با سلام استاد چترایی، مدیر این کانال نسخه پژوهی هستند که در همین گروه هم حضور دارند
سلام علیکم.
اگر دوستان نسخه خطی از اثار رشید الدین وطواط دارند ممنون میشم.
مثل ابکار الافکار، عرایس الخواطر، بدایع الترصیعات، دیوان اشعار
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وصف المجموعة
آرشیو گفتگوها و نوشته‌های تراثی (July 2016-June 2019)
مستخدم مجهول
Hossein Mottaqi
Mankdimدر دیوار مهربانی دیوان اشعار و مطلوب کل طالب وطواط هست
Forwarded From دفتر شیخ محمد مشفق اصفهانی
مستخدم مجهول
صفحه اول از فایل فوق که رساله انوار السرائر ومصباح الزائر در فضائل حضرت سید الشهداء علیه السلام است
@shahida_moshfegh
@shahida_moshfegh
Forwarded From دفتر شیخ محمد مشفق اصفهانی
مستخدم مجهول
صفحه آخر از فایل فوق که رساله انوار السرائر ومصباح الزائر در فضائل حضرت سید الشهداء علیه السلام است
@shahida_moshfegh
@shahida_moshfegh
مستخدم مجهول
سلام علیکم
?توضیح مختصری در رابطه با تأریخ أنگلوساکسون در دائرة المعارف بریتانیکا:
Anglo-Saxon Chronicle, chronological account of events in Anglo-Saxon and Norman England, a compilation of seven surviving interrelated manuscript records that is the primary source for the early history of England. The narrative was first assembled in the reign of King Alfred (871–899) from materials that included some epitome of universal history: the Venerable Bede’s Historia ecclesiastica gentis Anglorum, genealogies, regnal and episcopal lists, a few northern annals, and probably some sets of earlier West Saxon annals. The compiler also had access to a set of Frankish annals for the late 9th century. Soon after the year 890 several manuscripts were being circulated; one was available to Asser in 893, another, which appears to have gone no further than that year, to the late 10th-century chronicler Aethelweard, while one version, which eventually reached the north and which is best represented by the surviving E version, stopped in 892. Some of the manuscripts circulated at this time were continued in various religious houses, sometimes with annals that occur in more than one manuscript, sometimes with local material, confined to one version. The fullness and quality of the entries vary at different periods; the Chronicle is a rather barren document for the mid-10th century and for the reign of Canute, for example, but it is an excellent authority for the reign of Aethelred the Unready and from the reign of Edward the Confessor until the version that was kept up longest ends with annal 1154.
The Chronicle survived to the modern period in seven manuscripts (one of these being destroyed in the 18th century) and a fragment, which are generally known by letters of the alphabet. The oldest, the A version, formally known as C.C.C. Cant. 173 from the fact that it is at Corpus Christi College, Cambridge, is written in one hand up to 891 and then continued in various hands, approximately contemporary with the entries. It was at Winchester in the mid-10th century and may have been written there. It is the only source for the account of the later campaigns of King Edward the Elder. Little was added to this manuscript after 975, and in the 11th century it was removed to Christ Church, Canterbury, where various interpolations and alterations were made, some by the scribe of the F version. The manuscript G, formally known as Cotton Otho B xi (from the fact that it forms part of the Cotton collection of manuscripts at the British Museum), which was almost completely destroyed by fire in 1731, contained an 11th-century copy of A, before this was tampered with at Canterbury. Its text is known from a 16th-century transcript by L. Nowell and from Abraham Wheloc’s edition (1644).
The B version (Cott. Tib. A vi) and the C version (Cott. Tib. B i) are copies made at Abingdon from a lost archetype. B ends at 977, whereas C, which is an 11th-century copy, ends, mutilated, in 1066. Their lost original incorporated into the text in a block after annal 915 a set of annals (902–924) known as the Mercian Register.
? PAGE 01 OF 02
? https://t.me/h_almousavi
?توضیح مختصری در رابطه با تأریخ أنگلوساکسون در دائرة المعارف بریتانیکا:
Anglo-Saxon Chronicle, chronological account of events in Anglo-Saxon and Norman England, a compilation of seven surviving interrelated manuscript records that is the primary source for the early history of England. The narrative was first assembled in the reign of King Alfred (871–899) from materials that included some epitome of universal history: the Venerable Bede’s Historia ecclesiastica gentis Anglorum, genealogies, regnal and episcopal lists, a few northern annals, and probably some sets of earlier West Saxon annals. The compiler also had access to a set of Frankish annals for the late 9th century. Soon after the year 890 several manuscripts were being circulated; one was available to Asser in 893, another, which appears to have gone no further than that year, to the late 10th-century chronicler Aethelweard, while one version, which eventually reached the north and which is best represented by the surviving E version, stopped in 892. Some of the manuscripts circulated at this time were continued in various religious houses, sometimes with annals that occur in more than one manuscript, sometimes with local material, confined to one version. The fullness and quality of the entries vary at different periods; the Chronicle is a rather barren document for the mid-10th century and for the reign of Canute, for example, but it is an excellent authority for the reign of Aethelred the Unready and from the reign of Edward the Confessor until the version that was kept up longest ends with annal 1154.
