Mythologizing Iran
Hossein Nazari
• Analysis of Marjane Satrapi’s Persepolis
Mersedeh Dadmohammadi
• Iranian Women: between tradition and modernity
Sarah Scio

4:00-4:20 Shi’as and Benedictines by Abbott Timothy

4:20-4:50 Closing address by Dr. M. A. Shomali

مقاله منتشره در سایت های خبری آفریقایی در خصوص شناخت اهل سنت و مذهب تشیع و ذکر تفاوت آنها با یکدیگر
این نوع مقالات فارغ از اینکه تا چقدر صحیح بوده و توانسته باشند، اصول مذهب تشیع را به نسل جدید آفریقا و متفکران آن ، باید مورد بررسی قرار گیرد.
دوستانی که مطالعه کردند ، نظرات خود را اعلام فرمایند.
مرکز مطالعات راهبردی آفریقا

With Arab world conflicts so often making headlines, the terms Shia and Sunni – the two main branches of Islam – are now familiar to many non-Muslims following world news, even if the characteristics that distinguish one from the other remain unclear. Here we look at the history of the two sects of Islam, their differences and the distribution of their followers across the world.

The Shia (sometimes written Shi’ite) movement within Islam has political origins; after the death of the Prophet Muhammed in AD 632, the founders of the Shia sect (who are collectively known as Shi’a) wanted power to pass to the Prophet’s son-in-law and cousin, Ali, and then to his male successors. Over the centuries that followed, religious differences developed between Shi’a and non-Shi’a Muslims alongside the initial political distinctions. The Shi’a – who account for around 10-13% of the world’s estimated 1,6 billion Muslim believers – acknowledge Ali as the divinely appointed Caliph (ruler of the nation of Islam) and his successors as Imams, who are blessed with divine knowledge.

Muhammad didn’t appoint his successor definitively and in the wake of his death the community of Arabic tribes he had converted to Islam a short time before, drifted to the edge of collapse.

Muhammad’s followers hastily appointed his successor as Caliph themselves, chosing his father- in-law, who also happened to be among his closest friends, Abu Bakr.

According to some Shia sources, many Muslims believed Muhammad had appointed Ali, the husband of his daughter, as his successor. The division started at around this moment of history- those who backed Ali against Abu Bakr became the Shi’a. The name itself comes from the Arabic word sía, which means ’party’ or ’successors’, referring to the first successors of Ali, namely the ’party of Ali’ or ’síat Ali’.

As it transpired Ali was selected to be the fourth Caliph, between AD 656 and AD 661. The division in Islam crystallised when Ali’s son, Hussein, was killed in AD 680 in Karbala, Iraq by the ruling Caliph’s troops. After Hussein’s killing, the Sunni Caliphs seized and consolidated their political power, leaving the Shi’a marginalised.

According to the Pew Research Center’s Forum on Religion & Public Life, in most countries in the Middle-East, at least 40% of Sunnis don’t consider Shi’a to be real Muslims; meanwhile, among Shi’a criticism of Sunnis is sometimes an accusation that Sunni dogmatism can be a fertile breeding ground for Islamic extremist.

Differences in religious practices

Aside the fact that Shi’a pray three times a day and Sunnis five times, there are also differences between Shi’a and Sunni perception of Islam. Both branches are based on the teachings of the holy Quran, with the second most important source being the Sunnah, the exemplary way of life for Muslims as defined by both the Quran and the teachings of the Prophet Muhammed, known as Hadith. Shi’a Muslims also consider the of the imams as Hadith.

One of the most important differences between the ideology of the two sects is that the Shi’a consider Imams to be divine and in possession of spiritual authority, a mediator between Allah and the believers. For Shi’a, the Imam is not simply the deputy of the Prophet, but his representative on Earth. Thus the Shi’a do not only make their pilgrimage (Hajj) to Mecca, but also to the tombs of 11 of the 12 Imams, who are considered saints (the 12th Imam, Mehdi, is considered ‘hidden’ or disappeared.

Sunni Muslims do not attach such reverence to an Imam and in Sunni Islam the term Imam refers to a contemporary mosque or Muslim community leader.

The five pillars of Islam – the declaration of Faith, Prayer, Fasting, Charity and Pilgrimage – while shared between Shi’a and Sun

🔰The reality of the "Shi'a"🔰

✔The hadith is number 34 of the book "Sifat ush-Shi'a" which directly and without any formalities explains the essence of a "Shi'a". The book is compiled by Shaykh Sadooq (may Gods mercy be with him), who was amongst the greatest foundational scholars in the preservation of the pristine path of Islam after the occultation of Imam Mahdi, may God hasten his reappearance.

📍From the Hadith we learn that 'detestation' does not manifest from the heart of a believer into the corporeal world where it would harm others. Anger is restrained and hatred is shackled. Thus a "Mu'min" is he who's shadow is a shield for others.

📍The "Shi'a" do not easily ask others for favors unless it is their own intimate brethren and companions. Thus highlighting that the "Shi'a" are those who are a band of firm brothers.

