مجموعة المكتبة الطبية الحديثة

معرفی مولف و برخی اثار او
John Nawas is Professor of Arabic and Islamic Studies in the Department of Near Eastern Studies at the University of Leuven, Belgium. His research centers on the religio-political and social history of classical Islam, with a focus on the caliphate and on religious scholars. With Monique Bernards he has co-edited Patronate and Patronage in Early and Classical Islam (Brill, 2005), and is the editor of 'Abbasid Studies II (2010). He was Assistant Editor of the Encyclopaedia of the Qur'an (2002-6), is an Executive Editor of the Encyclopaedia of Islam, 3rd edition (2010-), and is a Director of the School of Abbasid Studies

An outcome of IRCICA’s series of studies on earliest copies of the Holy Quran, this book throws light on the characteristics of the partial copy which is preserved at Bibliothèque Nationale de France, Paris. Though there is no information as to its date, it is certainly one of the earliest having reached our time, even older than some of those that are attributed to the times of the third and the fourth caliphs. The meticulous analytical study, done by Dr. Tayyar Altıkulaç, an authoritative scholar in Quranic studies, examines its features as to script, orthography and other technical criteria and compares them with those of other earliest Quran copies. The analytical text begins by an account of the fragment’s journey to Paris and an acknowledgement of earlier work on it, particularly the printing of 56 folios of it (out of 79 in the same library and more elsewhere) by François Déroche and Sergio Noja Noseda in 1998. Follows a page-by-page examination of the copy. This the fifth study published by IRCICA in this series. It will be followed by a study on a very early copy of the Quran: the fragment found at Tubingen University Library, Germany.
Not only with its findings and scholarly observations but also with its methodology and coverage, this work is a valuable contribution to studies on the history of the dissemination of the Quran across the world.

Peace be upon you, dear subscribers of the psychology channel. To fulfill the desire of some of those who have asked us for lessons on YouTube, we announce this channel in which we will present topics related to specialists and non-specialists in the field of psychology in addition to books and cultural topics. We kindly ask you to comment on the ideas you want us to present and Posted it
Note: The channel is in Arabic and English

Nous voulons lancer un projet sur notre chaîne YouTube, qui consiste à mener des entretiens avec des psychiatres et des psychologues, donc si l'idée vous intéresse, abonnez-vous à la chaîne YouTube et cliquez sur la première option et Merci d'avance

We want to launch a project on our YouTube channel, which is to conduct interviews with psychiatrists and psychologists, so if you are interested in the idea, subscribe to the YouTube channel and click on the first option

The conference is hosted by the Department of Linguistics and Philology at Uppsala University and organized in cooperation with the DFG-funded Biblia Arabica project located at Tel Aviv University and at Ludwig-Maximilian University in Munich. The aim of the conference is to foster an interest in Arabic Bible texts and cognate fields. Both senior scholars and PhD students will present their topics during the conference. The primary object of study is the processes of translation, reception, and transmission of Arabic Bible texts among Jews and Christians and the use of these texts by Muslim intellectuals.

The Kingdom of Saudi Arabia is rich in ancient inscriptions. They form a priceless resource for the study of the region's cultural and linguistic heritage. Throughout the country, inscriptions were etched, engraved, pecked, or even sometimes carved in bas-relief on stones or on the rock-faces of cliffs and hills.

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.

معرفی مولف و برخی اثار او
John Nawas is Professor of Arabic and Islamic Studies in the Department of Near Eastern Studies at the University of Leuven, Belgium. His research centers on the religio-political and social history of classical Islam, with a focus on the caliphate and on religious scholars. With Monique Bernards he has co-edited Patronate and Patronage in Early and Classical Islam (Brill, 2005), and is the editor of 'Abbasid Studies II (2010). He was Assistant Editor of the Encyclopaedia of the Qur'an (2002-6), is an Executive Editor of the Encyclopaedia of Islam, 3rd edition (2010-), and is a Director of the School of Abbasid Studies

The late Professor Hossein Ziai’s interests focused on the Illuminationist (Ishrāqī) tradition. Dedicated to his memory, this volume deals with the post-Avicennan philosophical tradition in Iran, and in particular the Illuminationist school and later philosophers, such as those associated with the School of Isfahan, who were fundamentally influenced by it. The focus of various chapters is on translations, editions, and close expositions of rationalist works in areas such as epistemology, logic and metaphysics rather than mysticism more generally, and also on specific texts rather than themes or studies of individual philosophers. The purpose of the volume is to introduce new texts into the modern canon of Islamic and Iranian philosophy. Various texts in this volume have not been previously translated nor have they been the subject of significant Western scholarship.

