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nosakhekhati[Kitāb al istīʿāb] fī asmāʾ al madkūrīna fī al riwāyāt Abū ʿUmar Yūsuf bin ʿAbd Allâh bin Muhammad ʿAbd al Barr, Yūsuf ibn ʿAbd Allâh al Namarī .Author Ibn ʿAbd al-Barr al-Qurṭubī, Yūsuf ibn ʿAbd Allâh (978-1071).Date 1695 استعیاب
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دیوار مهربانی نسخ خطی
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دیوار مهربانی نسخ خطی
nosakhekhatiدو ترجمه فارسی:
نعمت الله دهلوی- دیوبندی
نعمت الله دهلوی- دیوبندی
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دیوار مهربانی نسخ خطی
nosakhekhatiForwarded From الحجة
دیوار مهربانی نسخ خطی
nosakhekhatiForwarded From الحجة
دیوار مهربانی نسخ خطی
nosakhekhatiForwarded From الحجة
دیوار مهربانی نسخ خطی
nosakhekhatiForwarded From الحجة
دیوار مهربانی نسخ خطی
nosakhekhatiForwarded From الحجة
دیوار مهربانی نسخ خطی
nosakhekhati
فی الاحوال #الافلاک و #الشمس و #القمر
#المخطوطة
كتاب في معرفة #الحيل_الهندسية
Kitāb fī maʿrifat al-ḥiyal al-handasīyah
المولف: #جزري، إسمعيل بن الرزّاز
#Jazarī, Ismāʿīl ibn al-Razzāz
#Astronomy
#geometry
#Mathematics
#History_of_science
#Philosophy_of_Science
#Islamic_art
#نسخه_خطی
#manuscript✅ شماره جدید نشریه Journal of Abbasid Studies (ش1-2، دوره 5، سال 2018) - ویژه‌نامه عبدالقاهر جرجانی - منتشر شد. فهرست مقالات این شماره بدین شرح است:
1️⃣ ʿAbd al-Qāhir al-Jurjānī: Introduction
✍? Lara Harb and Alexander Key
2️⃣ The Legacy of ʿAbd al-Qāhir al-Jurjānī in the Arabic East before al-Qazwīnī’s Talkhīṣ al-Miftāḥ
✍? Avigail Noy
3️⃣ Bayān, Gesture, and Genre: Self-Positioning in al-Jurjānī’s Introductions
✍? Jeannie Miller
4️⃣ Throwing the Reins to the Reader: Hierarchy, Jurjānian Poetics, and al-Muṭarrizī’s Commentary on the Maqāmāt
✍? Matthew L. Keegan
5️⃣ Translations of Poetry from Persian to Arabic: ʿAbd al-Qāhir al-Jurjānī and Others
✍? Alexander Key
6️⃣ Meaning and Captivity in Classical Arabic Philology
✍? David Larsen
7️⃣ Afterword: ʿAbd al-Qāhir al-Jurjānī and the Law
✍? Joseph E. Lowry
? @naqshineThe Iranian/Yemeni Shīʿī Rational Heritage Series
Edited by Hassan Ansari and Sabine Schmidtke
Forthcoming titles:
Abū Rashīd al-Nīsābūrī, Masāʾil al-khilāf bayna l-Baṣriyyīn wa-l-Baghdādiyyīn
Abū Rashīd al-Nīsābūrī, Iʿjāz al-Qurʾān
al-Ḥākim al-Jishumī, al-Risāla al-tāmma fī naṣīḥat al-ʿāmma
al-Ḥākim al-Jishumī, al-Safīna al-jāmiʿa li-anwāʿ al-ʿulūm
al-Ḥākim al-Jishumī, Sharḥ ʿUyūn al-masāʾil fī ʿilm al-uṣūl
al-Ḥākim al-Jishumī, ʿUyūn al-masāʾil fī ʿilm al-uṣūl
Abū l-Maʿālī Ṣāʿid b. Aḥmad al-ʿUjālī al-Uṣūlī, K. al-Kāmil fī uṣūl al-dīn
al-Tihāmī, Majmūʿ rasāʾil
al-Muwaffaq bi-llāh al-Ḥusayn b. Ismāʿīl al-Shajarī, al-Iḥāṭa
Abū Ṭāhir al-Ṣaffār, Taʿlīq Sharḥ al-Uṣūl
Abū Yūsuf al-Qazwīnī, al-Wāḍiḥ fī uṣūl al-fiqh
Abū ʿUmar Aḥmad b. Muḥammad b. Ḥafṣ al-Khallāl, al-Radd
ʿalā l-Jabriyya al-Qadariyya fīmā taʿallaqū bihi min Mutashābih āy al-Qurʾān al-karīm
al-Ḥasan b. Muḥammad al-Raṣṣāṣ, al-Tibyān fī Yāqūtat al-īmān, a recension of Abū l-Faḍl al-ʿAbbās b. Sharwīn’s Yāqūtat al-īmān wa-wāsiṭat al-burhān
