مجمع الكتب📗📘

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.

This book reflects the ambition to rethink the place of grammar in human nature, and thereby to rethink its place in philosophy as well. We wanted to weave inquiry into the nature of grammar into a single scheme, in essentially all of its central dimensions: philosophical, linguistic, historical, evolutionary, biological, neurological.
@iranlinguistics
فایل کتاب را از بخش زیر دریافت کنید👇👇👇👇👇

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.'

@litera9
The Art and Craft of Policy Analysis is a classic work of the Public Policy discipline. Wildavsky’s emphasis on the values involved in public policies, as well as the need to build political understandings about the nature of policy, are as important for 21st century policymaking as they were in 1979. B. Guy Peters’ critical introduction provides the reader with context for the book, its main themes and contemporary relevance, and offers a guide to understanding a complex but crucial text.

Becoming a Translator: An Introduction to the Theory and Practice of Translation

Becoming a Translator: An Introduction to the Theory and Practice of Translation

Haadi Macaarem:
This monograph constitutes the first social and doctrinal history of shaykhism in the Qajare era (1786-1925), which, along with osulism, akhbarism and finally Shiite Sufism, has been one of the main currents for two centuries. Duodecimal Shiism. The author, who has resided for a long time in Iran to carry out his research, has plunged into the original sources of shaykhism to study its religious, political and social role . The book proposes to synthesize the doctrines developed by the Shaykhie School, to make understand the history of its origins and the modes of its implantation on the Iranian territory, to evaluate the daily interaction of its members with the surrounding society and to analyze the positions of his masters on the main political and religious upheavals that Qajare society knew.

To work on the social and doctrinal history of a given group is also to apprehend a period through a necessarily singular testimony. Thus, this work is also a contribution to the history of Iran during the Qajare period.

Denis HERMANN is a researcher at CNRS. A historian and specialist on Iran, he is particularly interested in the intellectual and social history of Shiism in the Qajare era and the Iranian constitutional movement of 1906-1911. He is the author and publisher of the following works: Kirmānī Shaykhism and the ijtihād . A Study of Abū al-Qāsim Khān Ibrāhīmī's Ijtihād wa taqlīd, Würzburg, Ergon Verlag, 2015; Shi'i Trends and Dynamics in the Modern Times (XVIIIth-XXth centuries). Shiite currents and dynamics in modern times (18th-20th centuries) , D. Hermann and S. Mervin (eds.), Beirut, OIB / IFRI, 2010; Muslim Cultures in the Indo-Iranian World during the Early-Modern and Modern Periods, D. Hermann and F. Speziale (ed.), Berlin, Klaus Schwarz Verlag / IFRI, 2010.


Table of contents
Foreword
Abbreviation list
Warnings
Introduction

Part one. The birth of Shaykhism

First chapter. The life and work of Šayḫ Aḥmad al-Aḥsā'ī
Second chapter. Sayyid Kāẓim Raštī and the birth of shaykhism
Third chapter. The division of shaykhis at the death of Sayyid Kāẓim Raštī
Fourth chapter. Introduction to Shaykhism Doctrine Part

Two. The organization of shaykhic communities

First chapter. The establishment of shaykhism in Iran
Second chapter. The use of waqf under the direction of Muḥammad Karīm Ḫān Kirmānī
Third chapter. The use of waqf under the direction of Muḥammad Ḫān Kirmānī

Third part. Social relations between shaykh and non-shaykhy communities

First chapter. Dialectic and sociology of the conflict between shaykhis and non-shaykhis
Second chapter. Violence between bālāsarī and shaykhis in Hamadan in 1315/1898
Third chapter. The conflict between bālāsarī and shaykhis in Kerman in 1323/1905

Part
four . Shaykhis in the face of political and religious upheavals
First chapter. The historiography of the relations between babism and shaykhism
Second chapter. The anti-Babie shaykhie mobilization
Third chapter. The reaction of the shaykhis kirmānī to the "shock of the West"

Conclusion

Glossary
Bibliography
Index

Call for Papers: Shiʿi Piety: Theory and Materiality from Premodern to Postmodern, November 16, 2018

Hosted by the Leiden University Shiʿi Studies Initiative (LUSSI)

This one-day workshop brings together graduate students and early career scholars working on topics related to Shiʿism in all periods and from any disciplinary perspective. The workshop is open to work on Zaydi, Twelver, Ismaili and other forms of Shiʿism. The aim is thereby to allow for the discussion both of micro-historical and ethnographic specificities as well as long durée patterns and developments.

