The Islamic qāṣṣ (preacher/storyteller) has been viewed most commonly as a teller of stories, primarily religious in nature and often unreliable. Building on material of over a hundred quṣṣāṣ from the rise of Islam through the end of the Umayyad period, this book offers the most comprehensive study of the early Islamic qāṣṣ to-date. By constructing profiles of these preachers/ storytellers and examining statements attributed to them, it argues that they were not merely storytellers but were in fact a complex group with diverse religious interests. The book demonstrates how the style and conduct of their teaching sessions distinguished them from other teachers and preachers and also explores their relationship with early religio-political movements, as well as with the Umayyad administration.
?خبر
?یازدهمین کنفرانس نسخ خطی اسلامی
?The Eleventh Islamic Manuscript Conference: Sufism and Islamic Manuscript Culture
?یازدهمین کنفرانس نسخ خطی اسلامی: فرهنگ نسخ خطیِ صوفی و اسلامی، سپتامبر 2016، دانشگاه کمبریج
13–15 September 2016, Magdalene College, University of Cambridge
The Islamic Manuscript Association—in partnership with the Thesaurus Islamicus Foundation and the HRH Prince Alwaleed Bin Talal Centre of Islamic Studies at the University of Cambridge—is pleased to announce its Eleventh Islamic Manuscript Conference: Sufism and Islamic Manuscript Culture, which will be held from 13 to 15 September 2016 at Magdalene College, University of Cambridge, United Kingdom.
Sufis have written litanies, panegyrics, didactic works in verse and prose, hagiographies, discourses, exegetical works, and metaphysical treatises made into manuscripts both humble and lavish. Sufi lodges have housed libraries and manuscript ateliers, and Sufi networks have disseminated manuscripts across the Muslim World. This conference seeks to present current international research trends on the relationship between Sufism and Islamic manuscript culture and to generate discussion and study in this field.
Simultaneous Arabic-English and English-Arabic interpretation will be available throughout the conference.
?جهت ثبت نام به آدرس: http://www.islamicmanuscript.org/biennialconference/2016conference.aspx مراجعه فرمائید.
?مرکز و کتابخانه مطالعات اسلامی به زبان های اروپایی (وابسته به آل البیت)
@Islamicstudies
http://clisel.com/sufism-and-islamic-manuscript-culture/
✅ مجله «اتحادیه عمومی باستان شناسان عرب» (Journal of the General Union of Arab Archaeologists) در موضوع میراثِ معماری، تاریخ و فرهنگِ عرب از قاهره، مصر به زبانهای انگلیسی، آلمانی و فرانسوی هر شش ماه یکبار از سال 2016 میلادی منتشر می شود. در سال های گذشته این مقاله ها درباره نسخه خطی منتشر شده اند:
☆ Year: 2018
# Freedom of Worship as warranted in Islam - in light of Manuscripts and Documents (Historical and Archaeological Study) // Boussy Muhammad Zidan
# Publishing and studying of a group of stirrups preserved in the Gayer-Anderson Museum in Cairo With its comparison with models from paintings of the ottoman manuscripts// Amin Abd Allah Rashaidy
☆ Year: 2016
# The Veiled faces of prophets in the Islamic miniatures - application on illustrated manuscripts of XVI century in Konya Mawlānā Museum// Ibrahim Mohamed Ibrahim Elassal
# مقاله ها از این لینک قابل دانلود هستند:
https://jguaa2.journals.ekb.eg/issue_631_632_.html
🆔 @manuscript
✅ سواس «مدرسه مطالعات آسیایی و آفریقایی» (SOAS- لندن) هر ماه میلادی در سایتِ خود مقاله ای به انگلیسی از پژوهشگران خود یا بیرون را منتشر می کند. این مقاله ها در حوزه آسیا و آفریقا براساس نسخه هایِ خطّی (بیشتر)، چاپ سنگی و منابعِ بسیار نایاب موجود در «کتاب خانه بریتانیا» (The British Library) نوشته می شوند.
وقتی "کتابخانه بریتانیا" متوجه شد که تا ماه می 2021 "کتابخانه ملی قطر" دو میلیون عکس و اسناد را اسکن کرده است، برخی از پژوهشگران خود را به تحقیق بر روی این منابع متوجه داد. چنانچه آقای دیوید وودبریج، مقاله ای درباره قبیله های عرب و خلیج فارس نوشت که در ماه می 2021 منتشر شد.