al-Ḥasan b. Muḥammad al-Raṣṣāṣ, Majmūʿ rasāʾil
Anonymous, Taʿlīq Sharḥ al-Tadhkira
ʿAbd al-Jabbār al-Hamadānī, Amālī
Naṣīr al-Dīn Kāshī, al-Nikāt, with commentary by Yaḥyā b. Aḥmad al-Kāshī, Sharḥ al-Nikāt
al-Shaykh Muḥammad Jawād al-Shīrāzī, al-Kawākib al-muḍiyya fī ḥujaj al-Imāmiyya ʿalā ikhwānihim min al-firqa al-Zaydiyya
In preparation:
Ismāʿīl b. ʿAlī al-Farrazādī, Taʿlīq Sharḥ al-Uṣūl al-khamsa
Shāh Sarbījān, Taʿlīq Sharḥ al-Uṣūl
Anonymous, Taʿlīq al-Iḥāṭa
Abū l-Qasim al-Bustī, al-Muʿtamad fī l-imāma
Abū l-Qāsim Muḥammad b. Aḥmad b. al-Mahdī al-Ḥasanī, K. al-Muktafī fī l-naqḍ ʿalā man yaqūlu bi-l-imām al-mukhtafī
Abū Rashīd al-Nīsābūrī, Masāʾil al-khilāf al-kabīr
Abū l-Ḥusayn al-Baṣrī, Qism al-imāma min Sharḥ al-Uṣūl
al-Hākim al-Jishumī, Jalāʾ al-abṣār
Abū Saʿd al-Sammān, Amālī
Ḥumayd b. Aḥmad al-Muḥillī, al-Kawākib al-durriyya fī tafṣīl al-Nafaḥāt al-miskiyyaThe manuscripts on which the edition is based come from Cairo Geniza store rooms. They consist of two manuscripts for each of the two texts—testimony to the impact of al-Ṣāḥib’s education policy on the contemporaneous Jewish community in Cairo. The longer treatise of al-Ṣāḥib of ca. 350/960, possibly his Kitāb Nahj al-sabīl fī uṣūl al-dīn, appears to be the earliest Muʿtazilī work preserved among the Jewish community. The second, briefer treatise also contains a commentary by ʿAbd al-Jabbār al-Hamadānī (d. 415/1025).
Section V. Modern and contemporary developments
Alessandro Cancian, Faith as Territory: dār al-islām and dār al-ḥarb in Modern Shi’i Sufism
Chiara Formichi, Dār al-islām and Darul Islam: from Political Ideal to Territorial Reality
Yohanan Friedmann, Dār al-islām and dār al-ḥarb in Modern Indian Muslim Thought
Antonino Pellitteri, Better barr al-ʿaduww Than dār al-ḥarb: Some Considerations about Eighteenth Century maġribī Chronicles
Francesca Romana Romani and Eleonora Di Vincenzo, Muḥammad Bayram’s Risāla fī dār al-ḥarb wa-suknāhā: A Modern Reinterpretation of Living in dār al-ḥarbصل و سلم علی من لم یکن لو لا لا اکوان و ازمان.
Kitāb ibn Muhīb fī Madḥ Khayr al-Bariyyah.
كتاب ابن مهيب في مدح خير البرية
Essayouti Library, Timbuktu[Kitāb al istīʿāb] fī asmāʾ al madkūrīna fī al riwāyāt Abū ʿUmar Yūsuf bin ʿAbd Allâh bin Muhammad ʿAbd al Barr, Yūsuf ibn ʿAbd Allâh al Namarī .Author Ibn ʿAbd al-Barr al-Qurṭubī, Yūsuf ibn ʿAbd Allâh (978-1071).Date 1695 استعیاب
کتابخانه ملی فرانسه
تفسیر، موعظه، آداب اسلامی
al-Tabakkiyāt traduit du persan par Yūnus ibn Aydoġmi? al-Malaṭī ; [Ḥikāyāt] [Aḥādīṯ] [Ḫabar] ; [Daqāʾiq al-aḫbār] ; ʿALĪ IBN MUḤAMMAD AL-?ARĪF AL-ǦURǦĀNĪ. al-Farāʾiḍ al-?arīfiyya. Commentaire sur la Sirāǧiyya fī l-farāʾiḍ de MUḤAMMAD IBN MUḤAMMAD IBN ʿABD AL-RA?ĪD SIRĀǦ AL-DĪN
به لغت ترکیدو برگ از رساله خطی
شرح الازهرية في علم العربية
Šarḥ al-Azhariyyaẗ
by
خالد بن عبد الله الأزهري
Azharī, H̱ālid ibn ʿAbd Allāh al- (....-1499)
Fragments divers ayant pour point commun le livre de grammaire الآجرومية (al-Aǧurrūmiyyaẗ). Quelques feuillets traitent en plus de la grammaire de sciences religieuses.
