گفتگوهای تراثی (آرشیو)

A Brief Biography of Mirza Muhammad Baqir Sharif Tabatabaei

Mirza Muhammad Baqir Sharif Tabatabaei was born in a village named “Qehi” in the vicinity of Isfahan. His father, Mulla Muhammad Jafar was an admirer of Sheikh Ahmad Ahsaei Ala Maqami.
After learning the basics of from his father, Mirza Muhammad Baqir travelled to Isfahan to continue his education, and resided in Nimavard School where he studied different sciences for several years. Then he met one of the admirers of Haj Muhammad Karim Kermani, (who was also known as “Badr”). Since Kermani was on a pilgrimage to Imam Reza’s shrine in Mashhad through Yazd, he travelled to Yazd in the hope of visiting the great man in 1261 Hijri year.
Since the path was dangerous, and Kermani returned to Kerman, Mirza Muhammad Baqir accompanied him to Kerman, and resided in Ibrahimieh School, studying Islamic theology. In a short time he had reached a level where he could teach the lessons of his grand master.

After several years, the date of which is not known, Kermani sent him to the city of Naein for preaching and guidance, where he spent some years preaching and proselytizing.
Mirza Muhammad Baqir immediately gained the attention and respect of the Sheikhieh members of Naein, Anarak, Jandaq, Biabanak and the surrounding cities.
Then he returned to Kerman, Until Kermani left for a pilgrimage to Karbala in 1283 Hijri year. When he arrived in Hamedan, because of the great number of Sheikhieh adherents, and also lack of great leaders after the demise of Mullah Abdulsamad Hamedani, he appointed Mirza Muhammad Baqir as a leader in his absence, and continued his pilgrimage to Karbala.
Mirza Muhammad Baqir stayed in Hamedan since his mentor had mandated it. He engaged in preaching, proselytizing and teaching Islamic principles for 32 years. He was a great leader and protector for the Sheikhieh members after the demise of his mentor until 1315 Hijri.
In Eid al-Fitr of 1315 when the riots of Hamedan occurred, he migrated to Jandaq village and stayed there for the rest of his fruitful life, teaching Islamic principles and preaching. He passed away on the 23th of Sha’ban 1319, at the age of 80. After Maqrib and Isha prayer.
This great man was buried in the same village, but after two years his body was moved to Mashhad to be laid to rest in Imam Reza’s shrine, next to his Imam. He has left more than 190 manuscripts and almost 2000 sermons and teachings.

This in-depth examination of the life, history, and influence of Muhammad as discussed by leading scholars provides a wide-ranging look at the prophet's legacy unlike any other in the field of Islamic and culture studies.


• Documents Muhammad's broad impact on history, culture, and society

• Shares viewpoints from more than 100 scholars in the field of Islamic studies to provide different perspectives on how Muhammad's life and beliefs have changed the course of history

• Explores Muhammad's changing image―and controversies over his depiction and the communication of his ideas―in art, music, and literature

• Provides an in-depth overview of Muhammad's influences on secular life and culture

This in-depth examination of the life, history, and influence of Muhammad as discussed by leading scholars provides a wide-ranging look at the prophet's legacy unlike any other in the field of Islamic and culture studies.


• Documents Muhammad's broad impact on history, culture, and society

• Shares viewpoints from more than 100 scholars in the field of Islamic studies to provide different perspectives on how Muhammad's life and beliefs have changed the course of history

• Explores Muhammad's changing image―and controversies over his depiction and the communication of his ideas―in art, music, and literature

• Provides an in-depth overview of Muhammad's influences on secular life and culture

Muḥammad ʿAbduh and His Interlocutors: Conceptualizing Religion in a Globalizing World

Series: 

Numen Book Series, Volume: 162

Author: Ammeke Kateman

In Muḥammad ʿAbduh and his Interlocutors: Conceptualizing Religion in a Globalizing World, Ammeke Kateman offers an account of Muḥammad ʿAbduh’s Islamic Reformism in a context in which ideas increasingly crossed familiar geographical, religious and cultural frontiers. Presenting an alternative to the inadequate perspective of “Westernization”, Kateman situates the ideas of Muḥammad ʿAbduh (Egypt, 1849-1905) on Islam and religion amongst those of his interlocutors within a global intellectual field. 

Ammeke Kateman’s approach documents the surprising pluralism of ʿAbduh’s interlocutors, the diversity in their shared conceptualizations of religion and the creativity of ʿAbduh’s own interpretation. In this way, the conceptualizations of ʿAbduh and his contemporaries also shed light on the diversified global genealogy of the modern concept of religion.

caraval series
Stephanie Garber-

Scarlett Dragna has
never left the tiny island where she and her sister, Tella, live with
their powerful, and cruel, father. Now Scarlett’s father has arranged a
marriage for her, and Scarlett thinks her dreams of seeing Caraval—the
faraway, once-a-year performance where the audience participates in the
show—are over.