متن مقاله 🔽
https://blogs.bl.uk/asian-and-african/2021/05/the-many-names-of-the-general-treaty-with-the-arab-tribes-of-the-persian-gulf.html
🆔 @manuscript
✅ مجله «یادبودهایِ نوشتاریِ شرق» (Written monuments of the Orient ) درباره میراث نوشتاریِ مشرق زمین، از «سوی موسسه نسخه های خطیِ شرقی» ( Institute of Oriental Manuscripts ) وابسته به «آکادمی علومِ روسیه» ( Russian Academy of Sciences ) منتشر می شود. این مجله دو بار در سال به زبان انگلیسی از سن پترزبوگ، روسیه چاپ می شود.
در شماره یکم سال 2020 این مقاله درباره آرشیوهایِ شرقیِ آکادمی علوم روسیه منتشر شده است:
Letters by J.P.A. Rémusat to Schilling von Canstadt (1817–1829) in the Orientalists Archives of the Institute of Oriental Manuscripts, Russian Academy of Sciences // Walravens H.
♦️ خلاصه مقاله:
The paper documents the relationship between the inventor, printer and collector of Oriental books P.L. Schilling von Canstadt and the Orientalist J.P. Abel Rémusat by means of their extant correspondence. The bibliophile with a splendid Oriental library was a welcome partner and correspondent as he could and often would help colleagues with his rarities not to be found anywhere else in Europe. His expertise in printing Oriental scripts was attractive, too, as Orientalists were in need of adding Oriental scripts to their publications. Rémusat, on the other hand, wrote evaluations for the Petersburg dictionary project and publicized Schilling’s Chinese publications as models of perfect printing art. There is also a memo from Fr. Gass to Schilling, which gives some details about their printing experiments.
🟣پی دی اف ِ مقاله در این لینک 🔽
https://journals.eco-vector.com/2410-0145/issue/view/1985
🆔 @manuscript
The Islamic qāṣṣ (preacher/storyteller) has been viewed most commonly as a teller of stories, primarily religious in nature and often unreliable. Building on material of over a hundred quṣṣāṣ from the rise of Islam through the end of the Umayyad period, this book offers the most comprehensive study of the early Islamic qāṣṣ to-date. By constructing profiles of these preachers/ storytellers and examining statements attributed to them, it argues that they were not merely storytellers but were in fact a complex group with diverse religious interests. The book demonstrates how the style and conduct of their teaching sessions distinguished them from other teachers and preachers and also explores their relationship with early religio-political movements, as well as with the Umayyad administration.
📚تازه های نشر کتاب
🔺قصّاص صدر اسلام
🔸The Quṣṣāṣ of Early Islam
انتشارات بریل کتاب «قُصّاص صدر اسلام» را در اکتبر 2016 منتشر کرده است. این کتاب، مطالعه ای جامع را در زمینه قصه گویان اسلامی از صدر اسلام تا کنون، ارائه می دهد.
The Islamic qāṣṣ (preacher/storyteller) has been viewed most commonly as a teller of stories, primarily religious in nature and often unreliable. Building on material of over a hundred quṣṣāṣ from the rise of Islam through the end of the Umayyad period, this book offers the most comprehensive study of the early Islamic qāṣṣ to-date. By constructing profiles of these preachers/ storytellers and examining statements attributed to them, it argues that they were not merely storytellers but were in fact a complex group with diverse religious interests. The book demonstrates how the style and conduct of their teaching sessions distinguished them from other teachers and preachers and also explores their relationship with early religio-political movements, as well as with the Umayyad administration.
👉🏻Author: Lyall R. Armstrong
👉🏻ISBN13: 9789004335516
👉🏻Publication Date: October 2016
👉🏻Imprint: BRILL
👉🏻Language: English
📌مرکز و کتابخانه مطالعات اسلامی به زبان های اروپایی (وابسته به آل البیت)
@Islamicstudies
http://clisel.com/the-qu%E1%B9%A3%E1%B9%A3a%E1%B9%A3-of-early-islam/
✅#معرفی_مقاله
◀️«اقلیتی میان یک اقلیت؟: پیچیدگی و چند مکانی بودن شبکههای شیعی فراملی در بریتانیا»
◀️این مقاله توسط #اولیور_شارلبروت به رشته تحریر در آمده و در ژورنال اسلام معاصر منتشر شده است.