Le commentaire est au f.1v ; au f.1r la surate al-Fātiḥaẗ, un ḥadīṯ etc.شرح حالی نویافته از قاضی عبد الجبار همدانی بر اساس کتاب اندرسبانی
https://www.academia.edu/34925076/Qāḍī_l-quḍāt_ʿAbd_al-Ǧabbār_al-Hamadānī.pdf[Kitāb al istīʿāb] fī asmāʾ al madkūrīna fī al riwāyāt Abū ʿUmar Yūsuf bin ʿAbd Allâh bin Muhammad ʿAbd al Barr, Yūsuf ibn ʿAbd Allâh al Namarī .Author Ibn ʿAbd al-Barr al-Qurṭubī, Yūsuf ibn ʿAbd Allâh (978-1071).Date 1695 استعیاب
#خطی🌴Imam Muhammad Ibn Ali al Jawad, peace be with him:
🔸🔸🔸🔸🔸🔸🔸🔸🔸🔸
📜آن كه محلّ ورود را نشناسد، در بيرون آمدن به زحمت افتد.
📜"He who does not recognize entrances will face difficulty when exiting".
🔹🔹🔹🔹🔹🔹🔹🔹🔹🔹
📚Reference 📚
-["Durratol Bāhira" by Martyr Shamsoddin Mohammad Bin Makki Al-Ameli, no. 117]
@AbodeOfWisdomTafsīr al-Jalālayn
By
Jalāl al-Dīn al-Mahallī
Jalāl al-Dīn al-Suyūtī
Translated by: Ferās Hamza
Edited and with an introductory by
Ghāzi bin Muhammad bin Talal
@AbodeofWisdomAsbāb al-Nuzūl by Al-Wahidi
About the work
'Alī ibn Ahmad al-Wahidi, Asbab al-Nuzul 'Alī ibn Ahmad al-Wāhidī (d. 468/1075), the earliest scholar of the branch of the Qur'anic sciences known as Asbāb al-Nuzūl (i.e. the contexts and occasions of the Revelation of the Qur'an). Al-Wāhidī and subsequent scholars aimed to collect and systemize information concerning all the known reasons and contexts for the Revelation of particular Qur'anic verses. This translation by Mokrane Guezzou represents the first accurate and reliable English translation of this seminal work.
About the translator
Mr. Mokrane Guezzou is a British-Algerian translator of major Islamic works. His translation of Tanwīr al-Miqbās min Tafsīr Ibn 'Abbās also appears in the Great Tafsirs of the Qur'an series. He is also the translator of Ibn 'Atā Allāh al-Iskandarī's Al-Qasd al-Mujarrad fī Ma'rifat al-Ism al-Mufrad (forthcoming with Fons Vitae).
@AbodeofWisdomBašair al-Darajāt fī fadhāil Āle Muhammad
By Abu Ja’far Muhammad bin al-Hasan bin al-Farrukh al-Šaffār Qummī.
Companion of Eleventh Imām Hasan al-Askarī
Part 01
www.hubeali.com
@AbodeofWisdom_*How did the Shīʿaħ accept the ʾImāmate of al-ʾImām al-Jawād ع at such a young age?*_
< https://maaref.makarem.ir/en/article/index/326125/the-imamate-of-imam-al-jawad--during-his-childhood-and-the-surprise-of-some-shias >
In spite of all that was mentioned in regards to fulfillment of the ʾImāmate in one’s youth, still the issue of al-ʾImām al-Jawād’s ع age was not yet fully resolved.
Not only was it not yet resolved for many of the ordinary Shīʿaħ, but it was also debated and discussed by some of the scholars and notables as well.
