مجموعة المكتبة الطبية الحديثة

🔵 Museum to Showcase the Cultural Contributions of Muslim Civilisations to World Heritage.
The Museum’s Permanent Collection of over 1,000 objects includes masterpieces that reflect a broad range of artistic styles and materials. These portraits, textiles, miniatures, manuscripts, ceramics, tiles, medical texts, books and musical instruments represent more than ten centuries of human history and a geographic area stretching from the Iberian Peninsula to China.

Designed by architect Fumihiko Maki, the Museum shares a 6.8-hectare (17-acre) site with Toronto’s Ismaili Centre, which was designed by architect Charles Correa. The surrounding landscaped park, designed by landscape architect Vladimir Djurovic, will provide an exciting new green space for the city of Toronto.

"One of the lessons we have learned in recent years is that the world of Islam and the Western world need to work together much more effectively at building mutual understanding – especially as these cultures interact and intermingle more actively," commented His Highness Aga Khan. "We hope that this museum will contribute to a better understanding of the peoples of Islam in all of their religious, ethnic, linguistic and social diversity."

From their earliest origins, Muslim civilisations have been characterised by a remarkable diversity of geographies, languages, and cultures. Toronto –and Canada more generally– is internationally recognised for embracing such diversity. The city therefore provides an ideal home for an institution that strives to promote mutual understanding, respect and tolerance among the world’s cultures.

"The Aga Khan Museum has an international outlook," observes Henry Kim, Director of the Museum. "Home to a collection of astonishingly beautiful works of art, it will showcase the artistic creativity and achievements of Muslim civilisations from Spain to China. I think local and international visitors will be greatly surprised when they discover just how much the arts of Muslim civilisations are a part of our shared global cultural heritage."

Since 2007, over 1 million people have experienced the splendour of the Aga Khan Museum Collection. The Musée du Louvre in Paris, the State Hermitage Museum in St. Petersburg, the Gulbenkian Museum in Lisbon, the Martin-Gropius-Bau in Berlin, the Sakıp Sabancı Museum in Istanbul, the Islamic Arts Museum Malaysia in Kuala Lumpur and the Asian Civilisations Museum in Singapore have all hosted temporary exhibitions of major works of art from the Aga Khan Museum Collection.
Some of the Manuscripts and other ancient material from The Aga Khan Museum Collection.👇🏻👇🏻👇🏻

This study analyzes the commentaries of four Muslim intellectuals who have turned to scripture as a liberating text to confront an array of problems, from patriarchy, racism, and empire to poverty and interreligious communal violence. Shadaab Rahemtulla considers the exegeses of the South African Farid Esack (b. 1956), the Indian Asghar Ali Engineer (1939-2013), the African American Amina Wadud (b. 1952), and the Pakistani American Asma Barlas (b. 1950). Rahemtulla examines how these intellectuals have been able to expound this seventh-century Arabian text in a socially liberating way, addressing their own lived realities of oppression, and thus contexts that are worlds removed from that of the text's immediate audience. Through a close reading of their works, he underlines the importance of both the ethico-social content of the Qur'an and their usage of new and innovative reading practices.

This work provides a rich analysis of the thought-ways of specific Muslim intellectuals, thereby substantiating a broadly framed school of thought. Rahemtulla draws out their specific and general importance without displaying an uncritical sympathy. He sheds light on the impact of modern exegetical commentary which is more self-consciously concerned with historical context and present realities. In a mutually reinforcing way, this work thus illuminates both the role of agency and hermeneutical approaches in modern Islamic thought.

The best book I have seen to lead critically-minded readers into the myriad issues and complexities of the Qur'an text. Its various chapters, firmly rooted in a wealth of scholarship on the Qur'an, discuss many key questions raised about and by the text, including its literary coherence, its chronology, its "closure" as a body of scripture, its textual stability, and aspects of its content: the relation to Christianity, Judaism, and paganism, its key themes, its relationship to the life of Muhammad, and much more. It will serve scholars and novices alike as an invaluable guide.'