The Chronicle survived to the modern period in seven manuscripts (one of these being destroyed in the 18th century) and a fragment, which are generally known by letters of the alphabet. The oldest, the A version, formally known as C.C.C. Cant. 173 from the fact that it is at Corpus Christi College, Cambridge, is written in one hand up to 891 and then continued in various hands, approximately contemporary with the entries. It was at Winchester in the mid-10th century and may have been written there. It is the only source for the account of the later campaigns of King Edward the Elder. Little was added to this manuscript after 975, and in the 11th century it was removed to Christ Church, Canterbury, where various interpolations and alterations were made, some by the scribe of the F version. The manuscript G, formally known as Cotton Otho B xi (from the fact that it forms part of the Cotton collection of manuscripts at the British Museum), which was almost completely destroyed by fire in 1731, contained an 11th-century copy of A, before this was tampered with at Canterbury. Its text is known from a 16th-century transcript by L. Nowell and from Abraham Wheloc’s edition (1644).
The B version (Cott. Tib. A vi) and the C version (Cott. Tib. B i) are copies made at Abingdon from a lost archetype. B ends at 977, whereas C, which is an 11th-century copy, ends, mutilated, in 1066. Their lost original incorporated into the text in a block after annal 915 a set of annals (902–924) known as the Mercian Register.
? PAGE 01 OF 02
? https://t.me/h_almousavi
مستخدم مجهول
The D version (Cott. Tib. B iv) and the E version (kept at the Bodleian Library, Oxford, Laud Misc. 636) share many features, including the interpolation of much material of northern interest taken from Bede and from annals also used by Simeon of Durham; hence they are known as the “northern recension.” D has also dovetailed into its text the Mercian Register and contains a fair amount of northern material found in no other version. It is quite detailed in the English descent of Queen Margaret of Scotland. D, which is kept up until 1079, probably remained in the north, whereas the archetype of E was taken south and continued at St. Augustine’s, Canterbury, and was used by the scribe of manuscript F.
The F version (Cott. Domit. A viii) is an abridgment, in both Old English and Latin, made in the late 11th or early 12th century, based on the archetype of E, but with some entries from A. It extends to 1058. Finally, the fragment H (Cott. Domit. A ix) deals with 1113–14 and is independent of E, the only other version to continue so late.
? https://www.britannica.com/topic/Anglo-Saxon-Chronicle
? ترجمۀ سطور أول متن فوق در دائرة المعارف BRITANNICA (به فارسی):
«تأریخ أنگلوساکسون از مهم‌ترین أسناد تاریخی است که از دوران قرون وسطی به جای مانده است. این کتاب إبتداء به فرمان پادشاه آلفرد کبیر در حدود سال 890 میلادی گردآوری شد، و تا أواسط قرن دوازدهم میلادی توسط نویسندگان و مؤرخین مختلف، وقائع سال‌های بعد به آن افزوده شد. ما فکر می‌کنیم که این کتاب به عنوان کامل‌ترین سند تأریخ بریتانیا از آغاز آن تا دورۀ حکم‌فرمائی پادشاه استفن در سال 1154 میلادی بوده باشد. اگرچه این کتاب ممکن است تأریخ فراگیر و بی‌نقصی نبوده باشد ولی این مسأله از أرزش بی‌بدیل آن در به دست آوردن تصویری روشن‌تر از تأریخ هزار سال پیش بریتانیا نمی‌کاهد».
?مشاهدۀ آنلاین صفحۀ مرتبط با وقائع سنوات 676 إلی 699 میلادی، در تأریخ أنگلوساکسون:
? http://www.britannia.com/history/docs/676-99.html
? PAGE 02 OF 02
? https://t.me/h_almousavi
The F version (Cott. Domit. A viii) is an abridgment, in both Old English and Latin, made in the late 11th or early 12th century, based on the archetype of E, but with some entries from A. It extends to 1058. Finally, the fragment H (Cott. Domit. A ix) deals with 1113–14 and is independent of E, the only other version to continue so late.
? https://www.britannica.com/topic/Anglo-Saxon-Chronicle
? ترجمۀ سطور أول متن فوق در دائرة المعارف BRITANNICA (به فارسی):
«تأریخ أنگلوساکسون از مهم‌ترین أسناد تاریخی است که از دوران قرون وسطی به جای مانده است. این کتاب إبتداء به فرمان پادشاه آلفرد کبیر در حدود سال 890 میلادی گردآوری شد، و تا أواسط قرن دوازدهم میلادی توسط نویسندگان و مؤرخین مختلف، وقائع سال‌های بعد به آن افزوده شد. ما فکر می‌کنیم که این کتاب به عنوان کامل‌ترین سند تأریخ بریتانیا از آغاز آن تا دورۀ حکم‌فرمائی پادشاه استفن در سال 1154 میلادی بوده باشد. اگرچه این کتاب ممکن است تأریخ فراگیر و بی‌نقصی نبوده باشد ولی این مسأله از أرزش بی‌بدیل آن در به دست آوردن تصویری روشن‌تر از تأریخ هزار سال پیش بریتانیا نمی‌کاهد».