Therefore, after the martyrdom of al-ʾImām ar-Riḍā ع, and the initiation of al-ʾImām al-Jawād’s ع ʾImāmate, the issue of his age manifested itself as a big and unprecedented problem amongst the Shīʿaħ — in particular amongst the masses.
ʾAbū Jaʿfar Muḥammad _bin_ Jarīr _bin_ Rustam al-Ãmulī aṭ-Ṭabarī (d. second-half of the 3ᴿᴰ century ʜ / 9ᵀᴴ century ᴄᴇ; or early 4ᵀᴴ century ʜ / 10ᵀᴴ century ᴄᴇ) has written:
☞ “When his age (_i.e._, al-ʾImām al-Jawād’s ع) reached six-years-and-some-months, Maʾmūn ل murdered his father and the Shīʿaħ went in to a state of confusion and differences of opinion appeared amongst them.
The people considered ʾAbū Jaʿfar’s age (_i.e._, al-ʾImām al-Jawād ع) as being too young and the Shīʿaħ in other cities were also in a confused state.”*¹*
In order to alleviate this situation, the Shīʿaħ organized meetings and gatherings with al-ʾImām al-Jawād ع in order to “test” him and thereby obtain certainty that he possessed the knowledge of the ʾAʾim·maħ ع (sg. ʾImām).
In these assemblies, they went ahead and asked the ʾImām ع various questions and when they heard definitive and clear answers, they became assured of his ʾImāmate and gained certainty in the matter.
Historians have written the following on this matter:
☞ “Since al-ʾImām ar-Riḍā ع passed away in the year 202 ʜ / _c_. 818 ᴄᴇ, the age of ʾAbū Jaʿfar (al-Jawād) ع was close to seven-years; subsequently in Baghdād and the rest of the cities, differences of opinion came about amongst the people.
It was:
• Ray·yān _bin_ Ṣalt,
• Ṣafwān _bin_ Yaḥyá,
• Muḥam·mad _bin_ Ḥakīm,
• ʿAbd ar-Raḥmān _bin_ Ḥaj·jāj,
• and Yūnus _bin_ ʿAbd ar-Raḥmān,
along with a group of the notables and trustworthy individuals of the Shīʿaħ, who had gathered in the house of ʿAbd ar-Raḥmān _bin_ Ḥaj·jāj, which was in one of the neighbourhoods of Baghdād by the name of “Baraka Zalzal”.*²*
When they had gathered there, they began to cry and weep out of sorrow for the ʾImām ع.
Yūnus _bin_ ʿAbd ar-Raḥmān said to them,
“Leave this crying and weeping, we must see who is capable of the responsibility of the ʾImāmate; and until this child (_i.e._, al-ʾImām ʾAbū Jaʿfar al-Jawād ع) is grown, who must we ask about our affairs?”
@AbodeofWisdom
∴——————————————
*ɴᴏᴛᴇs*
*¹* _Dalāʾīl al-ʾImāmaħ_, ʾAbū Jaʿfar Muḥammad _bin_ Jarīr _bin_ Rustam al-Ãmulī aṭ-Ṭabarī, 3ᴿᴰ ed., (Manshūrāt ar-Rāḍī: Qum, 1363 sʜ), p. 204.
*²* In some sources, the name has been narrated as “Baraka Zalūl”, but “Baraka Zalzal” is the correct name.
*³* Yūnus _bin_ ʿAbd ar-Raḥmān (and also Ṣafwān _bin_ Yaḥyá) are from the “ʾAḥṣāb al-ʾIjmāʾ”, meaning that the ʾImāmī scholars agree on the authenticity and correctness of the traditions they relay.
Yūnus _bin_ ʿAbd ar-Raḥmān possessed a very high degree in spirituality and was praised by the ʾAʾim·maħ ع themselves; the scholars of the Science of Rijāl also praise him.
In spite of these characteristics, when such a high personality says such a thing, it shows the situation of the common masses in regards to this matter.
In addition, due to his characteristics, some of to-day’s scholars do not believe that he literally meant what was said; they explain that it is possible his intention was to test the people at the gathering, so that they could become known.
(Cf. as-Say·yid ʿAbd ar-Raz·zāq Muqar·ram, _A Passing Glance at the Life of al-ʾImām al-Jawād ع_, tr. Parvīz Lawlāvar (The Foundation for ʾIslāmic Researchers Ãstānⁱ Qudsⁱ Raḍawī: Mašhad, 1370 sʜ), p. 110).
*⁴* Here, the historians have recorded the questions and the answers, but due to the limits of brevity, we have not mentioned them.