Dictionary of British Education (Woburn Education Series)
Peter Gordon, Denis Lawton
This is an up-to-date guide for teachers and parents, administrators, governors , students and others to help the find their way about the increasingly complex world of education. The main section provides a dictionary that is more than a simple set of definitions: many words in education have been put into some kind of historical context to become fully meaningful. The second part gives some important landmarks from the nineteenth century to the present time, and also provides a list of political heads of education since state education was established. The final section is devoted to a list of acronyms and abbreviations, both of which have been the subject of multiple definitions in recent years.

For over fifty years, Metin And championed Turkish theatre, traditional performing arts, festivities and the art of Ottoman miniature in dozens of articles and ten titles in Turkish and other languages. The list ends with Ottoman Figurative Arts I: Miniature, which attests to And’s fascination with the subject.

A fundamental “art of the book” as well as a courtly art form, miniature favoured a highly realistic depiction of daily life, human beings, the urban fabric and buildings  an aspect promoted widely in And’s work. Miniature’s main function was illustrating manuscripts. As Ottoman Figurative Arts I: Miniature ably demonstrates, the target audience was either the sultan, or high-ranking statesmen. Manuscripts so illustrated were prohibitively costly works of art, safeguarded in the Treasury, and any illustrated manuscript captured in battle would have delighted the victorious commander and sultan equally.

An indispensable reference book, the lavishly illustrated Ottoman Figurative Arts I: Miniature covers the stages in the development of the art in the Ottoman Empire, an overview of the studios, techniques and methods of this courtly art, and includes a splendid Album of portraits, lives of the sultans, the palace, festivals, literary works, religious topics, landscapes and townscapes, scientific and encyclopaedic subjects, the world of birds, animals and fantastic creatures as well as women and men

clearly illustrated how to perform it for us and how many rak’ats each prayer should be. b) Zakat. In the Qur’an, zakat has only been mentioned as an Islamic ruling. It was the Prophet who expressed which things have zakat and what the criteria for zakat becoming wajib for each one is. c) Hajj. The Qur’an says that Hajj is wajib and no more, but the Prophet has explained how it is supposed to be performed.

Therefore, it is wrong to expect to be able to find every detail in the Qur’an. So it is a big mistake not to follow the imams just because of the fact that none of their names have come in the Qur’an. That’s why no one says that noon prayers (which are 4 rak’ats) have to be prayed 2 rak’ats just because the Qur’an hasn’t mentioned how many rak’ats each prayer is.

2- In issues like this, in which there are big chances that others will disagree, it is much better for the Qur’an to express the truth implicitly rather than explicitly, otherwise there is a high possibility that they will end up denying the Qur’an as a whole. It’s very obvious that such a problem isn’t to the benefit of the Muslim ummah. Of course, the Qur’an says: “Surely we have revealed the Reminder (the Qur’an), and We will most surely be its guardian” [11], but one should remember that one of the ways of protecting the Qur’an and not letting others falsify or change it, is for it to speak in a way that others (such as the hypocrites who show that they are Muslims on the outside even though they aren’t within) don’t get sensitive and provoked. In this way, the high respect and value of the Qur’an will be kept, and certain individuals won’t think of changing or falsifying it in a way that will comply with their personal desires and wicked goals or just because they disagree with something. [12]

Shahid Ayatollah Motahhari answers this question in the following way. He says: “The answer to the question that why hasn’t Imam Ali’s khilafah and imamat been mentioned in the Qur’an, is that 1- The Qur’an usually expresses general laws. 2- The Prophet or Allah didn’t want such an issue in which people are sensitive about and prefer their own desires (to what Islam wants), to be presented explicitly, and although it wasn’t, people still went against it and falsely interpreted the Prophet’s sayings to their own benefit. In other words even if the Qur’an had clearly stated that Ali is successor to the Prophet they still would have found a way around it. The Prophet said: (Ali is his Mawla). How much more clear can one get? (Yet they interpreted what he said falsely and according to their will.)Yet there is a big difference between ignoring what the Prophet has said after him passing away regardless of all of its clarity and ignoring what the Qur’an has been completely clear about one day after his demise. That is why I have narrated in my book “Khilafah and Wilayah” that once during Imam Ali’s reign, a Jew wanted to attack and criticize the Muslim ummah for undesirable events that took place in the beginning of Islam. He told Imam Ali (and of course what he said really was a negative point) that you (the Muslim ummah) started quarreling over your prophet even before completely burying him after his death. Imam Ali answered: We argued about what he had instructed, not over the Prophet himself, but you (meaning the Jews) disregarded the most important principle of your religion which is tawhid (oneness of God), and asked your prophet to build an idol for you to worship. So there is a big difference between you and us; we didn’t argue about our prophet, we argued about what the interpretation of his saying was (and what he wanted us to do after his death). These two vary tremendously. (Motahhari goes on to say that) there is a big difference between saying that the people back then had misunderstood what the Prophet had said and saying that the Muslims back then rejected what the Qur’an had clearly stated or had falsified it.[13]