Muḥammad ʿAbduh and His Interlocutors: Conceptualizing Religion in a Globalizing World

Series: 

Numen Book Series, Volume: 162

Author: Ammeke Kateman

In Muḥammad ʿAbduh and his Interlocutors: Conceptualizing Religion in a Globalizing World, Ammeke Kateman offers an account of Muḥammad ʿAbduh’s Islamic Reformism in a context in which ideas increasingly crossed familiar geographical, religious and cultural frontiers. Presenting an alternative to the inadequate perspective of “Westernization”, Kateman situates the ideas of Muḥammad ʿAbduh (Egypt, 1849-1905) on Islam and religion amongst those of his interlocutors within a global intellectual field. 

Ammeke Kateman’s approach documents the surprising pluralism of ʿAbduh’s interlocutors, the diversity in their shared conceptualizations of religion and the creativity of ʿAbduh’s own interpretation. In this way, the conceptualizations of ʿAbduh and his contemporaries also shed light on the diversified global genealogy of the modern concept of religion.

No exit 💭
Taylor adams
الصفحات :٢٢٨

A thriller about four strangers, a blizzard, a kidnapped child, and a determined young woman desperate to unmask and outwit a vicious psychopath

A kidnapped little girl locked in a stranger’s van. No help for miles. What would you do?

On her way to Utah to see her dying mother, college student Darby Thorne gets caught in a fierce blizzard in the mountains of Colorado. With the roads impassable, she’s forced to wait out the storm at a remote highway rest stop. Inside are some vending machines, a coffee maker, and four complete strangers.

Desperate to find a signal to call home, Darby goes back out into the storm . . . and makes a horrifying discovery. In the back of the van parked next to her car, a little girl is locked in an animal crate.

Who is the child? Why has she been taken? And how can Darby save her?

There is no cell phone reception, no telephone, and no way out. One of her fellow travelers is a kidnapper. But which one?

A Brief Biography of Mirza Muhammad Baqir Sharif Tabatabaei

Mirza Muhammad Baqir Sharif Tabatabaei was born in a village named “Qehi” in the vicinity of Isfahan. His father, Mulla Muhammad Jafar was an admirer of Sheikh Ahmad Ahsaei Ala Maqami.
After learning the basics of from his father, Mirza Muhammad Baqir travelled to Isfahan to continue his education, and resided in Nimavard School where he studied different sciences for several years. Then he met one of the admirers of Haj Muhammad Karim Kermani, (who was also known as “Badr”). Since Kermani was on a pilgrimage to Imam Reza’s shrine in Mashhad through Yazd, he travelled to Yazd in the hope of visiting the great man in 1261 Hijri year.
Since the path was dangerous, and Kermani returned to Kerman, Mirza Muhammad Baqir accompanied him to Kerman, and resided in Ibrahimieh School, studying Islamic theology. In a short time he had reached a level where he could teach the lessons of his grand master.

After several years, the date of which is not known, Kermani sent him to the city of Naein for preaching and guidance, where he spent some years preaching and proselytizing.
Mirza Muhammad Baqir immediately gained the attention and respect of the Sheikhieh members of Naein, Anarak, Jandaq, Biabanak and the surrounding cities.
Then he returned to Kerman, Until Kermani left for a pilgrimage to Karbala in 1283 Hijri year. When he arrived in Hamedan, because of the great number of Sheikhieh adherents, and also lack of great leaders after the demise of Mullah Abdulsamad Hamedani, he appointed Mirza Muhammad Baqir as a leader in his absence, and continued his pilgrimage to Karbala.
Mirza Muhammad Baqir stayed in Hamedan since his mentor had mandated it. He engaged in preaching, proselytizing and teaching Islamic principles for 32 years. He was a great leader and protector for the Sheikhieh members after the demise of his mentor until 1315 Hijri.
In Eid al-Fitr of 1315 when the riots of Hamedan occurred, he migrated to Jandaq village and stayed there for the rest of his fruitful life, teaching Islamic principles and preaching. He passed away on the 23th of Sha’ban 1319, at the age of 80. After Maqrib and Isha prayer.
This great man was buried in the same village, but after two years his body was moved to Mashhad to be laid to rest in Imam Reza’s shrine, next to his Imam. He has left more than 190 manuscripts and almost 2000 sermons and teachings.