*⁵* _Biḥār al-ʾAnwār_, al-Majlisī II (al-Maktabaŧ al-ʾIslāmiy·yaħ: Ṭihrān, 1395 ʜ), vol. L, pp. 98–100; _Dalāʾīl al-ʾImāmaħ_, ʾAbū Jaʿfar Muḥammad _bin_ Jarīr _bin_ Rustam al-Ãmulī aṭ-Ṭabarī, 3ᴿᴰ ed., (Manshūrāt ar-Rāḍī: Qum, 1363 sʜ), pp. 404–406; al-Masʿūdī (Manshūrāt al-Maṭbaʿaŧ al-Ḥaydariy·yaħ: an-Najaf, 1374 ʜ), pp. 213–215.
With slight differences in wording: _The Family of Revelation_, as-Say·yid ʿAlī–ʾAkbar al-Qarshī, 1ᔆᵀ ed. (Dār al-Kutub al-ʾIslāmiy·yaħ: n.pl., 1368 sʜ), pp. 642–644; _A Look at the Political Life of al-ʾImām al-Jawād ع_, Jaʿfar Murtaḍá al-ʿĀmilī, tr. as-Say·yid Muḥam·mad al-Ḥusaynī (The Office of ʾIslāmic Publications Affiliated to Jāmiʿaŧ al-Mudar·risīn fī Ḥawzaŧ al-ʿIlmiy·yaŧⁱ Qum al-Muqad·dasaħ: Qum, 1365 sʜ), pp. 27–29.
*⁶* al-Masʿūdī, _ibid_., p. 215.
*⁷* _Biḥār al-ʾAnwār_, al-Majlisī II (al-Maktabaŧ al-ʾIslāmiy·yaħ: Ṭihrān, 1395 ʜ), vol. L, p. 90; _ʾIthbāt al-Waṣīyaħ_, al-Masʿūdī (Manshūrāt al-Maṭbaʿaŧ al-Ḥaydariy·yaħ: an-Najaf, 1374 ʜ), p. 210; _al-Ikhtiṣāṣ_, ash-Shaykh al-Mufīd, ed. ʿAlī–ʾAkbar Ghaf·fārī (Manshūrāt Jāmiʿaŧ al-Mudar·risīn fī Ḥawzaŧ al-ʿIlmiy·yaŧⁱ Qum al-Muqad·dasaħ: Qum, n.d.), p. 102.
*⁸* Taken from the text: _Sīrihʸⁱ Pīshvāyān_, 23ᴿᴰ ed., Mahdī Pīshvāyī (Muʾas·sasaŧ al-ʾImām aṣ-Ṣādiq ع: Qum, 1390 sʜ), p. 539.
@AbodeofWisdom📘Basaair Al Darajaat | Levels of Insight into the merits of Progeny of Muhammad
📝 Abu Ja’far Muhammad Bin Al-Hassan Bin Al-Farookh Al- Saffaar
@AbodeofWisdomکتابخانه ملی فرانسه
تفسیر، موعظه، آداب اسلامی
al-Tabakkiyāt traduit du persan par Yūnus ibn Aydoġmi? al-Malaṭī ; [Ḥikāyāt] [Aḥādīṯ] [Ḫabar] ; [Daqāʾiq al-aḫbār] ; ʿALĪ IBN MUḤAMMAD AL-?ARĪF AL-ǦURǦĀNĪ. al-Farāʾiḍ al-?arīfiyya. Commentaire sur la Sirāǧiyya fī l-farāʾiḍ de MUḤAMMAD IBN MUḤAMMAD IBN ʿABD AL-RA?ĪD SIRĀǦ AL-DĪN
به لغت ترکیکتابخانه ملی فرانسه
تفسیر، موعظه، آداب اسلامی
al-Tabakkiyāt traduit du persan par Yūnus ibn Aydoġmi? al-Malaṭī ; [Ḥikāyāt] [Aḥādīṯ] [Ḫabar] ; [Daqāʾiq al-aḫbār] ; ʿALĪ IBN MUḤAMMAD AL-?ARĪF AL-ǦURǦĀNĪ. al-Farāʾiḍ al-?arīfiyya. Commentaire sur la Sirāǧiyya fī l-farāʾiḍ de MUḤAMMAD IBN MUḤAMMAD IBN ʿABD AL-RA?ĪD SIRĀǦ AL-DĪN
به لغت ترکی
الكتب والمواضيع والآراء فيها لا تعبر عن رأي الموقع
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