Aspects of Linguistic Impoliteness aims to bring together a wide range of theoretical and methodological approaches exploring the notion of impoliteness and the usage of impoliteness phenomena in language and discourse per se, instead of simply considering impoliteness as politeness that has gone wrong. Impoliteness draws mainly on linguistics, but also its sub-disciplines, as well as related disciplines such as psychology, philosophy, sociology, anthropology and communication. Various researchers have been selected to contribute to Aspects of Linguistic Impoliteness, and the diversity of sub-disciplinary approaches is reflected in the multi-dimensional organisation of the five sections of the book. The book is divided into five thematic parts, with 16 chapters in all, as follows. The first part aims to study the links between impoliteness and rudeness, by providing a general framework to these notions. The second part deals with occurrences of impoliteness in television series and drama, when the third part mainly focuses on the discursive creations of impoliteness found in literary works. The fourth part concentrates on impoliteness and the philosophy of language, and the fifth and final part offers some case-studies of impoliteness in modern communication.

Review every skill and question type needed for SAT success – now with eight total practice tests.

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Categories:EducationLanguage:englishPages:1284ISBN 10:1457309289ISBN 13:978-1457309281File:PDF, 71.91 MB

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✴Why do Shias prostrate on the soil?✴

Part l

🔷🔶Answer: Some people believe that prostrating to the soil (or the torbat of Karbala of the martyr Imam Husain peace be with him) means that you are some how worshipping that, and it means “shirk”.

For the answer, I should say that between these two meanings of (alsojood lellah) and (alsojood alal ardh) are differences, and the problem is that you don’t see differences between them. For sure the meaning of the first is that prostrating is only for Allah, and the second is prostrate on the soil.

And in other words we prostrate on the soil to worship Allah. All the Muslims worldwide prostrate on something, while their prostrating is only for Allah. So till now we understand that prostrating on the soil, plants and… means worshipping Allah and doesn’t mean worshipping that certain thing.

God's last Prophet Mohammad (peace be with him and his progeny) said: “The earth is the place to prostrate on and it is a place to get clean for me.”(1)
 
And also Allah tells us in the Qor'an:” To Allah prostrates whoever there is in the heavens and the earth, willingly or unwillingly, and their shadows at sunrise and sunset.” (2)

So prostrating to the soil is not something unusual and it actually shows the humility of mankind.

So now it’s good to point out to one of the hadith of our Imam Sadiq (peace be with him):

”Hesham bin Hakam asked Imam Sadiq: what is the correct thing, we have to prostrate on ?

Imam replied: prostrating is only correct on the soil and what grows on it (except the things we eat and the things we wear)

So I (Hesham) asked why?

He replied: prostrate is humility in front of Allah and so it is not good to prostrate to the things we eat and we wear because the people who worship the world (love the world a lot) are the slaves of food and clothes while the one who prostrates is only worshipping Allah so it is better to put our forehead on the soil and not on what the world worshippers love”.(3)

And prostrating to the soil is better because with the humility and lowliness towards Allah it is a better form.

So now there will be another question, why are Shia bounded to prostrating to soil or to some plants and doesn’t prostrate to anything else?

As the answer we should say that as the base of any worship should be originated from Islamic law, the conditions of its parts as well should be clear by prophet’s Sonnat (tradition) because messenger of God as mentioned in Quran is model and sample for all pious human beings.

Now we will bring some narration and evidences from tradition (Sonnat) of last Prophet Muhammad (peace be with him and his progeny). He always used to prostrate on soil or on some plants like palm’s bast mat exactly in the same manner that Shia believe.

🔷🔶@AbodeofWisdom🔶🔷

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The Three Distinguishing
Characteristics of the Qur'an

Shahīd Mortadha Motahhari
Translated by Mahliqa Qarāī.

Our study of the Qur'an acquaints us with three distinguishing characteristics of this Godly book.

💢 The first 💢
Distinguishing characteristic is the absolute authenticity of its source. That is, without the slightest need of any comparison between the oldest manuscripts, it is evident that what we recite as the verses of the Qur'an, are exactly the same words presented before the world by Muhammad ibn 'Abd-Allah (peace be with him and his progeny).

