دروس قانون ابن سینا طب سنتی ، دانیال شفاء

Date
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 two

Just Published
Keys to the Sciences (Maqālīd al-ʿulūm): A Gift for the Muzaffarid Shāh Shujāʿ on the Definitions of Technical Terms
Editors: Gholamreza Dadkhah and Reza Pourjavady

Maqālīd al-ʿulūm (Keys to the Sciences) is a significant source on definitions of Arabic scientific terms in the post-classical period. Composed by an anonymous author, it contains over eighteen hundred definitions in the realm of twenty-one religious, literary, and rational sciences. The work was dedicated to the Muzaffarid Shāh Shujāʿ, who ruled over Shiraz and its neighbouring regions from 759/1358 to 786/1384. The present volume contains a critical edition of Maqālīd al-ʿulūm based on its three extant manuscripts. In the introduction, the editors review previous scholarship on the text, present an overview of patronage at the court of Shāh Shujāʿ and identify some of the sources used by the author of the work. They suggest that the work in its structure mirrors Abū ʿAbdullāh Khwārazmī’s Mafātīḥ al-ʿulūm, completed in 366/976.

Institute for Advanced Study, Princeton NJ
The School of Historical Studies
Wednesday, January 27, 2016
4-6 pm, White-Levy-Room
Devin J. Stewart
(Emory College of Arts and Sciences)
"The Transmission of Knowledge in Abbasid Iraq: Problems in the Interpretation of the “Catalogue” of Ibn al-Nadim"
The Fihrist of professional bookseller Ibn al-Nadim (d. 990 CE) is a catalogue of books—a bibliography of Arabic works in all fields of science and genres of writing, providing to posterity the equivalent of the card catalogue of the libraries of Baghdad in the late tenth century. At once a crucial source for the historical development of the Islamic science over the previous three centuries and the single most important record of the Abbasid translation movement that facilitated the transmission of scientific knowledge from Greek, Persian, and Sanskrit into Arabic, the Fihrist remains an enigmatic text. Despite concentrated study of the Fihrist since the mid-nineteenth century, editions by Gustav Flügel in 1871-72, Rida Tajaddud in 1971, and Ayman Fu’ad Sayyid in 2009 and 2014, and a complete English translation by Bayard Dodge in 1970, many problems remain in the establishment of the text, the restoration of lacuna, and the interpretation of hundreds of titles, proper names, and enigmatic entries. After an overview of the historical investigation of Ibn al-Nadim and his work, this lecture explores outstanding problems in interpretation of the work, including in particular his discussions of the world’s scripts and Greek scientific patrimony.

Scott Alexander’s interest in Islam dates back to the early 1980s, when he was both witnessing the events of the Islamist revolution in Iran, and concentrating in comparative religion as an undergraduate at Harvard. After graduating magna cum laude from Harvard, Scott went on to Columbia University in New York where he earned the M.A. and Ph.D. in the history of religions, with a concentration in Islamic studies. From 1986 to 1990, Scott taught courses on Islam and the history of religions at Columbia, Fordham, and Princeton University, and in 1991 he took a position on the religious studies faculty of Indiana University in Bloomington where he taught as an assistant professor of Islamic studies from 1993 to 2000.

Scott is the author of a number of articles on Islamic history and religion and Christian-Muslim Relations published in scholarly journals, edited collections, and encyclopedias such as the Encyclopedia of the Modern Middle East (Macmillan, 1996) and the Encyclopedia of the Qur’an (E.J. Brill, 2001-2005). He has also authored many online blog posts and op-ed essays addressing issues of Islamophobia, and has been featured in a number of videos such as the Knowing and Loving Our Neighbors of Other Faiths series (Work of the People, 2010). His most recent scholarlyresearch focuses on the role of triumphalism in Christian-Muslim Relations and deals with the inherent contradiction between religious claims to universal truth and the religiously motivated desire to impose this truth on others as a means of political and cultural domination.

In addition to sitting on the editorial board of The Journal of Islamic Law and Culture, Scott is a regular consultant on Catholic-Muslim relations for the United States Conference of Catholic Bishops. He also is a member of the advisory boards for the Martin Marty Center for the Advanced Study of Religion at the University of Chicago, the Lake Institute on Faith and Giving at the Indiana University School of Philanthropy, and the Alliance for Shared Values (New York City), the Niagara Foundation (Chicago) and the Antalya Kültürlerarası Diyalog Merkezi (Antalya, Turkey).