◀️چکیده:
Academic scholarship on Shia Muslim minorities in the West has described them as ‘a minority within a minority’ (Sachedina ۱۹۹۴: ۳) or as ‘the other within the other’ (Takim ۲۰۰۹: ۱۴۳), referring to a certain sense of double-marginalization of Shia Muslims in non-Muslim societal contexts. They need to undertake particular efforts to maintain both an Islamic as well as particular Shia identity in terms of communal activities and practices and public perception and recognition, responding to the rise of Islamophobia more generally and anti-Shia sectarianism more specifically. This article problematizes this notion of a double-marginalization of Shia minorities in the West as too simplistic. The article investigates the dynamics around the creation of transnational Shia communal spaces in north-west London, the public representation of Shia Muslim identities by networks and organizations based there to illustrate their multilocal connectivities and internal heterogeneity. The article is based on research in the borough of Brent, north-west London, and presents novel insights into Shia spaces in Britain and thereby makes an important contribution to complexifying academic discourse on Muslims in Britain which has focussed on Sunni Muslims almost exclusively. The ethnographic data is contextualized by providing background information on the historical and social formations of the networks and the centres examined in the article. To analyze the multilocal spatial manifestations and connections of these network, the article utilizes Werbner’s notion of ‘complex diasporas’ (۲۰۰۲, ۲۰۰۴, ۲۰۱۰) and recent contributions to the development of a spatial methodology in Religious Studies (Knott ۲۰۰۵; Vásquez ۲۰۱۰; Tweed ۲۰۰۶; McLoughlin and Zavos ۲۰۱۴). The article thereby constitutes the very first attempt to apply recent contributions on the nature of diasporic religions and their spatial multilocality to the case study of Twelver Shia networks based in London.
🆔 @interculturalcommunication
🍃🌸🍃🌸🍃🌸🍃🌸🍃🌸🍃🌸🍃🌸🍃
🦋Mab’ath, the day of monotheism and feast of intellect and wisdom 🦋
🍁 Shahid Motahari: 🍁
🦋 The day of “Mab’ath is the day of monotheism (Tawhīd), resurrection of humanity, and the feast of thought, reason, and intellect.
🦋 It is the day of monotheism, because Islam is the caller (and source) of monotheism.
🦋 If, on that day, that call was not raised and its wave did not impress us (our intellects), today we might have been worshiping the fire (old Iranian’s faith) and would be the absolute slave of tyrants.
🦋 So with respect to Islamic monotheism, we can say that this Mab’ath is also a day of freedom.
🦋 Therefore the day of Mab’ath was the feast of intellect, because the Qor’an kindles the intellect and thoughts.
🦋 The Qur'an began with the sentence
"Read in the name of your Lord who has created (everything)"
🦋 This means (the mission of monotheism began) with the word for reading as well as the wisdom and the pen.
🦋 (Lastly) Islam does not foresee any forbidden zone for wisdom.
📚 Shahīd Motahhari. Yaddāshtha, Vol. 9, P. 124- 126
Happy anniversary of Mab’ath of Rasūlunllah (peace be with him and his progeny).
🆔@AbodeofWisdom
🦋 مبعث، روز توحید و عید فکر و عقل 🦋
استاد شهید مطهری:
روز بعثت روز توحید و رستاخیز انسانیت و روز عید فکر و عقل است.
روز توحید است زیرا اسلام منادی توحید است. اگر در آن روز آن ندا بلند نشده بود و موجش ما را هم نگرفته بود، امروز ما شاید آتش پرست و برده مطلق سلاطین بودیم.
پس با توجه به توحید اسلام می توانیم بگوییم بعثت روز آزادی نیز هست.
اما اینکه بعثت روز عید فکر بود، به جهت اینکه قرآن باعث تحریک عقول و افکار است.
قرآن با جمله
«اقرأ باسم ربک الذی خلق»
آغاز شد یعنی با کلمه خواندن و علم و قلم. اسلام برای عقل منطقه ممنوعه قائل نیست.
📚یادداشتهای استاد مطهری، ج ۹ / ص ۱۲۴- ۱۲۶
مبعث حضرت رسول اکرم (ص) مبارک باد...