?مشاهدۀ آنلاین صفحۀ مرتبط با وقائع سنوات 676 إلی 699 میلادی، در تأریخ أنگلوساکسون:
? http://www.britannia.com/history/docs/676-99.html
? PAGE 02 OF 02
? https://t.me/h_almousavi
Forwarded From مركز الفقيه العاملي لاحياء التراث
الفقيه العاملي
alameleyatelegramDate
2nd century hijra (final quarter of the 8th century CE).[1]
The results of radiocarbon dating of this manuscript were published by Efim Rezvan. For this manuscript, a 68.3% confidence level (1σ) yields the dating ranges, 781 CE - 791 CE, 825 CE - 843 CE, 859 CE - 903 CE and 915 CE - 977 CE. The 95.4 % confidence level (2σ) yields 775 CE - 995 CE.[2] Palaeographic analysis of this manuscript gave the date around the final quarter of the 8th century CE.[3] This dating was also agreed by François Déroche.[4]
History Of The Manuscript
The major portion of this manuscript is at the Institute of Oriental Studies, St. Petersburg, Russia, with smaller number of folios scattered in Katta Langar, Bukhara and Tashkent. Manuscript E 20 at St. Petersburg was bought by the Institute of Oriental Studies in 1936 from an elderly lady who most probably "purchased" it from the library of Irinei Georgievich Nofal, Professor of Arabic and Islamic law at the School of Oriental Languages of the Ministry of Affairs during the second half of the nineteenth century. Nofal was born into a very well-known Arab-Christian family in Tripoli, Syria, and had received a typical Leventine education and spoke French fluently. He divided his time between commerce, representing foreign powers and literary endeavours. The fate of his library, however, is not as remarkable as his upbringing. Nofal's sons were neither interested in scholarship nor literature and consequently they did not make careers for themselves, preferring to live at their father's expense. Gradually reaching a point where, taking advantage of his advanced years, they secretly sold off his library piecemeal to booksellers. After his death, the entire library was disposed off.[5]
In June 1998, Efim Rezvan published an article with the detailed description of the manuscript at the Institute of Oriental Studies, St. Petersburg, in the ḥijāzī script.[6] About a year later François Déroche published the Qur'anic fragments at Katta Langar and compared it with the manuscript E 20 at St. Petersburg.[7] Here he positively identified both these manuscripts belonging to the same codex. Déroche also mentioned yet another folio from this codex held in the collection of the Uzbekistan Academy of Sciences, Bīrūnī Institute of Oriental Studies, Tashkent. Later Rezvan identified two more folios from this codex held at the Ibn Sīnā Bukhārā Regional Library, Bukhārā. With this information, Rezvan surmised that this codex of the Qur'an originated from the Greater Syria and Nofal brought it with him from his homeland (Tripoli, Syria).[8] The discovery of other folios at Katta Langar, Bukhārā and Tashkent suggests that this manuscript arrived in St. Petersburg via Central Asia. A facsimile edition of this codex was prepared by Rezvan in 2004.[9]
Script & Text
The text is written in what is called the late ḥijāzī script.[10] It was written by two copyists, A and B. In accordance with François Déroche's classification, both hands correspond to the styles B.I and B.II among the early Abbasid scripts.[11] The style of medial jīm / ḥāʾ / khāʾ, however, largely corresponds to style A.I. On the whole the manuscript is indicative of the transition from the ḥijāzī script to later styles. As a rule alif is perpendicular to the line, although it sometimes preserves a slight incline to the right, as does the vertical stroke in tāʾ and lām. Copyist B, a more professional hand, is characterized by a rounded finish to final jīm / ḥāʾ / khāʾ, ʿayn and ghayn, which serves as a principal distinguishing characteristic from copyist A. The number of lines per page varies widely (Copyist A - 23 to 31 lines; Copyist B - 21 to 26 lines), as does the size of the letters.
Diacritical marks to distinguish the consonants are consistently provided in the manuscript. For example, dots above tāʾ are set vertical to the line; dots above the thāʾ are either vertical or in a single horizontal line at a slight angle to the line of the text. Initial and medial qāf are marked both by two dots above the letter and a dot below it; the twoسلام علیکم
🔻توضیح مختصری در رابطه با تأریخ أنگلوساکسون در دائرة المعارف بریتانیکا:
Anglo-Saxon Chronicle, chronological account of events in Anglo-Saxon and Norman England, a compilation of seven surviving interrelated manuscript records that is the primary source for the early history of England. The narrative was first assembled in the reign of King Alfred (871–899) from materials that included some epitome of universal history: the Venerable Bede’s Historia ecclesiastica gentis Anglorum, genealogies, regnal and episcopal lists, a few northern annals, and probably some sets of earlier West Saxon annals. The compiler also had access to a set of Frankish annals for the late 9th century. Soon after the year 890 several manuscripts were being circulated; one was available to Asser in 893, another, which appears to have gone no further than that year, to the late 10th-century chronicler Aethelweard, while one version, which eventually reached the north and which is best represented by the surviving E version, stopped in 892. Some of the manuscripts circulated at this time were continued in various religious houses, sometimes with annals that occur in more than one manuscript, sometimes with local material, confined to one version. The fullness and quality of the entries vary at different periods; the Chronicle is a rather barren document for the mid-10th century and for the reign of Canute, for example, but it is an excellent authority for the reign of Aethelred the Unready and from the reign of Edward the Confessor until the version that was kept up longest ends with annal 1154.
The Chronicle survived to the modern period in seven manuscripts (one of these being destroyed in the 18th century) and a fragment, which are generally known by letters of the alphabet. The oldest, the A version, formally known as C.C.C. Cant. 173 from the fact that it is at Corpus Christi College, Cambridge, is written in one hand up to 891 and then continued in various hands, approximately contemporary with the entries. It was at Winchester in the mid-10th century and may have been written there. It is the only source for the account of the later campaigns of King Edward the Elder. Little was added to this manuscript after 975, and in the 11th century it was removed to Christ Church, Canterbury, where various interpolations and alterations were made, some by the scribe of the F version. The manuscript G, formally known as Cotton Otho B xi (from the fact that it forms part of the Cotton collection of manuscripts at the British Museum), which was almost completely destroyed by fire in 1731, contained an 11th-century copy of A, before this was tampered with at Canterbury. Its text is known from a 16th-century transcript by L. Nowell and from Abraham Wheloc’s edition (1644).