Directives from the grand Ayatollah Shaykh Ishaq Fayyadh may God prolong his life, Relayed by his son, during his visit, to the Unites States of America in April 2012

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

Her sermons created a movement in Kufa and Damascus which shook the bases and roots of Yazid's kingdom and even Yazid's son refused to replace his father as the king, and after a while, quitted the government while disgracing the oppressing dynasty of Umayyads.

In her lifetime, Hadhrat Zainab (as) had endured immense pain from witnessing her loved ones martyred before her eyes, but she never objected to the destiny decreed upon her by Allah. The completeness of her submission is monumental. The grief she expressed was an outpouring of her incredible humanity.

Hadhrat Zainab’s role was exemplary. It showed how bold Muslim women were and how they played a key role in consolidating Islamic teachings with their faith and deed.

....The leadership of the family fell to Hadhrat Zainab after Karbala, and she proved to be more than what was expected of her.

... Hadrat Zainab bint Ali (as) the role model for the righteous will forever teach us all that when we undergo countless trials in our lives, we should see nothing but beauty in them.

* Marwa Osman is a Media studies university lecturer at the Lebanese International University and a political commentator from Lebanon.

@AbodeofWisdom

On family relations Islam says:

From the point of view of Islam, husband is the breadwinner and guardian in the financial affairs of the family. Since the responsibility for providing the livelihood of the household and living expenses rests with him initially, therefore in matters such buying or selling of the house, carpets, clothing and household necessities, etc., the final decision and responsibility is with him.
About other affairs of matrimonial life it states:
1. He who marries must honor and pay deep respect to his wife.24

2. When a man enters his house he should make known his presence by calling out his wife’s name or greeting her tenderly.25

3. A woman (wife) who welcomes her husband warm-heartedly or sees him off to work or journey or stays with him in times of hardship has earned half the reward of a martyr that is promised by God.26

4. A good husband eats the kind of food his wife likes.27

5. The best of women is she who on going out of the house wears the armor of decency and chastity and when at home with her husband takes that armor off.28

6. Husbands should give a helping hand to their wives in the housework, like Imam Ali (the commander of the faithful) who would bring firewood or sweep the house and Fatima (a.s.) who would prepare the dough or bake bread.29

7. "A husband must never show any suspicion out of place towards his wife, because this leads a correct woman to evil and a chaste woman to deflection.”30

8. A father and a good husband on occasions, such as weekends or public celebrations should give gifts to the members of his household and give priority to girls over boys when handing out the presents.31

9. When a husband returns home from a journey he must make sure that he will arrive home at a good hour and take gifts with himself for the members of his family.32

10. How can a husband raise his hands against his wife? (Tenderness and roughness are in evident contradiction)33

11. If your wife gave birth to a girl do not be displeased for they have five advantages over boys:

• They are fonder of their parents and care of great help to their parents.
• They stay at home more often than boys and are of great help to their parents.
• Girls are fonder of their parents and lack toughness or coarseness.
• They are endowed with God’s blessings and mercy.
• They are more concerned about tidiness and show more diligence in cleanliness

12. Do not take a woman into consultation unless her wisdom and prudence is known to you.

13. “But consort with your wife in kindness and if it happens that ye hate her it may be that ye hate a thing wherein Allah hath placed much good. You do not know the mysteries of the world, even if you know some clear ones you know but little.” (Holy Quran, Al-Nisa’, 4:19)

14. "The best traits of woman are those which are the worst traits of men, namely: vanity, cowardice and miserliness. Thus, since the woman is vain she will not allow anyone access to herself; since she is miserly, she will preserve her own property and the property of her husband; and since she is weak-hearted, she will be frightened with everything that befalls her.”34

15. A father is obliged to fulfil four things binding on him for his children:

• Choose a becoming name so that his children are content with it.

• Educate his children. If all Muslims do so, illiteracy will be uprooted.

• Give them in marriage as soon as they reach the age of puberty.

• Teach them courtesy in manners and guide them for a practical life. Imam Ali (a.s.) did so by leaving a letter for his son, which is still being used by people for reference.

It may come as a surprise to some of our dear readers to state that there are more than hundred verses and traditions concerning the courtship of husband and wife in Islam.
——————————————
24. Bihar, 103/224
25. Bihar, 76/11&12
26. Wasail 14/17
27. Wasail 27/13
28. Wasail 14/15
29. Bihar vol 43/50
30. Nahjul Balagha, Letter 31.
31. Wasail 9692
32. Wasail 25220
33. Wasail 25323
34. Nahjul Balagha, Pg 618
@AbodeofWisdom

❇️ a brief history of the Prophet Muhammad (S)

🔹This text gives a brief history of the Prophet Muhammad (S) and lists events in his life from the day he was born until the day he died.
@Allah4all

@IslamicLibraryEnglishBooks