🆔@AbodeofWisdom
🍃🌸🍃🌸🍃🌸🍃🌸🍃🌸🍃🌸🍃🌸🍃
#مقاله
✳️ تاریخ گزاری ویراست های داستان کربلا
🔹تورستن هیلن Torsten Hylén از دانشگاه دالارنا سوئد
🔸#سمینار_بین_المللی_شیعه_پژوهی در موسسه مطالعات عالی #پرینستون (آمریکا/ نیوجرسی)
✳️ Dating versions of the Karbalāʾ story
🔹Torsten Hylen
🔸Conference: “Shii Studies: The State of the Art,” International Conference held at the Institute for Advanced Study, Princeton NJ (December 7‐9, 2017), At Institute for Advanced Study, Princeton NJ
🔺Abstract
Despite its importance for Shīʿites and other Muslims, the story of the death of Ḥusayn b. ʿAlī at Karbala in 61/680 is clearly under-researched. So, for example, except for Borrut (2015) hardly any of the previous studies made have compared different versions of the story and attempted to set a relative date to them. Such a study is necessary in order to map the development of the Karbalāʾ story and the image of Ḥusayn in the emergence of Shīʿite ideology. In this paper I will discuss the relative date of two important versions of the Karbala story related by Ṭabarī: one, relatively short and lacking in detail, is ascribed to Imam al-Bāqir (d. 114/732); the other, much longer and more detailed, is compiled by Abū Mikhnaf (d. 157/774). Studies in other fields, such as “historical Jesus-studies,” have shown that brevity and lack of details is not a certain criterion for old age of a version of a story; in order to ascertain the relative age of two versions, detailed studies have to be made and conclusions drawn from case to case. By comparing three passages in the two versions of the Karbalāʾ story: Ḥusayn’s encounter with al-Ḥurr; Ḥusayn’s attempt to negotiate with the enemy; and the killing of Ḥusayn’s baby boy, I hope to demonstrate that the version ascribed to al-Bāqir is indeed the older of the two, although its authorship cannot be established with certainty. I will also share some thoughts about the historicity of the events described in the three passages analyzed.
https://telegram.me/studiesofshia/238
✅ مطالب بیشتر👇👇👇
#کانال
https://t.me/joinchat/AAAAAEbyDPJj5uktBOJR7A
#گروه
https://t.me/joinchat/BHCLmEnNIvdlBgP7cfriow
✍🏻 فراخوان مقاله برای کنفرانس بینالمللی «جاودانگی روح در اسلام و مسیحیت»
🔸 زمان: 4 و 5 مارس 2020
🔷 مکان: قم، ایران
♦️ مهلت ارسال چکیده: 16 مارس 2019
برگزار کننده این کنفرانس مرکز تحقیقات فلسفه و الهیات اسلامی میباشد که با هدف توضیح آموزههای نظری اسلامی بر مبنای عقل و وحی، احیای میراث فلسفی و مذهبی اسلامی و پرداختن به چالشهای فکری در سال 1994 میلادی تأسیس شده است.
محورهای اصلی این کنفرانس عبارتند از:
▪️بررسی مفهوم مرگ
▪️مفهوم جاودانگی
▪️ملاک اینهمانی شخصی
▪️بقای پس از مرگ
▪️حیات پس از مرگ...
👈 ادامه مطلب
✍🏻 Call for Papers: International Conference of Immortality of the Soul in Islam and Christianity
🔸 Date: March 4-5, 2020
🔹 Venue: Qom, Iran
♦️ Abstract Submission Deadline: March 16, 2019
The Research Center for Islamic Philosophy and Theology affiliated to Islamic Sciences and Culture Academy (ISCA) was established in 1994 with the aim of explaining Islamic theoretical doctrines on the basis of reason and revelation, reviving (Islamic) philosophical and theological heritage and addressing intellectual challenges.
The Research Center for Islamic Philosophy and Theology organizes the conference on the following 5 main topics:
▪️The concept of death
▪️The concept of immortality
▪️The criteria of personal identity
▪️Postmortem survival
▪️Life after death...
👉 Read mo#Call_](http://www.iric.org/tabid/99/articleType/ArticleView/articleId/1573/" rel="nofollow" target="_blank">re
🔎
#مقاله
@studiesofshia
✳️ تاریخ گزاری ویراست های داستان کربلا
✳️ Dating versions of the Karbalāʾ story
🔹تورستن هیلن از دانشگاه دالارنا سوئد
🔹 Torsten Hylén
🔸#سمینار_بین_المللی_شیعه_پژوهی در موسسه مطالعات عالی #پرینستون (آمریکا/ نیوجرسی)
🔸Conference: “Shii Studies: The State of the Art,” International Conference held at the Institute for Advanced Study, Princeton NJ (December 7‐9, 2017), At Institute for Advanced Study, Princeton NJ
🔺Abstract
Despite its importance for Shīʿites and other Muslims, the story of the death of Ḥusayn b. ʿAlī at Karbala in 61/680 is clearly under-researched. So, for example, except for Borrut (2015) hardly any of the previous studies made have compared different versions of the story and attempted to set a relative date to them. Such a study is necessary in order to map the development of the Karbalāʾ story and the image of Ḥusayn in the emergence of Shīʿite ideology. In this paper I will discuss the relative date of two important versions of the Karbala story related by Ṭabarī: one, relatively short and lacking in detail, is ascribed to Imam al-Bāqir (d. 114/732); the other, much longer and more detailed, is compiled by Abū Mikhnaf (d. 157/774). Studies in other fields, such as “historical Jesus-studies,” have shown that brevity and lack of details is not a certain criterion for old age of a version of a story; in order to ascertain the relative age of two versions, detailed studies have to be made and conclusions drawn from case to case. By comparing three passages in the two versions of the Karbalāʾ story: Ḥusayn’s encounter with al-Ḥurr; Ḥusayn’s attempt to negotiate with the enemy; and the killing of Ḥusayn’s baby boy, I hope to demonstrate that the version ascribed to al-Bāqir is indeed the older of the two, although its authorship cannot be established with certainty. I will also share some thoughts about the historicity of the events described in the three passages analyzed.