The B version (Cott. Tib. A vi) and the C version (Cott. Tib. B i) are copies made at Abingdon from a lost archetype. B ends at 977, whereas C, which is an 11th-century copy, ends, mutilated, in 1066. Their lost original incorporated into the text in a block after annal 915 a set of annals (902–924) known as the Mercian Register.
📖 PAGE 01 OF 02
🌐 https://t.me/h_almousaviThe D version (Cott. Tib. B iv) and the E version (kept at the Bodleian Library, Oxford, Laud Misc. 636) share many features, including the interpolation of much material of northern interest taken from Bede and from annals also used by Simeon of Durham; hence they are known as the “northern recension.” D has also dovetailed into its text the Mercian Register and contains a fair amount of northern material found in no other version. It is quite detailed in the English descent of Queen Margaret of Scotland. D, which is kept up until 1079, probably remained in the north, whereas the archetype of E was taken south and continued at St. Augustine’s, Canterbury, and was used by the scribe of manuscript F.
The F version (Cott. Domit. A viii) is an abridgment, in both Old English and Latin, made in the late 11th or early 12th century, based on the archetype of E, but with some entries from A. It extends to 1058. Finally, the fragment H (Cott. Domit. A ix) deals with 1113–14 and is independent of E, the only other version to continue so late.
🌐 https://www.britannica.com/topic/Anglo-Saxon-Chronicle
👈 ترجمۀ سطور أول متن فوق در دائرة المعارف BRITANNICA (به فارسی):
«تأریخ أنگلوساکسون از مهم‌ترین أسناد تاریخی است که از دوران قرون وسطی به جای مانده است. این کتاب إبتداء به فرمان پادشاه آلفرد کبیر در حدود سال 890 میلادی گردآوری شد، و تا أواسط قرن دوازدهم میلادی توسط نویسندگان و مؤرخین مختلف، وقائع سال‌های بعد به آن افزوده شد. ما فکر می‌کنیم که این کتاب به عنوان کامل‌ترین سند تأریخ بریتانیا از آغاز آن تا دورۀ حکم‌فرمائی پادشاه استفن در سال 1154 میلادی بوده باشد. اگرچه این کتاب ممکن است تأریخ فراگیر و بی‌نقصی نبوده باشد ولی این مسأله از أرزش بی‌بدیل آن در به دست آوردن تصویری روشن‌تر از تأریخ هزار سال پیش بریتانیا نمی‌کاهد».
🔻مشاهدۀ آنلاین صفحۀ مرتبط با وقائع سنوات 676 إلی 699 میلادی، در تأریخ أنگلوساکسون:
🌐 http://www.britannia.com/history/docs/676-99.html
📖 PAGE 02 OF 02
🌐 https://t.me/h_almousavi📚شماری از نرم افزارهای تخصصی تصحیح متن:
• The Text Encoding Initiative. The Guidelines of the TEI provide much detailed analysis of the procedures of critical editing, including recommendations about how to mark up a computer file containing a text with critical apparatus. See especially the following chapters of the Guidelines: 10. Manuscript Description, 11. Representation of Primary Sources, and 12. Critical Apparatus.
• Juxta is an open-source tool for comparing and collating multiple witnesses to a single textual work. It was designed to aid scholars and editors examine the history of a text from manuscript to print versions. Juxta provides collation for multiple versions of texts that are marked up in plain text or TEI/XML format.
• The EDMAC macro package for Plain TeX is a set of macros originally developed by John Lavagnino and Dominik Wujastyk for typesetting critical editions. "EDMAC" stands for "EDition" "MACros." EDMAC is in maintenance mode.
• The ledmac package is a development of EDMAC by Peter R. Wilson for typesetting critical editions with LaTeX. ledmac is in maintenance mode.
• The eledmac package is a further development of ledmac by Maïeul Rouquette that adds more sophisticated features and solves more advanced problems. eledmac was forked from ledmac when it became clear that it needed to develop in ways that would compromise backward-compatibility. eledmac is maintenance mode.
• The reledmac package is a further development of eledmac by Maïeul Rouquette that rewrittes many part of the code in order to allow more robust developments in the future. In 2015, it is in active development.
• ednotes, written by Christian Tapp and Uwe Lück is another package for typesetting critical editions using LaTeX.
• Classical Text Editor is a word-processor for critical editions, commentaries and parallel texts written by Stefan Hagel. CTE is designed for use on the Windows operating system, but has been successfully run on Linux and OS/X using Wine. CTE can export files in TEI format. CTE is currently (2014) in active development.
• Critical Edition Typesetter by Bernt Karasch is a system for typesetting critical editions starting from input into a word-processor, and ending up with typesetting with TeX and EDMAC. Development opf CET seems to have stopped in 2004.
@ahle_tamyzContinued from the last post regarding the Four Sermons delivered by Shaheed Ayatollah Mutahari on Ashura..
From Sermon 1:
"Now my point is that we have introduced thousands of distortions in retelling the narrative of Ashura, both in its outward form, that is, in respect of the very episodes and issues relating to the major events and the minor details, as well as in respect of their interpretation and meaning. Most regrettably, this event has been distorted both in its form and content. At times a distorted version has at least some resemblance to the original. But there are times when distortion is so thorough that the corrupted version has not the least resemblance to the original: the matter is not only distorted, but it is inverted and turned into its antithesis. Again I must say with utmost regret that the misrepresentations that have been carried out by us have all been in the direction of degrading and distorting the event and making it ineffective and inert in our lives" . (To be continued)
-Ayatollah Murtudha Mutahari [The Four Sermons on Ashura]
@AbodeOfWisdomDirectives 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.