📍The "Shi'a" do not bark or speak loudly and or disrespectfully like animals towards others, weather they be arguing or wailing. Weather they be friends, or foes. Hence, they are calm and firm on the path of righteousness and nobility.

📍They do not run after pennies of wealth, nor do they have the desire to as well. Thus, they do not sell their moral values for the cheap offers of "Dunya".

📍The lives of the "Shi'a" are simple, their homes do not exceed extravagance, and they will move or relocate without any resistance if it means to maintain their position on the path of "truth". Hence, they are constantly adhered to the values of truth.

📍Whether rich or poor, they always have a fixed share of their wealth for giving to others. They care and share of the bounties that God has blessed them. Thus, they are generous.

📍The "Shi'a" are intimate and interconnected with each other, and when they pass away, will visit each other and enjoy the others presence in the graves. Thus, it illustrates the elevated rank and station of a "Shi'a" even after life in this world.

📍When asked, where are these people?

📍Imam Sadiq, peace be with him, replies: "You will find them living in the outskirts and among the marts. They are the intendeds in Allah’s saying: 'They are humble towards the believers and dignified to the unbelievers' (5:54)".

🌺May God guide all of us to the path of true values and station us on the ark of salvation in this world and the next.

@AbodeOfWisdom

A village in France whose entire inhabitants are Muslim and converted to Shi'ah faith and awaiting the advent of the Imam of Time (عجل الله فرجه الشريف)

@AbodeofWisdom

(A Rare Book)

Socio-Intellectual History of the Ithnā Asharī Shī’īs in India Vol01
(Vol 01 7th to 16th Century A. D.)
With the analysis of early Shi’ism
(Vol 02 16th to 19th Century A. D.)

Saiyid Akhtar Abbas Rizvi (b 1921)
M. A., Ph. D., D. Litt. F. A. H. (Australia)

First published in 1986 by
Munshiram Manoharlal Publishers. Pvt. Ltd. New Delhi, India.
And
Ma’rifat Publishung House
16 Patey Streer, Campbell,
Canberra, A. C. T. 2610
Australia 1986
@AbodeofWisdom

(A Rare Book)

Socio-Intellectual History of the Ithnā Asharī Shī’īs in India Vol02
(Vol 01 7th to 16th Century A. D.)
With the analysis of early Shi’ism
(Vol 02 16th to 19th Century A. D.)

Saiyid Akhtar Abbas Rizvi (b 1921)
M. A., Ph. D., D. Litt. F. A. H. (Australia)

First published in 1986 by
Munshiram Manoharlal Publishers. Pvt. Ltd. New Delhi, India.
And
Ma’rifat Publishung House
16 Patey Streer, Campbell,
Canberra, A. C. T. 2610
Australia 1986
@AbodeofWisdom

🔰The reality of the "Shi'a"🔰

✔The hadith is number 34 of the book "Sifat ush-Shi'a" which directly and without any formalities explains the essence of a "Shi'a". The book is compiled by Shaykh Sadooq (may Gods mercy be with him), who was amongst the greatest foundational scholars in the preservation of the pristine path of Islam after the occultation of Imam Mahdi, may God hasten his reappearance.

📍From the Hadith we learn that 'detestation' does not manifest from the heart of a believer into the corporeal world where it would harm others. Anger is restrained and hatred is shackled. Thus a "Mu'min" is he who's shadow is a shield for others.

📍The "Shi'a" do not easily ask others for favors unless it is their own intimate brethren and companions. Thus highlighting that the "Shi'a" are those who are a band of firm brothers.

📍The "Shi'a" do not bark or speak loudly and or disrespectfully like animals towards others, weather they be arguing or wailing. Weather they be friends, or foes. Hence, they are calm and firm on the path of righteousness and nobility.

📍They do not run after pennies of wealth, nor do they have the desire to as well. Thus, they do not sell their moral values for the cheap offers of "Dunya".

📍The lives of the "Shi'a" are simple, their homes do not exceed extravagance, and they will move or relocate without any resistance if it means to maintain their position on the path of "truth". Hence, they are constantly adhered to the values of truth.

📍Whether rich or poor, they always have a fixed share of their wealth for giving to others. They care and share of the bounties that God has blessed them. Thus, they are generous.

📍The "Shi'a" are intimate and interconnected with each other, and when they pass away, will visit each other and enjoy the others presence in the graves. Thus, it illustrates the elevated rank and station of a "Shi'a" even after life in this world.

📍When asked, where are these people?

📍Imam Sadiq, peace be with him, replies: "You will find them living in the outskirts and among the marts. They are the intendeds in Allah’s saying: 'They are humble towards the believers and dignified to the unbelievers' (5:54)".

🌺May God guide all of us to the path of true values and station us on the ark of salvation in this world and the next.

@AbodeOfWisdom

Full Documentary
A village in France whose entire inhabitants are Muslim and converted to Shi'ah faith and awaiting the advent of the Imam of Time (عجل الله فرجه الشريف)

Join👇🏻عضويت
@AbodeofWisdom