Scott lives in the Hyde Park neighborhood of Chicago where he is a member of the parish family of the Church of St. Thomas the Apostle. He is the proud father of Myles “Chitriman” Alexander, a rising professional triathlete, and is married to Karen Lewis Alexander, currently vice president for development at the Chicago Symphony Orchestra Association.

@litera9
As Buddhism spread out from north India, the place of its origin in the sixth century BC, the core ideas of this great religious tradition were often expressed through images. This Bulletin and the exhibition it accompanies, "Tibet and India: Buddhist Traditions and Transformations," focus on Indian and Tibetan Buddhist art of the eleventh and twelfth centuries, a period that witnessed both the end of the rich north Indian Buddhist tradition and the beginning of popular Buddhist practice in Tibet. At this critical juncture in Buddhist history, a number of Tibetan monks traveled down out of the Himalayas to study at the famed monasteries of north India, where many also set about translating the vast corpus of Buddhist texts. As they visited these centers of scholarship and the pilgrimage sites associated with the Buddha's life, the monks encountered refined works of art—from complex stone carvings to delicately illustrated palm-leaf manuscripts—made by workshops that had been active for more than 1,400 years. These profound works of religious art and the Tibetan images that followed them help shed light on how the Tibetans received and transformed the north Indian image-making tradition.

✅ معرفی کتاب چاپ شده به انگلیسی:

Maimonides: Commentary on Hippocrates’ Aphorisms: A New Parallel Arabic–English Edition and Translation, with Critical Editions of the Medieval Hebrew Translations. Volume 2.

Leiden: Brill, 2020.

♦️خلاصه کتاب 🔽
Hippocrates'Aphorisms enjoyed great popularity in the ancient and medieval world and, according to Maimonides, it was Hippocrates' most useful work as it contained aphorisms, which every physician should know by heart. They were translated into Hebrew several times, but it was Maimonides' Commentary on Hippocrates' Aphorismsthat made the work influential in Jewish circles. For the composition of his commentary, Maimonides consulted the Aphorisms through the commentary by Galen, translated by Ḥunayn ibn Isḥāq. This edition of Maimonides' Arabic commentary and its Hebrew translations, the first with an English translation based on the Arabic text, is part of a project undertaken by Gerrit Bos to critically edit
Maimonides' medical works.

🆔 @manuscript

The traditional account of the Prophet Muhammad’s ascension has inspired generations of writers and storytellers from the beginnings of Islam until today. By the tenth century, narratives describing Muhammad’s encounter with prophets and angels, his colloquy with God, and his visits of heaven and hell lead to the formation of the ""Book of Ascension,"" a novelizing and engaging literary genre most commonly written in Arabic and Seljuk Turkic. This is the study of an extremely rare Persian ""Book of Ascension,"" which was written in Persian by an anonymous author and dates from the Ilkhanid Period (1256-1353). Christiane Gruber presents an English translation alongside the original manuscript text, together with critical commentary. The text appears to promote adherence, as well as to encourage conversion, to Sunni Islam -- providing a fascinating insight into the interplay between artistic practices and missionary efforts aimed at promoting Sunni Islam in Persian lands during Ilkhanid rule.

The Running Man by Stephen King

The Running Man is a short book, tightly written to be read and enjoyed quickly. The future world it depicts is vividly captured with a few essential details. The action is also fast paced and, though the novel differs from much of King’s other work, the sardonic social commentary reveals a pleasing glimmer of King’s characteristically twisted sense of humor. –Patrick O’Kelley

Encyclopedia of Islam and the Muslim World
Richard C. Martin, Asma Afsaruddin, Ali Banuazizi, Daniel Martin Varisco, William Ochsenwald

This reference work includes articles on the history, religion, cultural practices, and political economies of Muslims from the seventh-century in West Asia to today's Muslim societies throughout the continents of Asia, Africa, the Subcontinent, Europe, and the Americas.

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠

🌺 A Shi'ite Anthology 🌺

Foreword

If one studies the literature of Islam carefully, one will immediately encounter a vast and varied field of material.