@AbodeofWisdomDirectives 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
6-- There has been much clamor and fallacies regarding the view of Islam and those practicing it toward women, the way a woman is treated, what rights she has and looking into what she can do with the differing situations in life, and taking on work and (other) duties.
The first evidence to support the truth of the view held by our faith regarding the reality of a woman is that it did not forbid her from any position or rank in society, or any right in which she would be able to be just as qualified as a man. There is no default principle which sets a man ahead of a woman in the cases where the religious legal text does not clearly state that a man is to be chosen, or that the situation is specific to a man. Granted, these instances (in which the situation is specific to a man) are few and the aim in them being specific to a man is known. All of them go back to aspects dealing with religious issues in which the religious law took into account the nature of a woman which would have her incline toward safeguarding her chastity and purity, and being considerate toward her.
In all other issues dealing with the fields of knowledge, learning, gaining virtues, elevated intellectual thought, positions of production and work, a woman is on the same footing as a man. Society, including men and women, do not hesitate to refer to a woman if she excels at an aspect of some industry or science. But a woman should know the limits of her faith, her sanctity and her modest dress before entering into public positions. For, indeed, the corruption resulting from the mixing between a man and women without the religious guidelines is no secret to a rational individual. It is an obligation to observe (these limits) according to the judgment of the Exalted God, who knows the best interest of the servants.
In conclusion, we would like to note to the dear believers that our Imams and leaders (may God’s blessings be upon them), even though they were kept from their positions and ranks, they were still the pioneers in offering service and help to society. They did not hold back, may God’s blessings be upon them, from giving help (to others), or even offering advice to the oppressive government which treated them with the most severe levels of exclusion and sidelining. Hence, believers living abroad should actively participate in reforming society, offering services, and participating in choosing that which is best – that which will take everyone by the hand to the coast of safety, even if they live under the reign of a non-Islamic authority.
We ask God, the Blessed and Exalted, to grant you success and aid. May the peace, blessings and mercy of God be upon you and upon all the faithful men and women.
@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]
@AbodeofWisdomWe notice in several Ayahs a call for man to look into the effects of the past people and study how they rebelled, how they failed and the chastisement Allah punished them with due to the rebellion they demonstrated against Allah and His messengers. Allah says: “Therefore travel in the land, then see what was the end of the rejecters” (16:36), and: “So how many a town did We destroy while it was unjust, so it was fallen down upon its roofs, and (how many a) deserted well and palace raised high. Have they not travelled in the land so that they should have hearts with which to understand…” (22:46) and: “Have they not travelled in the earth and seen how the end of those before them was? They were stronger than these in prowess, and dug up the earth, and built on it in greater abundance than these have built on it, and there came to them their messengers with clear arguments; so it was not beseeming for Allah that He should deal with them unjustly, but they dealt unjustly with their own souls” (30:09) and several other Ayahs.
Therefore, in his sermon, Imam Ali (a.s.) was urging us to comprehend history by studying its experiences, for he said: “You should also fear what calamities befell peoples before you”, and calamities here are the punishments they received as a result of their deviation from the straight path, “on account of their evil deeds and detestable actions”, which they carried out and led to bad results, “so remember”, as we recall the past and try to grasp its effects and situations, “during good or bad circumstances what happened to them”, meaning to study all the positions of goodness they had and their results and all the positions of evil they had and their results, so as not to pass as mere memories and rather have stands whereby we deduce the right thoughts that establish goodness in one’s life. In the end, he called on us to “be cautious that we do not become like them”; i.e. not to follow them and adopt their methodology and consequently be entrapped with what they were entrapped with and suffer from what they suffered from. He continued to say: “After you have thought over both the conditions of these people, attach yourself to everything with which their position became honorable”, explaining the elements of goodness and success and how they upheld honor that is based on strength, for there is no such thing as honor without strength, be it a spiritual strength, a physical strength or the strength of one’s stand that prevents others from offending or ending him.
“On account of which enemies remained away from them”, so try to understand what kept the enemies far from them when they saw them arming themselves with strength, as well as with dignity and honor, “through which safety spread over them”, meaning that safety was reached after trials and after offenses having acquired the elements of honor, “by reason of which riches bowed before them”, for when they communicate and complement and strengthen each other, it would be natural that all the riches will be provided for them, for they increase through the development and investment process and as one attains gains and profits here and there, “and as a result of which privilege connected itself with their rope”, where Allah privileged them and showered them with His mercy, thus attaching this privilege to them.
“These things were abstention from division, sticking to unity”, and all that happened because they rejected division which could have disrupted their society and ended their unity. Division leads to each party standing against the other with all the aggressiveness and negativity entailed. And once this happens, the enemies will make use of that to destroy the society. So, the people here avoided division and stuck to unity, whilst opening their hearts to one another.
@AbodeofWidom💠💠💠﷽💠💠 💠
💠"Eid Al Fitr is not the end of the month of Ramadhan. Eid is the the rebirth of the human being from the dust of his (habitual) lifestyle, similar to the birth of the human from his mothers womb.
💠 Ramadhan is an oven in which the essential existence is baked to perfection and a new human is brought about. Eid Fitr is not an event or incident of joy for the passing of Ramadhan, rather it marks the rebirth of a new day and a new life for humans.