The workshop will address the concept of piety in its material expression, its literary representation and its theoretical articulation.

Central topics include:

• Belief and its implications in philosophy, theology, and law
• Rites and rituals in spaces and texts
• Spatial, material, and literary manifestations of piety
• Networks
• Impiety
• The daily lives of pious beings

We particularly welcome scholars working on the intersection between the material expression of piety, and the intellectual or theoretical articulation of what it means to be Shiʿi. Contributions will be expected to be clear in how they define and understand piety, whether a theological conception or as lived tradition.

For consideration, please send a 300-word abstract to lussi@hum.leidenuniv.nl by July 15th.

The language of the workshop will be English. Travel subsidies will be available for participants.

About the Leiden University Shiʿi Studies Initiative:
Islamic studies is a flourishing field, but the study of Shiʿi Islam in all its forms still remains underpopulated. The primary objective of LUSSI is to connect scholars and address lacunae in the field by promoting the study of Shiʿism in all its expressions and disciplinary approaches.

Qurʾanic Taʾwīl: Comparing the Views of Ibn ʿArabī and ʿAllāmah Ṭabāṭabāʾī
By Sheykh Hamid Raza Fazil - June 19, 2018
@AbodeofWisdom

Introduction

God Almighty says: “It is He who sent down upon thee the Book, wherein are verses clear that are the Essence of the Book, and others ambiguous. As for those in whose hearts is swerving, they follow the ambiguous part, desiring dissension, and desiring its interpretation; and none knows its interpretation, save only God. And those firmly rooted in knowledge say, ‘We believe in it; all is from our Lord’; yet none remembers, but men possessed of minds.”[1]

In this brief article, we will explore the reality of taʾwīl, a Qurʾanic concept about which there is significant disagreement among scholars. First, however, the difference between the related terms tafsīr and taʾwīl needs to be clarified. Although some scholars consider these two terms to be the same, and have in fact themselves engaged more in taʾwil instead of tafsīr, more precise scholars (muḥaqqiqūn) affirm a difference between the two.

Tafsīr

Dictionaries define tafsīr in the following way: (1) to discuss and explain something (fassara al-bayān); (2) to lift a veil (kashf al-qināʿ); and (3) to lift a veil from the face of someone (kashf al-mughaṭṭā).[2] In its technical usage, tafsīr refers to “the meaning of Qurʾanic verses, and the discovering what is intended by them and what they are referring to.” (Wa-huwa bayānu maʿānī al-ayāt al-qurʾāniyyah wa-l-kashf ʿan maqāṣidiha wa-madālīliha)[3] In other words, to discuss the meaning of the Quranic verses and to lift veils from its hidden purport (madlūlāt) is called tafsīr. Therefore, translation pertains to the outward meaning, whereas tafsīr deals with a veiled meaning.

Taʾwīl

Dictionaries define it as, “to return a thing [to its origin],” (al-awl: al-rujūʿ—awwala illayh al-shayʾ—rajaʿahu).[4] From this general meaning, our discussion pertains specifically to taʾwīl of Qurʾanic verses. Well-known exegetes and religious scholars explain its technical meaning as any act or statement taken to its finality and end. For example, if a verse has various meanings, the one that becomes the final meaning will be called its taʾwīl. Similarly, if a person carries out an act without clarity about its final goal and only determines its goal afterwards, it will be called taʾwīl.

Examples include: (1) the story of Moses (ʿa) and Khidr (ʿa), where, Khidr (ʿa) carried out some acts in Moses’s company—acts whose goal was unclear, and faced objections from Moses (ʿa). In the end, Khidr (ʿa) explained his objectives, namely, that the reason for boring a hole in the boat was to protect it from an unjust and oppressive ruler. He said, “As for the ship, it belonged to certain poor men, who toiled upon the sea; and I desired to damage it, for behind them there was a king who was seizing every ship by brute force.” (Qurʾan, al-Kahf (18):79.). (2) If a person sees a dream, and its meaning is unclear, then it is called taʾwīl. For example, when Joseph (ʿa) saw a dream and found it occurring in the outside world (khārij), he said, “’See, father,’ he said, ‘this is the interpretation of my vision of long ago; my Lord has made it true.’”[5]

Similarly if there are specific meanings and secrets hidden in the speech of the speaker that constitute his or her final goal and objective, they are called taʾwīl. This is the same meaning of taʾwil that the Qurʾan refers to, namely the deeper meanings of God’s words and their final aims which are disclosed to the human person.