First there is the network of laws and regulations which makes up Islamic jurisprudence (fiqh) and which takes into consideration and regulates man's every individual and social "movement and rest", activity and situation, at every moment of time, in every place and under all conditions, as well as every particular and general occurrence related to human life.

Second there is a vast range of moral and ethical expositions which weighs every sort of moral activity, whether praiseworthy or blamable, and presents as a model for human society that which befits the perfection of man.

Finally on the level of Islam's overall view of Reality there is the general "philosophy" of Islam, that is, its sciences relating to cosmology, spiritual anthropology and finally the knowledge of God, presented in the clearest possible expression and most direct manner.

On a more profound level of study and penetration it will become obvious that the various elements of this tradition, with all their astonishing complexity and variety, are governed by a particular kind of interrelationship; that all of these elements are reducible in the final analysis to one truth, the "Profession of God's Unity" (tawhid), which is the ultimate principle of all the Islamic sciences.

"A good word is as a good tree—its roots are in heaven, it gives its produce every season by the leave of its Lord"
(Quran 14 : 24).

The noble sayings and writings presented in the present work were selected and translated from the traditions left by the foremost exponents of Islam. They include expositions elucidating the principle of tawhid and making clear the fundamental basis of all Islamic sciences and pursuits.

At the same time they contain excellent and subtle allusions to the manner in which the important remaining sciences are ordered and organized around tawhid, how the moral virtues are based upon it, and how finally the practical aspects of Islam are founded upon and derived from these virtues.

Finally, 'Ali's "Instructions to Malik al-Ashtar" clarify the general situation of Islamic society in relation to the practical application of Islamic government.

All the traditions translated in the present work are summarized in the following two sentences: "Islam is the religion of seeing things as they are" and "Islam means to submit to the Truth (al-haqq) and to follow It in one's beliefs and actions."

Allamah Sayyid Muhammad Husayn Tabataba'i

💠💠@AbodeofWisdom 💠💠💠
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠

🌺 A Shi'ite Anthology 🌺

Foreword

If one studies the literature of Islam carefully, one will immediately encounter a vast and varied field of material.

First there is the network of laws and regulations which makes up Islamic jurisprudence (fiqh) and which takes into consideration and regulates man's every individual and social "movement and rest", activity and situation, at every moment of time, in every place and under all conditions, as well as every particular and general occurrence related to human life.

Second there is a vast range of moral and ethical expositions which weighs every sort of moral activity, whether praiseworthy or blamable, and presents as a model for human society that which befits the perfection of man.

Finally on the level of Islam's overall view of Reality there is the general "philosophy" of Islam, that is, its sciences relating to cosmology, spiritual anthropology and finally the knowledge of God, presented in the clearest possible expression and most direct manner.

On a more profound level of study and penetration it will become obvious that the various elements of this tradition, with all their astonishing complexity and variety, are governed by a particular kind of interrelationship; that all of these elements are reducible in the final analysis to one truth, the "Profession of God's Unity" (tawhid), which is the ultimate principle of all the Islamic sciences.

"A good word is as a good tree—its roots are in heaven, it gives its produce every season by the leave of its Lord"
(Quran 14 : 24).

The noble sayings and writings presented in the present work were selected and translated from the traditions left by the foremost exponents of Islam. They include expositions elucidating the principle of tawhid and making clear the fundamental basis of all Islamic sciences and pursuits.

At the same time they contain excellent and subtle allusions to the manner in which the important remaining sciences are ordered and organized around tawhid, how the moral virtues are based upon it, and how finally the practical aspects of Islam are founded upon and derived from these virtues.

Finally, 'Ali's "Instructions to Malik al-Ashtar" clarify the general situation of Islamic society in relation to the practical application of Islamic government.

All the traditions translated in the present work are summarized in the following two sentences: "Islam is the religion of seeing things as they are" and "Islam means to submit to the Truth (al-haqq) and to follow It in one's beliefs and actions."