💢 The second 💢
Characteristic feature of the Qur'an is the quality of its contents: its teachings are genuinely original and have not been adopted or plagiarized. It is the duty of an analytical study to prove this fact.

💢 The third 💢
Characteristic of the Qur'an is its Divine identity: its teachings have been delivered to the Prophet from a world that transcends his thought and mind. The Prophet (peace be with him and his progeny) was only a recipient of this revelation and message.

This is the result that we obtain from the study of the sources and roots of the Qur'an.

But the study of the sources of the Qur'an, and confirmation of its originality, depend upon the analytical study. So I resolve to open this discussion with the analytical study of the Qur'an.

We shall first see what is the subject matter of the Qur'an, what kind of problems are discussed in it, what type of problems have been given priority, and in what manner those subjects are presented in it.

If we are successful in our critical analysis, and acquire a sufficient understanding of the Qur'anic teachings, it will bring us to an acknowledgment of its principal aspect, which is the Divine aspect of the Qur'an, the quality of its being a Divine miracle.

Al-Tawheed (journal), vol. 1, no. 1-3 Moharram- Rajab 1404 AH.

@AbodeofWisdom
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How to grow and develop, according to master of believers Imam Ali (عليه الصلاة والسلام)

Translated by: Manal Samhat

By Religious Authority, Ayatollah Sayyed Mohammad Husain Fadlullah (رضوان الله تعالي عليه)

Imam Ali (a.s.) has talked a lot about fanaticism and its destructive impacts on individuals and groups alike, and he mentioned many things that are capable of immunizing people against this repugnant immoral disease and attaching them to the human values, which, if they abide to, will make them ascend, progress, grow and open up to the positions of strength in the world.

The role of cognitive experience

As we go through this issue, we notice that Imam Ali (a.s.) calls on us to study the history of the nations in all their points of weakness and strength determined according to their negative experiences that were harmful to their situations or the positive experiences that elevated their level. The Imam (a.s.) actually wants the people to study the thought, any thought, in its theoretical and practical framework and to examine its influences on the ground, when experienced, for experience, scientifically speaking, proves what the thought truly is. A negative experience of a negative thought will prove that if such a thought is applied in reality, it will lead to negative results in man’s life, while a positive experience that is based on a positive thought will definitely prove how realistic this thought is and confirm its positive effects on man’s life.

And we know that cognition and knowledge in Islam are based on two aspects:

1- The aspect of contemplation, that is when an idea is brought up and man tries to use his mind to contemplate its elements and determine how realistic it can be, and this is the approach of the philosophers throughout history.

2- The aspect of experience, whereby Islam came to base knowledge on experience. It is narrated that Imam Ali (a.s.) said: “Experience is a created mind”.

Experience, through its dynamism and extensions, represents the mental knowledge practiced on the ground, and it is narrated in a Hadith by Imam Ali (a.s.), in which he calls on people to benefit from experience, that he said: “The best of what you experienced is what gives you advice”.

Experience extends on two lines:

The first line is the experience you acquire from your personal practices, for you go through bitterness and sweetness, repulsiveness and pleasantness and goodness and evilness to unravel from within these traits the good and bad elements they entail, which determines the nature of what you went through whether positively or negatively.

The second line is the others’ experiences, whereby history, throughout time, shows you the experiences of others in the private and public lives. On the one hand, there are those who confronted the prophets, rebelled against them, stood against their movement in society and stirred conflicts, disagreements and seditions that are based on negative values, spearheaded by fanaticism. On the other hand, there are those who sided with them and demonstrated unity, amiability, harmony, accord and integration, values that if any nation upholds will be undertaking the line that leads to goodness and peace and lays the foundation for civilization, which could lead to development in knowledge and science and progress in the movement of openness, awareness and so on.

Lessons from past experiences

We know this from the Quranic revelation that talked about stories from the past about people who opposed the prophets and persecuted them and others who believed in them and helped them, whereby Allah mentioned the bad and good results of each action. This is evident in Allah’s saying: “In their histories there is certainly a lesson for men of understanding” (12:111), and the lesson here stands for the knowledge man acquires from experience after studying its nature and results.

@AbodeofWisdom

السلام عليكم

What is the difference between internal validity and external validity in a study?

السلام عليكم أريد كتاب أو مصادر عن جرثومة المعدة

السلام عليكم ممكن بحث عن. The presence of silicon in Iraq and the method of its presence, purification and use

السلام عليكم ورحمة الله وبركاته


نشتي كتاب عن جرثومه المعده