https://telegram.me/studiesofshia/1081
#مطالعات_شیعه_در_غرب
@studiesofshia
#مقاله
@studiesofshia
✳️ تاریخ گزاری ویراست های داستان کربلا
✳️ Dating versions of the Karbalāʾ story
🔹تورستن هیلن از دانشگاه دالارنا سوئد
🔹 Torsten Hylén
🔸#سمینار_بین_المللی_شیعه_پژوهی در موسسه مطالعات عالی #پرینستون (آمریکا/ نیوجرسی)
🔸Conference: “Shii Studies: The State of the Art,” International Conference held at the Institute for Advanced Study, Princeton NJ (December 7‐9, 2017), At Institute for Advanced Study, Princeton NJ
🔺Abstract
Despite its importance for Shīʿites and other Muslims, the story of the death of Ḥusayn b. ʿAlī at Karbala in 61/680 is clearly under-researched. So, for example, except for Borrut (2015) hardly any of the previous studies made have compared different versions of the story and attempted to set a relative date to them. Such a study is necessary in order to map the development of the Karbalāʾ story and the image of Ḥusayn in the emergence of Shīʿite ideology. In this paper I will discuss the relative date of two important versions of the Karbala story related by Ṭabarī: one, relatively short and lacking in detail, is ascribed to Imam al-Bāqir (d. 114/732); the other, much longer and more detailed, is compiled by Abū Mikhnaf (d. 157/774). Studies in other fields, such as “historical Jesus-studies,” have shown that brevity and lack of details is not a certain criterion for old age of a version of a story; in order to ascertain the relative age of two versions, detailed studies have to be made and conclusions drawn from case to case. By comparing three passages in the two versions of the Karbalāʾ story: Ḥusayn’s encounter with al-Ḥurr; Ḥusayn’s attempt to negotiate with the enemy; and the killing of Ḥusayn’s baby boy, I hope to demonstrate that the version ascribed to al-Bāqir is indeed the older of the two, although its authorship cannot be established with certainty. I will also share some thoughts about the historicity of the events described in the three passages analyzed.
https://telegram.me/studiesofshia/1081
#مطالعات_شیعه_در_غرب
@studiesofshia
📣خبر
🔺کنفرانس مطالعات عربی و تمدن اسلامی
🔸Conference: “Arabic Studies and Islamic Civilization”, Quebec, 28-29 July 2016
این کنفرانس با هدف گردهم آوردن دانشمندان، محققان و پژوهشگران در همه زمینه های مطالعات عربی و تمدن اسلامی برگزار خواهد شد.
It also provides a premier interdisciplinary platform for researchers, practitioners and educators to present and discuss the most recent innovations, trends, and concerns as well as practical challenges encountered and solutions adopted in the fields of Arabic Studies and Islamic Civilization.
Important Dates
Abstracts/Full-Text Paper Submission Deadline: March 28, 2016
Notification of Acceptance: April 15, 2016
Final Paper (Camera Ready) Submission & Early Bird Registration Deadline: June 28, 2016
Conference Dates: July 28 – 29, 2016
Important Notes
Please ensure your submission meets WASET’s strict guidelines for accepting scholarly papers. View downloadable versions of the check list for Full-Text Papers and Abstract Papers.
Please refer to the Paper Submission GUIDE before submitting your paper.
زمان: 28 و 29 جولای 2016
مکان: شهر کِبِک کانادا
برای اطلاعات بیشتر به https://waset.org/conference/2016/07/quebec/ICASIC مراجعه فرمائید.