@AbodeofWisdom

The Qur’an in Islam

Part ll

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

Thus man, as an individual element of society, has no option but to possess and pursue a goal. He is guided in the pursuit of his goal by the path which corresponds to it and by the rules which must necessarily accompany his program of activity. The Qur'an affirms this idea when it says that

‎💢 وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَاسْتَبِقُوا الْخَيْرَاتِ 💢

"Everyone has a cynosure to which he turns; so take the lead in all good works"
The Cow:148 (Translation Quli Qarai)

In the usage of the Qur'an, the word din is basically applied to a way, a pattern of living, and neither the believer nor the non-believer is without a path, be it prophetic or man-made. God the Almighty, describes the enemies of the divine din (religion) as those

💢 الَّذِينَ يَصُدُّونَ عَن سَبِيلِ اللَّهِ وَيَبْغُونَهَا عِوَجًا وَهُم بِالْآخِرَةِ كَافِرُونَ💢

"Those who bar [others] from the way of Allah, and seek to make it crooked, and disbelieve in the Hereafter"
The Heights:45 (Translation Qoli Qarai)
This verse shows that the term Sabil Allah (the path of God) used in the verse refers to the din of fitrah (the inherent pattern of life) intended by God for man. It also indicates that even those who do not believe in God implement His din, albeit in a deviated form; this deviation, which becomes their din, is also encompassed in God's program. The best and firmest path in life for man is the one which is dictated by his innate being and not by the sentiments of any individual or society.

A close examination of any part of creation reveals that, from its very inception, it is guided by an innate purpose towards fulfilling its nature along the most appropriate and shortest path; every aspect of each part of creation is equipped to do so, acting as a blueprint for defining the nature of its existence. Indeed all of creation, be it animate or inanimate, is made up in this manner.
As an example, we may say that a green-tipped shoot, emerging from a single grain in the earth, is "aware" of its future existence as a plant which will yield an ear of wheat. By means of its inherent characteristics, the shoot acquires various mineral elements for its growth from the soil and changes, day by day, in form and strength until it becomes a fully-matured grain-bearing plant - and so comes to the end of its natural cycle.
Similarly, if we investigate the life-cycle of the walnut tree, we observe that it too is "aware", from the very beginning, of its own specific purpose in life, namely, to grow into a big walnut tree. It reaches this goal by developing according to its own distinct inherent characteristics; it does not, for example, follow the path of the wheat-plant in fulfilling its goal just as the wheat-plant does not follow the life pattern of the walnut tree.
Since every created object which makes up the visible world is subject to this same general law, there is no reason to doubt that man, as a species of creation, is not. Indeed his physical capabilities are the best proof of this rule; like the rest of creation, they allow him to realize his purpose, and ultimate happiness, in life.

@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 💠💠💠
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃

✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃
💠💠💠💠﷽💠💠💠💠💠

🌺 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 💠💠💠
✨🍃✨🍃✨🍃✨🍃✨🍃✨🍃

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

✅ Typology

 Typology is the study of types. Typology may refer to:

Typology (anthropology), division of culture by races

Typology (archaeology), classification of artefacts according to their characteristics

Typology (linguistics), study and classification of languages according to their structural features

Morphological typology, a method of classifying languages

Typology (psychology), a model of personality types

Psychological typologies, classifications used by psychologists to describe the distinctions between people

Typology (statistics), a concept in statistics, research design and social sciences

Typology (theology), in Christian theology, the interpretation of some figures and events in the Old Testament as foreshadowing the New Testament

Typology (urban planning and architecture), the classification of characteristics common to buildings or urban spaces

Building typology, relating to buildings and architecture

Farm typology, farm classification by the USDA

Sociopolitical typology, four types, or levels, of a political organization

✍ ویکی

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.

Biometry: The Principles and Practice of Statistics in Biological Research
ي جماعه محتاجه كتاب ده