Allamah Sayyid Muhammad Husayn Tabataba'i

💠💠@AbodeofWisdom 💠💠💠
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃

✅ Ayatollah Mutahhari's response to the criticism that fasting reduces the energy and efficiency of human productivity (in the workplace):

🔹Was man made only to work? Is he simply a machine whose productivity should be maximized? Is he just a workhorse?
Doesn't he have a heart? Doesn't he have a spirit? Doesn't he need piety? Does he only need one thing, that is to work? Does he no longer need his humanity? Does he not need to temper the wild side of his nature? Does he not need to keep his carnal desires in check? Doesn't he need to strengthen his rational and human will? Do we have to look at everything from the perspective of work and efficiency (and only financial gain)?!

📒 Excerpt from Islam va Niazhaye Zaman (Islam and the Need of the Times), v. 1, p. 53

@AbodeofWisom

Just Published
Keys to the Sciences (Maqālīd al-ʿulūm): A Gift for the Muzaffarid Shāh Shujāʿ on the Definitions of Technical Terms
Editors: Gholamreza Dadkhah and Reza Pourjavady

Maqālīd al-ʿulūm (Keys to the Sciences) is a significant source on definitions of Arabic scientific terms in the post-classical period. Composed by an anonymous author, it contains over eighteen hundred definitions in the realm of twenty-one religious, literary, and rational sciences. The work was dedicated to the Muzaffarid Shāh Shujāʿ, who ruled over Shiraz and its neighbouring regions from 759/1358 to 786/1384. The present volume contains a critical edition of Maqālīd al-ʿulūm based on its three extant manuscripts. In the introduction, the editors review previous scholarship on the text, present an overview of patronage at the court of Shāh Shujāʿ and identify some of the sources used by the author of the work. They suggest that the work in its structure mirrors Abū ʿAbdullāh Khwārazmī’s Mafātīḥ al-ʿulūm, completed in 366/976.

In part VI of the course, we look at the ECG findings seen in common electrolyte disorders and medications. This includes how certain medication work, their clinical importance, and the ECG changes at normal and toxic levels.

Part VII: Artifacts

In part VII of the course, we look at various artifacts, including different types of lead reversals and how to identify them on the ECG.

Part VIII: Inherited Arrhythmia Disorders

In part VIII of the course, we look at certain types of inherited arrhythmia disorders, including their pathophysiology, ECG findings, diagnostic features, and clinical significance.

Part IX: Miscellaneous

In part IX of the course, we look at a number of important clinical conditions and the ECG features that can be seen with each. The pathophysiology and clinical significance is also provided when appropriate.

Part X: Congenital Heart Disease

In part X of the course, we look at various congenital heart diseases. With each topic, we discuss the pathophysiology, ECG features, as well as the clinical significance and prognosis.

In part VI of the course, we look at the ECG findings seen in common electrolyte disorders and medications. This includes how certain medication work, their clinical importance, and the ECG changes at normal and toxic levels.

Part VII: Artifacts

In part VII of the course, we look at various artifacts, including different types of lead reversals and how to identify them on the ECG.

Part VIII: Inherited Arrhythmia Disorders

In part VIII of the course, we look at certain types of inherited arrhythmia disorders, including their pathophysiology, ECG findings, diagnostic features, and clinical significance.

Part IX: Miscellaneous

In part IX of the course, we look at a number of important clinical conditions and the ECG features that can be seen with each. The pathophysiology and clinical significance is also provided when appropriate.

Part X: Congenital Heart Disease

In part X of the course, we look at various congenital heart diseases. With each topic, we discuss the pathophysiology, ECG features, as well as the clinical significance and prognosis.

In part VI of the course, we look at the ECG findings seen in common electrolyte disorders and medications. This includes how certain medication work, their clinical importance, and the ECG changes at normal and toxic levels.

Part VII: Artifacts

In part VII of the course, we look at various artifacts, including different types of lead reversals and how to identify them on the ECG.

Part VIII: Inherited Arrhythmia Disorders

In part VIII of the course, we look at certain types of inherited arrhythmia disorders, including their pathophysiology, ECG findings, diagnostic features, and clinical significance.

Part IX: Miscellaneous

In part IX of the course, we look at a number of important clinical conditions and the ECG features that can be seen with each. The pathophysiology and clinical significance is also provided when appropriate.

Part X: Congenital Heart Disease

In part X of the course, we look at various congenital heart diseases. With each topic, we discuss the pathophysiology, ECG features, as well as the clinical significance and prognosis.