So one can say that the main reason behind not mentioning the names of the imams, or at least Imam Ali’s name, is the protection of the

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💠"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 💠

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The Qur'an in Islam

Part l

By: Grand Ayatollah Sayyed Mohammad Husain Tabatabai (Blessings of God with him)

The religion of Islam is superior to any other in that it guarantees happiness in man's life. For Muslims, Islam is a belief system with moral and practical laws that have their source in the Qur'an. God, may He be exalted, says,

💢 إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا💢

"Indeed this Quran guides to what is most upright, and gives the good news to the faithful who do righteous deeds that there is a great reward for them"
Isra:09 (Translation Qoli Qarai)

💢 وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَ رَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ💢

We have sent down the Book to you as a clarification of all things and as guidance, mercy and good news for the submissive.
The Bee:89 (Translation Qoli Qarai)

These references exemplify the numerous Qur'anic verses (ayat) which mention the principles of religious belief, moral virtues and a general legal system governing all aspects of human behavior. A consideration of the following topics will enable one to understand that the Qur'an provides a comprehensive program of activity for man's life.

Man has no other aim in life but the pursuit of happiness and pleasure, which manifests itself in much the same way as love of ease or wealth. Although some individuals seem to reject this happiness, for example, by ending their lives in suicide, or by turning away from a life of leisure, they too, in their own way, confirm this principle of happiness; for, in seeking an end to their life or of material pleasure.

They are still asserting their own personal choice of what happiness means to them. Human actions, therefore, are directed largely by the prospects of happiness and prosperity offered by a certain idea, whether that idea is true or false.

Man's activity in life is guided by a specific plan or program. This fact is self-evident, even though it is sometimes concealed by its very apparentness. Man acts according to his will and desires; he also weighs the necessity of a task before undertaking it.

In this he is promoted by an inherent scientific law, which is to say that he performs a task for "himself" in fulfilling needs which he perceives are necessary. There is, therefore, a direct link between the objective of a task and its ____execution.

Any action undertaken by man, whether it be eating, sleeping or walking, occupies its own specific place and demands its own particular efforts. Yet an action is implemented according to an inherent law, the general concept of which is stored in man's perception and is recalled by motions associated with that action.

This notion holds true whether or not one is obliged to undertake the action or whether or not the circumstances are favorable. Every man, in respect of his own actions, is as the state in relation to its individual citizens, whose activity is controlled by specific laws, customs and behavior.

Just as the active forces in a state are obliged to adapt their actions according to certain laws, so is the social activity of a community composed of the actions of each individual. If this were not the case, the different components of society would fall apart and be destroyed in anarchy in the shortest time imaginable.

If a society is religious, its government will reflect that religion; if it is secular, it will be regulated by a corresponding code of law. If a society is uncivilized and barbaric, a code of behavior imposed by a tyrant will appear; otherwise, the conflict of various belief-systems within such a society will produce lawlessness.

💠 💠@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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💠”God brings them out of darkness into light..” (Q: 2:257)

🔸“Al-Fudayl bin ‘Iyyad, one of the renowned urafa (ascetic and scholar) was a thief and a highway robber before an inner transformation occurred in him and he repented sincerely. One night a caravan was passing him, and a man in the caravan was reciting the Qur’an. Al-Fudayl heard him recite this verse:

🔹أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ

🔹‘Is it not time yet for those who have faith, that their hearts should be humbled for Allah’s remembrance?’ (57: 16)

🔸This verse pierced the heart of al-Fudayl like an arrow. He immediately answered to this verse and said to himself, ‘Yes, the time has come.’ After this an amazing transformation occurred in his soul and he started compensating for his past mistakes.”