📌مرکز و کتابخانه مطالعات اسلامی به زبان های اروپایی (وابسته به آل البیت)
@Islamicstudies
http://clisel.com/arabic-studies-and-islamic-civilization/
مقاله منتشره در سایت های خبری آفریقایی در خصوص شناخت اهل سنت و مذهب تشیع و ذکر تفاوت آنها با یکدیگر
این نوع مقالات فارغ از اینکه تا چقدر صحیح بوده و توانسته باشند، اصول مذهب تشیع را به نسل جدید آفریقا و متفکران آن ، باید مورد بررسی قرار گیرد.
دوستانی که مطالعه کردند ، نظرات خود را اعلام فرمایند.
مرکز مطالعات راهبردی آفریقا
With Arab world conflicts so often making headlines, the terms Shia and Sunni – the two main branches of Islam – are now familiar to many non-Muslims following world news, even if the characteristics that distinguish one from the other remain unclear. Here we look at the history of the two sects of Islam, their differences and the distribution of their followers across the world.
The Shia (sometimes written Shi’ite) movement within Islam has political origins; after the death of the Prophet Muhammed in AD 632, the founders of the Shia sect (who are collectively known as Shi’a) wanted power to pass to the Prophet’s son-in-law and cousin, Ali, and then to his male successors. Over the centuries that followed, religious differences developed between Shi’a and non-Shi’a Muslims alongside the initial political distinctions. The Shi’a – who account for around 10-13% of the world’s estimated 1,6 billion Muslim believers – acknowledge Ali as the divinely appointed Caliph (ruler of the nation of Islam) and his successors as Imams, who are blessed with divine knowledge.
Muhammad didn’t appoint his successor definitively and in the wake of his death the community of Arabic tribes he had converted to Islam a short time before, drifted to the edge of collapse.
Muhammad’s followers hastily appointed his successor as Caliph themselves, chosing his father- in-law, who also happened to be among his closest friends, Abu Bakr.
According to some Shia sources, many Muslims believed Muhammad had appointed Ali, the husband of his daughter, as his successor. The division started at around this moment of history- those who backed Ali against Abu Bakr became the Shi’a. The name itself comes from the Arabic word sía, which means ’party’ or ’successors’, referring to the first successors of Ali, namely the ’party of Ali’ or ’síat Ali’.
As it transpired Ali was selected to be the fourth Caliph, between AD 656 and AD 661. The division in Islam crystallised when Ali’s son, Hussein, was killed in AD 680 in Karbala, Iraq by the ruling Caliph’s troops. After Hussein’s killing, the Sunni Caliphs seized and consolidated their political power, leaving the Shi’a marginalised.
According to the Pew Research Center’s Forum on Religion & Public Life, in most countries in the Middle-East, at least 40% of Sunnis don’t consider Shi’a to be real Muslims; meanwhile, among Shi’a criticism of Sunnis is sometimes an accusation that Sunni dogmatism can be a fertile breeding ground for Islamic extremist.
Differences in religious practices
Aside the fact that Shi’a pray three times a day and Sunnis five times, there are also differences between Shi’a and Sunni perception of Islam. Both branches are based on the teachings of the holy Quran, with the second most important source being the Sunnah, the exemplary way of life for Muslims as defined by both the Quran and the teachings of the Prophet Muhammed, known as Hadith. Shi’a Muslims also consider the of the imams as Hadith.
One of the most important differences between the ideology of the two sects is that the Shi’a consider Imams to be divine and in possession of spiritual authority, a mediator between Allah and the believers. For Shi’a, the Imam is not simply the deputy of the Prophet, but his representative on Earth. Thus the Shi’a do not only make their pilgrimage (Hajj) to Mecca, but also to the tombs of 11 of the 12 Imams, who are considered saints (the 12th Imam, Mehdi, is considered ‘hidden’ or disappeared.
Sunni Muslims do not attach such reverence to an Imam and in Sunni Islam the term Imam refers to a contemporary mosque or Muslim community leader.
The five pillars of Islam – the declaration of Faith, Prayer, Fasting, Charity and Pilgrimage – while shared between Shi’a and Sun
📣خبر
🔺یازدهمین کنفرانس نسخ خطی اسلامی
🔸The Eleventh Islamic Manuscript Conference: Sufism and Islamic Manuscript Culture
🔸یازدهمین کنفرانس نسخ خطی اسلامی: فرهنگ نسخ خطیِ صوفی و اسلامی، سپتامبر 2016، دانشگاه کمبریج
13–15 September 2016, Magdalene College, University of Cambridge
The Islamic Manuscript Association—in partnership with the Thesaurus Islamicus Foundation and the HRH Prince Alwaleed Bin Talal Centre of Islamic Studies at the University of Cambridge—is pleased to announce its Eleventh Islamic Manuscript Conference: Sufism and Islamic Manuscript Culture, which will be held from 13 to 15 September 2016 at Magdalene College, University of Cambridge, United Kingdom.