💠 It is expected that Ramadhan, with all it's dawns and breaking of fasts (iftaar) and the significant nights of Qadr and supplications, is destined to make a human out of us.
💠 If we truly feel that we have renewed ourselves spiritually, then be sure that this Eid is not just a means of (only) recognition and understanding, but rather it is based upon the condition that we solely be with God sincerely while in service to (learning and loving) the progeny of Prophet Muhammad (peace be with him and his progeny).
💠 Oh God we are grateful that we were your guests for a month. And you gave us leeway to such privelage from the dawns of love in which we had chances to speak to you and share our heart with you, and now you have blessed us with the first of Shawwal, an Eid of love (to us miserly beings) to which you have blessed us with".
💠@AbodeofWisdom 💠💠💠💠﷽💠💠💠
Ghedir an Islamic Perspective P-2
Al-Hakim narrated in his Mostedrek (according to Zaid bin Arqam, following two different narrations which, he said, attained the level of sahih (correct), according to both Bukhari and Muslim) that the Prophet (peace be with him) said:
'I have left with you two precious things. One is greater than the other: the book of God and my progeny. See how you behave towards them after me, as they will never separate until they come to me at the hawd (pool, in Paradise).' Then he said: 'God the almighty is my mawla, and I am the mawla of every believer.' Then he took the hand of Ali and said: 'For whomever I am his "waliy" (guardian, leader, master), Ali is his mawla. O God, support whomever supports him and be the enemy of whomever becomes his enemy.*
This hadith was narrated to the same effect in many books, such as at-Teberani, who narrated it through a correct narration, an-Nesa'i and others.
As far as we (the Shi'ah) are concerned, this hadith is motewatir (i.e. has attained the degree of tewator). Even some of the Sunni scholars have acknowledged its tewator status, as Sayyid Abdul Hosain Sherefuddin said in his Moraje'at; he said: “The author of al-Fetawa alHamidiyyeh - in spite of his inflexibility - admitted that the hadith is motewatir in his summarised work entitled As-Selewat al-Fakhireh fil-Ahadith al-Motawatireh'; then he said: “And as-Siyooti and other such narrators have confirmed this, such as Mohammed bin Jerir, the author of the famous (Qur'an) commentary and history, Ahmed bin Mohammed bin Sa'id bin Ogdeh and Mohammed bin Ahmed bin Othman ath-Thehebi, who studied its narrations, each of whom devoted a special work to it, with Ibn Jerir mentioning seventy-five narrations and Ibn Oqdeh mentioning one hundred and five narrations; and ath-Thehebi - in spite of his strictness - acknowledged the correctness of many of its narrations....**
This is why we have said that many of our Sunni brothers argue about the meanings of the hadith of Ghedir, but not about its narration chain (sened), which is because this hadith is one of the hadiths that were narrated by both the Sunnah and Shi'ah.
Why the Ghedir?
The question here is: why did Mohammed (peace be with him) deliver/pronounce the Ghedir? And why Ali, not anyone else?
God says: 'O Messenger! Deliver what has been revealed to you from your Lord; and if you do it not, then you have not delivered His message, and Allah will protect you from the people' 5:67, which we believe was revealed with regard to Imam Ali (peace be with him), something which the tone of the verses, and context of this verse, confirms.
This is in addition to the reason for the revelation: it can be deduced that the Prophet (peace be with him) had already conveyed a lot of the message, or all its details. What some scholars have said in their commentaries is that the verse should be understood as follows: that 'God the almighty gave him security from the scheming of the Jews and Christians and commanded him to come out with the revelation in disregard to them'***; otherwise, most of it does not conform with the tone of the verses, so one can conclude from this there was an important matter that relates to the safety of the message, so that abstaining from proclaiming it (the matter) equals abstention from proclaiming the whole of the message. This is in addition to the fact that fearing the Jews, Christians and Quraysh contradicts his firm stance in conveying the message, from the start of the revelations and through the emigration stage, in the final days of which this verse was revealed.
On the basis of this, it becomes clear that the verse was revealed with regard to the wilayeh of Imam Ali (as), since the nearness of Ali (as) to the Prophet (sawa), being his cousin and son-in-law, would open the door to a lot of criticism that would link the position of the Prophet) with emotions - something that required Divine defence, which was represented by God's protection from all that.We notice in several Ayahs a call for man to look into the effects of the past people and study how they rebelled, how they failed and the chastisement Allah punished them with due to the rebellion they demonstrated against Allah and His messengers. Allah says: “Therefore travel in the land, then see what was the end of the rejecters” (16:36), and: “So how many a town did We destroy while it was unjust, so it was fallen down upon its roofs, and (how many a) deserted well and palace raised high. Have they not travelled in the land so that they should have hearts with which to understand…” (22:46) and: “Have they not travelled in the earth and seen how the end of those before them was? They were stronger than these in prowess, and dug up the earth, and built on it in greater abundance than these have built on it, and there came to them their messengers with clear arguments; so it was not beseeming for Allah that He should deal with them unjustly, but they dealt unjustly with their own souls” (30:09) and several other Ayahs.