📚Tadhkirat al Awliya (by Attar), p. 90
📚True Servitude and the Reality of Knowledge (by Ayatollah Muhammad Baqir Tahriri), p. 17

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Part 2/2

With regard to the women of our age, it can't be denied that they have had real battles to fight: the fight to be seen as having the intelligence to participate in politics; the fight to be able to go to university and to exercise our talents to the best of our ability. Many people these days hark back to a supposedly golden age in the 1950s, but that was also an age where women who were seen as morally deviant were put away in asylums.

There can be no doubt that women have had to fight against different kinds of oppression; but with the throwing off of certain shackles and narrow, shallow interpretations of the prophetic path, and a with the intoxication that has come with that, women have moved out into the open wastelands of existence, an existence whose sacred dimensions have all but disappeared. Women have become economic beings in their scramble to excel in the workplace, and sexual beings in the primeval scramble to find a mate. In a capitalist, individualistic society, they are encouraged to compete with each other in everything.

Women have become ruthless with each other in their battle to find the truth of their existence within the limits of this existence. Interestingly, with my generation, there is now a turnaround. Women are exhausted. The intoxication of breaking free of boundaries has passed, and they find themselves faced with the rather mundane challenge of providing for the family, as men used to do. Just last week I read an article by a woman who goes out and works long hours to support the family, while her husband stays at home and looks after their baby girl. She says, 'I am caught in the age-old male trap of seeing every penny I earn factored away into future nursery fees, roof repairs and supermarket bills and wondering why I bother.' She expresses regret at having to 'rebuild the bond that gets strained by the end of a long week' away from her daughter and she says 'Perhaps this is how working fathers felt all along. But there is one inescapable conclusion: it is what we feminists fought for; the right to do as men do. Be careful what you wish for (“Are Dads the New Mums? London Evening Standard, October 20th, 2011).’

I'm not saying that a woman's place is in the kitchen; but rather' what I learned about my culture as I grew up, and was able to reflect back upon it, is that, as people in European countries have become supposedly more sophisticated and advanced, they have at the same time moved further and further away from their primordial, even cosmic, way of being. We have become obsessed with the world, and with our place in it — that is, with our place in it as individuals, and we have utterly forgotten that there is a deeper and more comprehensive aspect to our being, and a deeper and more beautiful purpose to our being here.

Western women look pityingly at supposedly unsophisticated Muslim women, who have not gone through the whole process of deconstruction. Muslim women appear to be still stuck in an age that Western women have proudly put behind them, even if these very same Western women now find themselves out on a limb, stuck in a state of existential anxiety.


📚”Shi’i Spirituality for the Twenty First Century”, written by Rebecca Masterton, p. 20-23

@AbodeofWisdom

أعتقد أن قصد أ.عبدالرحمن هل يجوز أخذ المعلومة بدون تغيير في الصياغة من بحث سابق أو ورقة علمية ...
مثلا :
Osteoporosis is a clinical syndrome in which a
decrease in bone mass results in the occurrence of
fracture with minimal trauma (1).

The thousands of volumes that Muslim scholars have devoted to qur'anic interpretation and to the linguistic, rhetorical and narrative analysis of the text are sufficient to create entire libraries of qur'anic studies. Drawing upon a rich scholarly heritage, Brill's "Encyclopaedia of the Qur'an" (EQ) combines alphabetically-arranged articles about the contents of the Qur'an. It is an encyclopaedic dictionary of qur'anic terms, concepts, personalities, place names, cultural history and exegesis extended with essays on the most important themes and subjects within qur'anic studies. With nearly 1000 entries in 5 volumes, the "EQ" is the first comprehensive, multi-volume reference work on the Qur'an to appear in a Western language.

السلام عليكم اذا أمكن المساعده عندي موضوع بحث وابغى عنه مصادر Hormone disorders in adulthood women ( progesterone and estrogen )

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السلام عليكم.

What is the relation between Postmenopausal Osteoporosis and decreased estrogen?