Sufis have written litanies, panegyrics, didactic works in verse and prose, hagiographies, discourses, exegetical works, and metaphysical treatises made into manuscripts both humble and lavish. Sufi lodges have housed libraries and manuscript ateliers, and Sufi networks have disseminated manuscripts across the Muslim World. This conference seeks to present current international research trends on the relationship between Sufism and Islamic manuscript culture and to generate discussion and study in this field.
Simultaneous Arabic-English and English-Arabic interpretation will be available throughout the conference.
📎جهت ثبت نام به آدرس: http://www.islamicmanuscript.org/biennialconference/2016conference.aspx مراجعه فرمائید.
📌مرکز و کتابخانه مطالعات اسلامی به زبان های اروپایی (وابسته به آل البیت)
@Islamicstudies
http://clisel.com/sufism-and-islamic-manuscript-culture/
✅ سواس «مدرسه مطالعات آسیایی و آفریقایی» (SOAS- لندن) هر ماه میلادی در سایتِ خود مقاله ای به انگلیسی از پژوهشگران خود یا بیرون را منتشر می کند. این مقاله ها در حوزه آسیا و آفریقا براساس نسخه هایِ خطّی (بیشتر)، چاپ سنگی و منابعِ بسیار نایاب موجود در «کتاب خانه بریتانیا» (The British Library) نوشته می شوند.
وقتی "کتابخانه بریتانیا" متوجه شد که تا ماه می 2021 "کتابخانه ملی قطر" دو میلیون عکس و اسناد را اسکن کرده است، برخی از پژوهشگران خود را به تحقیق بر روی این منابع متوجه داد. چنانچه آقای دیوید وودبریج، مقاله ای درباره قبیله های عرب و خلیج فارس نوشت که در ماه می 2021 منتشر شد.
متن مقاله 🔽
https://blogs.bl.uk/asian-and-african/2021/05/the-many-names-of-the-general-treaty-with-the-arab-tribes-of-the-persian-gulf.html
🆔 @manuscript
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🦋Mab’ath, the day of monotheism and feast of intellect and wisdom 🦋
🍁 Shahid Motahari: 🍁
🦋 The day of “Mab’ath is the day of monotheism (Tawhīd), resurrection of humanity, and the feast of thought, reason, and intellect.
🦋 It is the day of monotheism, because Islam is the caller (and source) of monotheism.
🦋 If, on that day, that call was not raised and its wave did not impress us (our intellects), today we might have been worshiping the fire (old Iranian’s faith) and would be the absolute slave of tyrants.
🦋 So with respect to Islamic monotheism, we can say that this Mab’ath is also a day of freedom.
🦋 Therefore the day of Mab’ath was the feast of intellect, because the Qor’an kindles the intellect and thoughts.
🦋 The Qur'an began with the sentence
"Read in the name of your Lord who has created (everything)"
🦋 This means (the mission of monotheism began) with the word for reading as well as the wisdom and the pen.
🦋 (Lastly) Islam does not foresee any forbidden zone for wisdom.
📚 Shahīd Motahhari. Yaddāshtha, Vol. 9, P. 124- 126
Happy anniversary of Mab’ath of Rasūlunllah (peace be with him and his progeny).
🆔@AbodeofWisdom
🦋 مبعث، روز توحید و عید فکر و عقل 🦋
استاد شهید مطهری:
روز بعثت روز توحید و رستاخیز انسانیت و روز عید فکر و عقل است.
روز توحید است زیرا اسلام منادی توحید است. اگر در آن روز آن ندا بلند نشده بود و موجش ما را هم نگرفته بود، امروز ما شاید آتش پرست و برده مطلق سلاطین بودیم.
پس با توجه به توحید اسلام می توانیم بگوییم بعثت روز آزادی نیز هست.
اما اینکه بعثت روز عید فکر بود، به جهت اینکه قرآن باعث تحریک عقول و افکار است.
قرآن با جمله
«اقرأ باسم ربک الذی خلق»
آغاز شد یعنی با کلمه خواندن و علم و قلم. اسلام برای عقل منطقه ممنوعه قائل نیست.
📚یادداشتهای استاد مطهری، ج ۹ / ص ۱۲۴- ۱۲۶
مبعث حضرت رسول اکرم (ص) مبارک باد...