Therefore, in his sermon, Imam Ali (a.s.) was urging us to comprehend history by studying its experiences, for he said: “You should also fear what calamities befell peoples before you”, and calamities here are the punishments they received as a result of their deviation from the straight path, “on account of their evil deeds and detestable actions”, which they carried out and led to bad results, “so remember”, as we recall the past and try to grasp its effects and situations, “during good or bad circumstances what happened to them”, meaning to study all the positions of goodness they had and their results and all the positions of evil they had and their results, so as not to pass as mere memories and rather have stands whereby we deduce the right thoughts that establish goodness in one’s life. In the end, he called on us to “be cautious that we do not become like them”; i.e. not to follow them and adopt their methodology and consequently be entrapped with what they were entrapped with and suffer from what they suffered from. He continued to say: “After you have thought over both the conditions of these people, attach yourself to everything with which their position became honorable”, explaining the elements of goodness and success and how they upheld honor that is based on strength, for there is no such thing as honor without strength, be it a spiritual strength, a physical strength or the strength of one’s stand that prevents others from offending or ending him.
“On account of which enemies remained away from them”, so try to understand what kept the enemies far from them when they saw them arming themselves with strength, as well as with dignity and honor, “through which safety spread over them”, meaning that safety was reached after trials and after offenses having acquired the elements of honor, “by reason of which riches bowed before them”, for when they communicate and complement and strengthen each other, it would be natural that all the riches will be provided for them, for they increase through the development and investment process and as one attains gains and profits here and there, “and as a result of which privilege connected itself with their rope”, where Allah privileged them and showered them with His mercy, thus attaching this privilege to them.
“These things were abstention from division, sticking to unity”, and all that happened because they rejected division which could have disrupted their society and ended their unity. Division leads to each party standing against the other with all the aggressiveness and negativity entailed. And once this happens, the enemies will make use of that to destroy the society. So, the people here avoided division and stuck to unity, whilst opening their hearts to one another.
@AbodeofWidom✔️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]
@AbodeofWisdomQuestions about Jesus (01)
1. Do Muslims believe that Jesus was a Messenger of God?
YES ! Belief in all of the Prophets and Messengers of God, which according to Islamic sources number 124,000, is a fundamental article of faith in Islam.
Thus, believing in Prophets Adam, Noah, Abraham, Ishmael, Isaac, David, Jacob, Jesus, Moses, and Muhammad (peace and blessings with them) is a prerequisite for anyone wanting to call him or herself a Muslim. A person claiming to be a Muslim who, for instance, denies the Messengership of Jesus, is not considered a Muslim.
In regards to the status of Jesus as a Messenger, the Qor’ān says: “Say, ‘We have faith in God, and that which has been sent down to us, and that which was sent down to Abraham, Ishmael, Isaac, Jacob and the Tribes, and that which Moses and Jesus were given, and that which the prophets were given from their Lord; we make no distinction between any of them, and to Him do we submit.’” (Qor’ān 2:136)
@AbodeofWisdomHow to wait for Imam Al-Mahdi (aj)?
In one of Friday sermons his eminence, Sayyed Ali Fadlullah, celebrated the birth anniversary of Imam Al-Mahdi (aj); the Imam of our age.
He explained that the reappearance the Imam is not a dream, but a reality that has been established by the prophets and the Imams. He, then, detailed the reasons for awaiting an Imam whose time of appearance remains unknown.
The first is to give hope to the oppressed and the downtrodden, the second is to pursue the goals of whom we are waiting for, and the third is to arm ourselves with the ability of seeing things clearly; thus, always standing with the right and against falsehood.
Moreover, awaiting the Imam means that those who support him ought to be ready and to prepare the solid ground for his reappearance by standing with the downtrodden against the arrogant and rejecting any kind of injustice, backed with science so as to create a progressive society that has no place for backwardness.
We should not waste our time by counting the days and looking for signs which signify that his reappearance is imminent.
There have been many occasions in which it was said that the time for his reappearance has come, and then when it was proven wrong, no one stopped to reconsider and hold himself accountable for wasting people’s time and undermining their potentials. The same thing is being repeated now, despite the fact that his reappearance is part of the unseen which only Allah is aware of.
The Sayyed ended by calling on the people to make this occasion one of joy coupled with hard work to ensure that the word of Allah is the highest.
http://english.bayynat.org.lb/HowTo/HowTo_06072012.htm
@AbodeofWisdomContinued from the last post regarding the Four Sermons delivered by Shaheed Ayatollah Mutahari on Ashura..
From Sermon 1:
"Now my point is that we have introduced thousands of distortions in retelling the narrative of Ashura, both in its outward form, that is, in respect of the very episodes and issues relating to the major events and the minor details, as well as in respect of their interpretation and meaning. Most regrettably, this event has been distorted both in its form and content. At times a distorted version has at least some resemblance to the original. But there are times when distortion is so thorough that the corrupted version has not the least resemblance to the original: the matter is not only distorted, but it is inverted and turned into its antithesis. Again I must say with utmost regret that the misrepresentations that have been carried out by us have all been in the direction of degrading and distorting the event and making it ineffective and inert in our lives" . (To be continued)
-Ayatollah Murtudha Mutahari [The Four Sermons on Ashura]
@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]
@AbodeofWisdomEid e Fitr is not the ending of the month of Ramadhan. Eid is the rebirth of the human being from the dust of his (habitual) lifestyle, similar to the birth of the human from his mother’s womb.
Ramadhan is an oven in which the essential existence is baked to perfection and a new human is brought about. Eid Fitr is not only an event and occasion of joy for the passing of Ramadhan, rather it marks the rebirth of a new day and new life for humans.
It is assumed that Ramadhan, with all it's dawns and breakings of fast (iftaar) and the significant nights of Qadr and supplications, is to make a human out of us.