🆔@AbodeofWisdom
🍃🌸🍃🌸🍃🌸🍃🌸🍃🌸🍃🌸🍃🌸🍃
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❇️Mab’ath, the day of monotheism and feast of intellect and wisdom
🍁 Shahid Motahari: 🍁
🦋 The day of “Mab’ath is the day of monotheism (Tawhīd), resurrection of humanity, and the feast of thought, reason, and intellect.
🦋 It is the day of monotheism, because Islam is the caller (and source) of monotheism.
🦋 If, on that day, that call was not raised and its wave did not impress us (our intellects), today we might have been worshiping the fire (ancient Iranian faith) and would be the absolute slave of tyrants.
🦋 So with respect to Islamic monotheism, we can say that this Mab’ath is also a day of freedom.
🦋 Therefore the day of Mab’ath was the feast of intellect, because the Qor’an kindles the intellect and thoughts.
🦋 The Qur'an began with the sentence
"Read in the name of your Lord who has created (everything)"
🦋 This means (the mission of monotheism began) with the word for reading as well as the wisdom and the pen.
🦋 (Lastly) Islam does not foresee any forbidden zone for wisdom.
📚 Shahīd Motahhari. Yaddāshtha, Vol. 9, P. 124- 126
Happy anniversary of Mab’ath of Rasūlunllah (peace be with him and his progeny).
🆔@AbodeofWisdom
🦋 مبعث، روز توحید و عید فکر و عقل 🦋
استاد شهید مطهری:
روز بعثت روز توحید و رستاخیز انسانیت و روز عید فکر و عقل است.
روز توحید است زیرا اسلام منادی توحید است. اگر در آن روز آن ندا بلند نشده بود و موجش ما را هم نگرفته بود، امروز ما شاید آتش پرست و برده مطلق سلاطین بودیم.
پس با توجه به توحید اسلام می توانیم بگوییم بعثت روز آزادی نیز هست.
اما اینکه بعثت روز عید فکر بود، به جهت اینکه قرآن باعث تحریک عقول و افکار است.
قرآن با جمله
«اقرأ باسم ربک الذی خلق»
آغاز شد یعنی با کلمه خواندن و علم و قلم. اسلام برای عقل منطقه ممنوعه قائل نیست.
📚یادداشتهای استاد مطهری، ج ۹ / ص ۱۲۴- ۱۲۶
مبعث حضرت رسول اکرم (ص) مبارک باد...
🆔@AbodeofWisdom
🍃🌸🍃🌸🍃🌸🍃🌸🍃🌸🍃🌸🍃🌸🍃
Advice of Āyatollāh Shobeiri Zanjani to preachers and speakers:
Preachers should consider what is most beneficial and effective in guiding people. We should raise the issues that are "(beneficial for growth)", not the issues whose guiding effects on the people people are not clear. Let us not say things that are doubtful or in which the consent of Zayd and Amr lies, but we should seek the consent of God and the Imam of the time (peace be with him), as the criterion of our actions and words. Ethical values and religious rulings have been topics that have always been of interest to our great scholars.
حضرت آیتاللهالعظمی شبیری زنجانی در توصیه ای به مبلّغین و سخنرانان این گونه بیان داشته اند:
مبلغان دین باید ملاحظه کنند که چه چیزی در هدایت مردم بیشتر تأثیر دارد. مسائل و مباحثی که «بیّنالرُّشد» است را مطرح کنیم نه مطالبی را که تأثیر آن در هدایت مردم واضح و روشن نیست. مطالبی که جای شبهه دارد یا در آن رضایت زید و عمرو نهفته است را نگوییم بلکه رضایت خداوند و حضرت ولی عصر (سلام الله علیه) را ملاک و معیار اعمال و سخنانمان قرار بدهیم. مباحث اخلاقی و احکام شرعی از موضوعاتی بوده که همواره مورد توجه بزرگان ما بوده است.
https://fa.shafaqna.com/news/1347264/توصیه-حضرت-آیتالله-شبیری-زنجانی-به/
Join👇🏻عضوين
@AbodeofWisdom
الكتب والمواضيع والآراء فيها لا تعبر عن رأي الموقع
تنبيه: جميع المحتويات والكتب في هذا الموقع جمعت من القنوات والمجموعات بواسطة بوتات في تطبيق تلغرام (برنامج Telegram) تلقائيا، فإذا شاهدت مادة مخالفة للعرف أو لقوانين النشر وحقوق المؤلفين فالرجاء إرسال المادة عبر هذا الإيميل حتى يحذف فورا:
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