If we truly feel that we have renewed ourselves spiritually, then be sure that this Eid is not just a means of (only) recognition and understanding, but rather with the condition that we solely and sincerely be with God while in service to (learning and loving) the progeny of Prophet Muhammad (peace be with him and his progeny).
Oh God! we are grateful that we were your guests for a month. And you gave us leeway to such privilege from the dawns of love in which we had chances to speak to you and share our heart with you, and now you have blessed us with the first of Shawwal, an Eid of love (to us miserly beings) to which you have blessed us with.
https://t.me/AbodeofWisdomسلام علیکم
🔻توضیح مختصری در رابطه با تأریخ أنگلوساکسون در دائرة المعارف بریتانیکا:
Anglo-Saxon Chronicle, chronological account of events in Anglo-Saxon and Norman England, a compilation of seven surviving interrelated manuscript records that is the primary source for the early history of England. The narrative was first assembled in the reign of King Alfred (871–899) from materials that included some epitome of universal history: the Venerable Bede’s Historia ecclesiastica gentis Anglorum, genealogies, regnal and episcopal lists, a few northern annals, and probably some sets of earlier West Saxon annals. The compiler also had access to a set of Frankish annals for the late 9th century. Soon after the year 890 several manuscripts were being circulated; one was available to Asser in 893, another, which appears to have gone no further than that year, to the late 10th-century chronicler Aethelweard, while one version, which eventually reached the north and which is best represented by the surviving E version, stopped in 892. Some of the manuscripts circulated at this time were continued in various religious houses, sometimes with annals that occur in more than one manuscript, sometimes with local material, confined to one version. The fullness and quality of the entries vary at different periods; the Chronicle is a rather barren document for the mid-10th century and for the reign of Canute, for example, but it is an excellent authority for the reign of Aethelred the Unready and from the reign of Edward the Confessor until the version that was kept up longest ends with annal 1154.
The Chronicle survived to the modern period in seven manuscripts (one of these being destroyed in the 18th century) and a fragment, which are generally known by letters of the alphabet. The oldest, the A version, formally known as C.C.C. Cant. 173 from the fact that it is at Corpus Christi College, Cambridge, is written in one hand up to 891 and then continued in various hands, approximately contemporary with the entries. It was at Winchester in the mid-10th century and may have been written there. It is the only source for the account of the later campaigns of King Edward the Elder. Little was added to this manuscript after 975, and in the 11th century it was removed to Christ Church, Canterbury, where various interpolations and alterations were made, some by the scribe of the F version. The manuscript G, formally known as Cotton Otho B xi (from the fact that it forms part of the Cotton collection of manuscripts at the British Museum), which was almost completely destroyed by fire in 1731, contained an 11th-century copy of A, before this was tampered with at Canterbury. Its text is known from a 16th-century transcript by L. Nowell and from Abraham Wheloc’s edition (1644).
The B version (Cott. Tib. A vi) and the C version (Cott. Tib. B i) are copies made at Abingdon from a lost archetype. B ends at 977, whereas C, which is an 11th-century copy, ends, mutilated, in 1066. Their lost original incorporated into the text in a block after annal 915 a set of annals (902–924) known as the Mercian Register.
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🌐 https://t.me/h_almousaviThe D version (Cott. Tib. B iv) and the E version (kept at the Bodleian Library, Oxford, Laud Misc. 636) share many features, including the interpolation of much material of northern interest taken from Bede and from annals also used by Simeon of Durham; hence they are known as the “northern recension.” D has also dovetailed into its text the Mercian Register and contains a fair amount of northern material found in no other version. It is quite detailed in the English descent of Queen Margaret of Scotland. D, which is kept up until 1079, probably remained in the north, whereas the archetype of E was taken south and continued at St. Augustine’s, Canterbury, and was used by the scribe of manuscript F.
The F version (Cott. Domit. A viii) is an abridgment, in both Old English and Latin, made in the late 11th or early 12th century, based on the archetype of E, but with some entries from A. It extends to 1058. Finally, the fragment H (Cott. Domit. A ix) deals with 1113–14 and is independent of E, the only other version to continue so late.
🌐 https://www.britannica.com/topic/Anglo-Saxon-Chronicle
👈 ترجمۀ سطور أول متن فوق در دائرة المعارف BRITANNICA (به فارسی):
«تأریخ أنگلوساکسون از مهم‌ترین أسناد تاریخی است که از دوران قرون وسطی به جای مانده است. این کتاب إبتداء به فرمان پادشاه آلفرد کبیر در حدود سال 890 میلادی گردآوری شد، و تا أواسط قرن دوازدهم میلادی توسط نویسندگان و مؤرخین مختلف، وقائع سال‌های بعد به آن افزوده شد. ما فکر می‌کنیم که این کتاب به عنوان کامل‌ترین سند تأریخ بریتانیا از آغاز آن تا دورۀ حکم‌فرمائی پادشاه استفن در سال 1154 میلادی بوده باشد. اگرچه این کتاب ممکن است تأریخ فراگیر و بی‌نقصی نبوده باشد ولی این مسأله از أرزش بی‌بدیل آن در به دست آوردن تصویری روشن‌تر از تأریخ هزار سال پیش بریتانیا نمی‌کاهد».
🔻مشاهدۀ آنلاین صفحۀ مرتبط با وقائع سنوات 676 إلی 699 میلادی، در تأریخ أنگلوساکسون:
🌐 http://www.britannia.com/history/docs/676-99.html
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🌐 https://t.me/h_almousavi
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